Tamil
Scriptur al
.
las SIC
TIRUMANTIRAM
A Tamil
scriptural
Classic
By
Tirumular
Tamil Text with English Translation and Notes
s
By
Dr.
B. Natarajan
General
Dr.
N.
Editor
Mahalingam
Sri Piamaifeiehas Math
MYLAPORE
MADRAS
600004
PUBLISHER’S
We
have great pleasure in presenting before
scriptural
to
NOTE
claSsic
Tirumantiram
with. Tamil
our readers
Text,
English
this edition of Tirumular’s
translatidn
and
notes.
Very little is known of the legendary Tirumular who is traditionally considered
be a Siva Yogi hailing from the North and settled down
in the south at
Thiruvavaduthurai.
but it is
developed
We
do
not
know
how
acknowledged that they form
in Tamil Nadu. Besides the
in Tirumantiram
doctrines common
and
when
the
the nucleus
tenets found
to Tantras.
3,000
verses
were
recorded
for the Saiva Siddhanta
in Saiva Siddhanta, we
that
find
On the whole, the vision of Tirumantiram
is liberal and is as relevant today as when
the work was first composed.
It
equates Love with Godhead in the famous Mantra ‘Anbe Sivam’. It preaches that
God is One and so is mankind too. This is a splendid echo of the Rig Vedic
dictum Ekam sat viprd bahudhd Vadanti — Reality is One, though the sages speak
of it variously. This non-sectarian approach to the Ultimate Reality is happily the
tradition of the South as much as of the North.
The
who
M.
have
English
was
translation
not
only
a
Sundararaj
IRAS
has
incorporated
to those
written
We
are
Tamil-lover,
has also
and
part
profound
furnished
of the
Tamil
a
in the Introduction.
notes
are
by the late Dr.
scholar,
but
also
running
He
has also
Sri Ramakrishna
Madras
1991
noted
on
the verses
economist.
critical notes
which
Sn
we
in addition
very thankful to
who has not only
Dr. N. Mahalingam,
the generous
industrialist
functioned as the General Editor of this book
subsidized the publication.
We hope that this great scriptural text
touch of the One in the play of the many.
June
supplied
a
by .Dr. Natarajan.
substantially
March 1991
commentary
B. Natarajan
Math
will
enable
the
readers
to
feel
and
but
the
Publisher
CONTENTS
BUBEISHERES
WNO DPM
cs
Oy TIRPCVE DULG TULOUND ©,
US pea, ag
UL
je et
ONALTE
Saat
cee
ss
ae
a
Ne
ee ees
- 3,
Guru
a
Greatness
Hierarchy
a
ee
e
RCPNOOUINS Secs
Divine
Wealth
of
-
oc
a0
|
oe
of Vedas
- 9, The Greatness
- 11, History of Tirumular
-
In Humility - 15, The Glory of the Holy Hymns
The Spiritual Hierarchy - 16, The Three Gods - 16
SERRE
* Tit
oP na
MGPRAISENOR
GOD “=. 0. |...
Special Introduction
the Agamas - 10, The
ww.
ale, 0s
.Three
san
Thousand
se
of
12,
-
we se
15,
ee
18
Instruction
- 18, Transitorinmess
of Body
- 22, Transitoriness
26, Transitoriness
of Youth
- 27, Transitoriness
of Life
-
29, Non-Violence - 30, Meat Eating—Forbidden - 31, Not Committing Adultery
- 31, Evil Women is Ignominy - 31, In Vain Pursuit of Accumulation
32,
Relating
of Kings
-
to
Sacrificial
37,
The
In Praise of ; the
Love-Possessed
-
-
45,
Listening
Glory
-
33,
and
Thus
Dharma
of Rains
Charitable
- 39,
42, Siva Knows
Path - 49, Abstaining
2.
Fire
38,
The
Way of the
Those Who
Containing
from Drink
-
of Brahmins
-
46,
-
52,
Eight
Glory
Non-Learning
34,
The
of Giving.
Uncharitable
Love Him
-
-
-
Path
-
39,”
40, To be
43; Learning
47,
The
Middle
Reena eee
59
- 49
TANTRA TWO......
Agastyam
-
Heroic
Deeds
of Siva
-
52,
Linga
Puranam
-
54, Daksha’s
and Skull -
Sacrifice - 55, Deluge - 57, Gift of the Discus - 57, Skeleton
58, In Search of Crown
and Feet of Siva - 58, Creation
- 66, Obscuration
Destruction
63,
Sustenance
59,
Microcosmic
—
67, Bestowal of Grace - ‘68, Creation Microcosm - 70, The Three Categories
of. Jivas - 75, The Worthy Souls - 77, The Unworthy Souls - 78, Holy
Waters - 79, Consequence of Damaging the Holy Temple - 80, Darshan
of Downward-Looking
Face -
81,
- 82, Abuse of Siva Jnani (Mahesvara)
the Company of the Holy - 84
3.
TANTRA
THREE
of Siva
Abuse
......
-
82,
Patience
-
83,
Oe
ey oR
Abuse
of
Guru
84,
To
Seek
eee
«0
-
PRG
a
Ashtanga Yogam - 86, lyama - 86, Niyama - 87, Asanas - 88,- Pranayam
Fruits
97,
Samadhi
94,
Dhyana
93,
Dharana
91,
Pratyahara
- 89,
Kala Unwavering
of Eight-Limbed Yoga - 99, The Eight Great Siddhis - 100,
- 112, Way to Kayasiddhi - 113, Wheel of Time or Kala Chakra - 116,
Week
Measurement of Life Span’ - 120, Breath Rhythm in Days of the
Yoga
Pariyanga
126,
Yoga
Kechari
- 124, Hostile Week Days - -126,
- 136
- 131, Amuri Dharana - 134, Chandra Yoga
-
CONTENTS
4.
"TANTRA
Ajapa
-
FOUR
141,
©...
Thiru
202 23000]
Ambala
Chakra
-
2 meres oo eg
146,
Archana
-
158,
Navagundam
(Nine Sacrificial Pits) - 160, Sakti-Bheda —- Tiripurai Chakra - 164, Bhairavi
Mantra - 169, Purna Sakti.- 176, Support-Supported - 180, Eroli Chakram
(Chakra of Supreme Light) - 194, Bhairava Chakra - 200, Sambhavi Mandala
Chakra
-
201,
Bhuvanapathi
5;
TANTRA:
221,
Suddha Saivam
Rigorous Suddha
226,
Jnana
of Yoga)
of
-
-
227,
230,
Devotion)
Proximity)
FIVE
-
-
=
(Path.
Marga
Salokam
Navakkari
ee
Chakra
ee
Sarupam
of
Knowledge)
(Path
of Kriya)
God’s
World)
(In
(In God’s
- 235,
Sathinipadam
(Descent
Critique of Formal Religions) Inner Faiths - 242
6;
0
202,
-
204
ee
es
219, Asuddha Saivam - 220, San Marga Saivam
Saivam 223, Chariya - 223, Kriya - 225, Yoga
Sanmarga
233,
-
<7:5%5°..-3
Satputra
234,
Chakra
Form)
-
-
-
229,
231,
234,
234,
Sahamarga
Dasa
Sayujyam
(Path
Marga
Samipam
(Path
(In
(One
-
God’s
in God)
of Grace)
- 235, Arusamaya
Pinakkam
(A
238, Niracharam (Dissension Refuted) - 241,
;
“TANTRA.
SEX). «5 cbse
:
o, ete Je tenia
Darshan
of Siva Guru
- 246, Grace of Guru’s Feet - 248, Jnathru,
Jnana, Jneya (Knower, Knowledge and Known)
- 251, Renunciation
- 252,
Tapas
- 254,
Abuse
of Tapas
- 255, Jnana Flows
from
God’s
Grace
257, False Robes - 259, Robes of Tapas - 260, Holy Ashes - 260, Robes
of Jnana
- 261,
Siva Robe
- 262,
The
Unfit
- 263, The
Fit Disciple
- 264
7.
TANTRA SEVEN......
The
Linga - 270, Sadasiva Lingam - 271, Atma Lingam - 275, Jnana
276, Siva Lingam - 278, Sampradaya
(Holy Tradition)
- 278,
Lingam
Placing
of
Puja
280,
Light
of
The
Cosmic
Grace
-
Lingam
283,
Siva
- 268,
267
(Pinda)
-
- 267,
_
Microcosmic
Grace
Six Adharas
ie:Set
Puja
-
285,
Guru
-
288, Maheswara Puja (Worship of Devotees) - 290, Greatness of Holy Men
- 292; Rules for Feeding Holy Men
- 295, Rules for Receiving Alms 295, Mudra Variations - 296, The Samadhi called the Path to the Perfect
Cave
-
298,
Bindu
—
Regulation
Samadhi
Rituals
of Bindu
-
299,
Flow
Rise
- 304, The
of
Bindu
Sun’s
-
301,
Position
—
Conquest
The
Sun
- 310, The Microcosmic
Sun
- 311, Mind’s
Sun - 312,
-. 312, Siva-Sun - 314, Nature of Jiva Prana - 315, Purusha (Soul) + 316, Jiva (Pasu) 316, Bodhan (Lord as Giver of Light
of
Cosmic
Jnana-Sun
315, Jiva
of Jnana)
- 317, Importance of Controlling the Five Indriyas (Senses) - 318, How
to Control Senses (Way of Sublimation) _- .319, Ways of Unholy Guru 321, Ways of Holy Guru -- 322, Unholy Conduct - 324, In Compassion
for Men’s
Evil Lot
-
326,
Salutary
Instruction
- 329
8.;. TANTRA. EBIGHDE 60-5 i843". % RD ais
ee,
eal
ee
Five Divisions of the Body - 332, Giving Up Body - 334, Avasta
Differences — Lower Avasta - 335, Mid-Jagrat-Avasta - 339, Adhvas (Higher
Steps) - 342, Suddha Jagrat and Other States - 342, Kevala, Sakala, Suddha
- 349, Para-Avasta - 355, Triple’ Gunas and Nirguna (Sans Gunas) - 359,
‘Cosmic Divisions - 359, The Eleventh State is also Avasta - 360, Uniting
and Exiting - 360, Pure Avasta (Devoid of Malas) - 361, Dawn of Jnana
-
368,
The
Six
Essences
-
370,
Pati-Pasu-Pasam
Non-Difference
-
375,
Head-And-Foot Knowledge - 378, Three Blemishes - 379, Three States (Padas)
of Realization - 380, Three Paras - 381, Attributes of Para - 382, Three
Turiyas - 384, Three Muktis - 385, Triple Svarupa - 386, Mukkaranam
- 387, Three Spaces and Tvam-Tat-Asi - 387, Three Spaces - 388, Caused-Causal
Experiences - 389, Upasantam - 390, Refraining from Vain Speech - 390,
TIRUMANTIRAM
Experiencein the Eight-Petalled Sphere - 393, Nine Avastas and Nine Aspirants
Trayam ©
- 401,
To be
- 394, Suddha-Asuddham. - .395, Scron of Mukti - 397, Lakshana
- 398, Tattvamasivakyam
- 399, Viswa-Grasam
(Total Absorption)
Truth - 402, Ways of Jnani - 404, Sundering of Desires
-°405,
Possessed
Dee
of Bhakti
- 406,
RCTNINEIN IS
To be in Mukti
ee
eee
Experimentation
- 407,
se
eee
ee
we
- 408
ew
410
Darshan
of Guru
Monastery
- 410,
Darshan
of Jnana
Guru
- 411,
Pranava
Samadhi
- 413,
Light
- 414,
Sthula
(Articulate)
Panchakshara
416, Sukshma (Inarticulate) Panchakshara - 418, Ati-Sukshma (Super Subile)
Panchakshara
- 419, Darshan
of Holy Dance
- 419, Attainment
of Akasa
(Space) Within - 431, Jnanodayam (Dawn of Jnana) - 432, Satya Jnananandam
(Sat-Chit-Ananda) - 434, Svarupa Udayam (Dawn of Manifestness)
- 435,
Fate - 437, Darshan
- 438, Mukti Bheda
Sunya
Sambhashana-
of Siva - 438, Darshan of Siva Svarupa (Manifestness)
and Karma Nirvana (Gradations’ of Liberation)
- 440,
(Dialogue
of
Symbolism)
-
Mauna,
440,
Samadhi
453, Greatness
(Transcendental) - 451, Greatness of Limitlessness Beyond
of the Realized - 454, Laudation - 457, The All-Pervasive - 463, Benediction
-
- 465
INTRODUCTION
The
Author:
The
author
of
this
treatise,
Tirumular,
was
originaly a Yogi called Sundarar residing in the
Mount Kailas. Once he undertook a journey to
the south to meet his friend and fellow-disciple
Agastyar, who was living in Pothiya mountains.
One evening he found himself in the outskirts
of the Sathanur village. He was deeply mioved
to notice a herd of cows lowing miserably round
the
dead
body
of
their
cowherd,
Mulan.
The
Yogi who
gave
us the famous
dictum
‘Anbe
Sivam’,
‘God is love,’ thought it his duty to
do something to help the dumb creatures. By
virtue of his Yogic Power
he abandoned
his
body and entered the body of the dead cowherd.
The cows were ‘overjoyed to see their master
coming alive. The asecetic in the cowherd’s body
led the cattle to the village, and leaving them
there, returned to the spot where he had left
his own body. He was surprised to find that
the body had disappeared.
It was
an act of
grace of Lord Siva, who had a mission to fulfil
through His devotee. So, the Yogi had to continue
to remain in the cowherd’s body. He was immersed
in Tapas under a peepul tree in Thiruvavaduthurai,
a neighbouring Saivite centre. He came ta be
known as Thirumular. Soon disciples flocke:t to
him.
then
He
he
was usually in Samadhi. But
uttered a verse which was
Thus
3000
verses
now
form
the text of the Tirumandiram.
came
Saiva
Siddhanta:
now anc
recoriled.
to be recorded. and
The religious and spiritual
Tirumular broadened later into
these
path blazed
the highway
by
of
devotion known as Saiva Siddhantam. Nurtured
by the Nayanmars, it has played an important
role in the.development of Tamil culture. Before
we go into the contribution of Tirumular, it would
be useful to have a bird’s ey view of the
Saiva Siddhanta doctrines.
devoid of duality.’ The difference between the
three entities is real in existerice, but they are
inseparably united with Him who is the Supreme
Reality. Here we
notice the influence
of Sri
Ramanuja’s Aprtak Siddhi. But while for Ramanuja,
the Jivas and the Jagat are attributes of God,
in the Siddhanta, they have a substantive existence
as in Madhva’s
philosophy.
Siva, the Pati, is also called Hara, Isa, Natha,
Nandi, etc. He is the First Cause even as the
potter
who
fashions
and
the
wheel
the
case
of
are
the
the
pot.
the
instrumental
pot,
Sakti
Just
is
the
as
the
staff
causes
in
instrumental
'-cause in creation. Just-as clay is the material
cause for the pot, Maya or Prakriti is the material
cause for the world. Siva and Sakti have Tadatmya
or
identity
represented
by
the
form
of
Ardhanareeswara. Sakti is conscious, .unchanging,
eternal energy, the Svarupa Sakti of the Lord.
As in Ramanuja’s system, a distinction is made
between pure matter (Suddha or Sattvika jagat)
and
defiled
matter
The
material
cause of pure creation
(Bindu
or
is Maya
Vidya)
(Asuddha
while
or Asuddha
that
Bindu.
or Prakrita
of
Both
Jagat).
is Mahamaya
defiled
creation
Mahamaya
and
Maya are Jada (inert) and different from the
Svarupa Sakti which is the essence of the Lord.
The Lord Himself is omnipotent, omnipresent and
omniscient. Siva is not just one of the Trimurtis
of the Puranas. He is the source from which
the Trimurtis emanate. He is both immanent and
transcendent. He is called Visvarupa and Visvadhika
— universal in form and beyond the universe.
Again, He is Sarupa and Arupa, with form and
without
form.
This is symbolized
which is a formless form.
Ashtamurti —
embodied
as
the sun, the moon
by the Linga
He is said to be.
the five elements,
and man. He has eight qualities
— innocence, purity, self-knowledge, omniscience,
freédom
from
Malas
or stains,. benevolence,
omnipotence
is the
and bliss. He is said to be Nirguna,
not
in
sense
Pati-Pasu-Pasa triangle. Pati or the Master stands
for God. Pasu is the individual sowl in ignorance.
And Pasa is the bondage of Maya that ties down
the individual soul. All these three entities are
real and hence Saiva Siddhanta looks like pluralistic
realism. But it calls itself Suddhadvaita. ‘Suddha’
here means ‘unqualified’ and ‘Advaita’ is “dvaita
the
sense
Central
to the Saiva
Siddhanta
system
the
that
he
of
having
is not
no
quality,
but
tainted
by the
Gunas
in
of Prakriti. He has five functions — Pancha kritya
—
creation
(Srishti),
preservation
(Sthiti),
destruction (Samhara), obscuration (Tirodhana), and
liberation (Anugraha). Unlike Maha Vishnu, Siva
does not take Avataras. But how can He keep
.away when. devotees need Him? So, He assumes
Vili
TIRUMANTIRAM
ad hoc embodiments,
for a while, and then
‘plays’ with
vanishes.
the
devotees
The individual scul in the Siddhanta is called
Pasu, because like cattle he is bound to the
world
by the rope
of Avidya.
The
soul is
ali-pervading, eternal and a conscious agent capable
of enjoyment ficcha-jnana-kriya yuktah). He is
distinct from the gross and subtle bodies.
he
inhabits. Bound souls suffer because they mistake
themselves to be finite, limited in thought, will
and action; but when liberated they get restored
to their original nature.
The
Pasas
or
fetters
that
bind
the
Pasu,
are of three types. They are called Malas or
stains — Anava Mala, Karma Mala and Maya
Mala. The Anava Mala corresponds to the original
sin or Mula-avidya. It is the same in all. and
is beginningless. Anava means of the nature of
Anu or atom. The reference is not to size but
to finiteness. The soul feels confined and limited
to the body and the sense organs. The Anava
Mala
makes
the Jiva ignorant
of his
real
glory
and power. Under the influence of Anava, the
soul indulges in all manner of actions, acquires
merits and demerits and becomes subject to birth
and death. This is Karma Mala. It causes the
union of* the conscious dnd unconscious. The
third Mala
is due to Maya,
the material
cause.
{It gives the soul the means
and objects of
enjoyment. Through spiritual disciplines and love
of Ged the Maya Mala, and Karma Mala can
be effaced. But Anava mala can be removed
only by the grace of God. According to the
Malas lingering, the souls are divided into thrée
kinds. The Sakalas have all the three Malas.
The Pralayakalas have got rid of Maya Mala,
but are subjectto Karma and Anava; while the
Vijnanakalas, who are the highest evolved, have
only
only
Anava Mala, from which they can get free
through total surrender to the Lord and
His
grace.
The
Ramakrishna
we have to
it.
When
all
wind
of
God’s
grace,
as
Sri
observes, is always blowing, only
be sensitive and avail ourselves of
the
Malas
are
removed,
the
Jiva
becomes one with Siva. He becomes co-pervasive
with Siva and’ shares all His glory and greatness.
He has not lost his individuality, but because
of the ovtrwhelming bliss, he is not aware of
it. Meikantar compares this to salt dissoved in
water. But the Pancha Kritya belongs only to
the Lord, the Mukta Jiva is not empowered for
wt. What is stressed is that when the Jiva identifies
itself with matter, it becomes bound, and when
it identifies itself with Siva it becomes
Mukta.
*
Four
approaches
to
the
Ultimate
are
blue-printed in the Siddhanta. The first is Charya
which involves doing service in the shrines like
cleaning the premises, gathering flowers for worship
etc. This is Dasa Marga, the path of the servitor.
It leads to Salokya Mukti, i.e., the devotee abides
in the sphere of the Lord. The second path
is called Kriya. It consists of ritualistic worship.
It is termed Satputra Marga, the path of the
Lord’s child. It leads to Samipya mukti — the
devotee is close to the Lord. The third approach
is that of Yoga, calling for contemplation. This
is called Sakha marga, the path of the Lord’s
friend. It leads to Sarupya Mukti. The devotee
attains the form and the various insignia of the
Lord.
These
three
approaches
are
considered
preliminary. They are the- rungs in the ladder
which lead to Jnana or direct realization. It is
called’ Sanmarga and culminates in Sayujya Mukti,
‘complete union with the Lord. But, as we have
already mentioned, tke individuality is not lost.
The Siddhanta does not say ‘“There are not two’’,
but it asserts “‘They are not two’’.
Place of Tirumantiram in Saiva Siddhanta:
Tirumantiram
provides
many
of
the
Mahavakyas
of
Saivism.
The
most
sublime
statement
is “Anbe
Sivam’
‘God
is Love’.
In
fact all the Nayanmars are living commentaries
on this statement. Many of them are singer-saints
inebriatedwith Siva Bhakti. They had no other
concern
in life except adoration
of the Lord
and
service
of
His
servitors.
It was _ this
over-mastering devotion to the Lord that expressed
itself in the various inspiring deeds they performed.
When we read the hymns spontaneously pouring.
out
of
their
sacred
lips,
burning love of the Lord
out
like a thunderbolt.
we
can
makes
how
their
every word
feel
come
Love of the Lord implies
for the Nayanmars Love of all the devotees.
This Tirumular stressed by the declaration, ‘*Yan
petra Inbam Peruka Ivvaiyakam’’
““May this
world share the bliss that I have had,’’. The
devotee does not believe in enjoying even the
Lord’s grace exclusively by himself. Bliss shared
is bliss multiplied. A third dictum which illumines
the essence of true religion is.‘Ontre kulamum
Oruvane Devanum’ - The whole mankind is one
family and the Lord we worship is only one.
This shows how catholic was the vision of the
Nayanmars.
Tirumular
goes
on
to. declare
“Udampule Uthaman Koil Kondanentu Udambinai
Yanirundu
Ompukintrene.’
- Our body is the
Temple of the Lord. So it is not to be despised
but taken care of as a sacred trust. How keen
and transcendent Tirumular’s insight was can be
seen from the verse:
INTRODUCTION
Marathai Maraithathu mamatha yanai
marathin maraintathu: mamatha yanai
parathai maraithathu parmutharputham
parathin marainthathu parmutharputhame.
Verse
bothered
A carpenter, on the
quality of the wood
about
the
carved.
figure
third
manifested
has
who
as
the
other hand,
and is not
Similarly,
world.
exemplifies
A
A
eye
bird’s
view of Tirumantiram:
I PROLOGUE
The literary convention in India is that in
every treatise there should be an introductory
section in praise of the subject matter of the
treatise, who in this text happens to be Siva,
the Lord of the Universe. Accordingly, his Payiram,
or Prologue, describes the powers, the acts of
grace,
the immanence
and transcendence
and
various, other aspects of the Lord, in verses
brimming with Bhakti. To some
is drawn from the Puranas,
extent, the material
but essentially, it
is a spontaneous outpouring of the Soul in the
presence of the majesty and the grandeur of
the omnipotence, omniscience and omni-presence
of the Lord. It is theology couched in exquisite
poetic lines.
;
The
first
interpreted
as one
verse
(1)
is
capable
in many
ways,
and
in the items listed
to seven
are
encapsulated
of
many
concepts
concepts in Saiva Siddhanta. Such is also the
case with many of the phrases in the verses
of the Prologue. What is particularly to be noticed
is the way
that monotheism slides. imperceptibly
into dualism, in this very first verse. It is the
characteristic of Saiva Siddhanta to term the active
arm of the monotheistic divine as Grace (Karuna).
find Siva
being
(corresponding
to
In verse 9, we
as
‘‘Nandi’’,
Bull
described
Vrsabha
of
the Vedas), which in iconography appears as the
Vahana of Siva. Tirumular; like most Saivites,
is very
much
attached
to this
designation. Siva
is in verse 22 said to be the “Lord of: Maya-land
that has its rise in the mind’’, which makes
Maya a Principle of Illusion.
‘‘Pati’’,)
the
which
the
concept
of
three
principles
(the
constitute
the
essence
system.
sections
of religious
2
modes
Sections
Gurus,
In
and
3
of
the
Prologue
are
in Hinduism.
4 deals
with
termed_Natha
here.
verse
79,
while
the
important
giving
us
in
role
of
section
5,
some insight into biographical details of his life;
Tirumular mentions that he conducted his Tapas
under a Bodhi tree in Avaduthurai. As against
this,
we
have
in verses
337
and
338
of Tantra
Two an eulogium on Agastya, implying his role
as the Leader who was the pioneer in bringing
down Saivism from the North, and consequently
being the Supreme Guru of all Tamil Saivites,
including Tirumular himself. As is well-known,
the location of the Agastya monastery in ancient
times
the
was
deemed
to be
the
Podigai
southern-most
border
of Tamil,
Hills
and
on
Kerala
lands. Also, the Tamil Siddhars, of whom Tirumular
is the acknowledged chief, are by nature lovers
of forests, from where they would only occasionally
sally into inhabited territory.
Verse 90 of section S introduces us to the
terms, “‘Jneya, Jnana, Jnathru, Maya, Paryaya,
Mamaya, Siva and Agochara Veeya,” which are
some of the terms which play an important part
in Tamil Saiva Siddhanta, and whose significance
the Tirumantiram itself expounds, though not fully,
length in later verses.
at some
being
which, centuries later, find their way as fundamental
of
discussed respectively the nature and import of
the Vedas and the Agamas,
the two systems
Jnani,
the path of Gnosis.
Sanmarga,
being
In
we
on the other hand, sees only God in everything,
living and non-living. He is not aware of the
material world as we see it. For the devotee
of Siva everything is pervaded by Siva. Tirumular
thus
introduces
two
of the Pasupata
ignorant children are aware only of the world
constituted of the five elements and not of the
Lord
49
‘‘Pasu-Pasa’’,
—A child looks at a toy elephant carved from
wood. It sees .only the elephant and is not aware
of the wood.
looks at the
ix
In two
verses
of section
8 of the
Payiram,
some details are given of the spiritual hierarchy
and of the Mutts (Monasteries) established by
them. They are said to be seven, a number
often resorted to in respect of various ‘aspects
of Agamas and Tantras from the days of the
Atharva Veda. It is not, however, possible to
determine the location of the seven mutts referred
to
by
Mular
in
this
anything more about
Mular mentions here.
Verse
111
become MANY,
In verse
the
112,
Unmoved
the
nor
do
disciples
we
know
except
those
informs us that the ONE has
that is to say, the Saivite theology
is both monistic
is also pluralistic
as
section,
(like Sankara’s Advaita,)
(like Madhva’s Dvaita).
the
Lord,
Mover,
One
in heaven, and the other abides
Sadasiva,
part
of
on earth.
and
appears
Him
is
x
TIRUMANTIRAM
I TANTRA
From
The
ONE
this Tantra,
Tirumular
launches
out
in
full force on Saivite philosophy, mostly in the
form of theology. The two approaches are so
completely
inter-mixed
that
it is practically
impossible
to
separate
purely
metaphysical
(ontological
and epistemological)
corresponding
theological
view
matter
from
points.
However,
verses are merely repetitive, it is proposed to
direct attention only to what are of metaphysical
The
importance.
concept
of Grace,
a theological
concept,
pervades practically the whole of the text and
it would be tedious to refer to it in comments
upon each and every verse.
Verse
115, initiates
three basic terms, ‘‘Pati,
the discussion
on
Pasu and Pasa’”’
the
and
Jiva
is
said
to
be
**consciousness’’,
the former being the “‘higher’’ and the latter,
the “lower,
as in Sankara’s Vedanta.
The
“Cit-Acit’’ is also another aspect of this same
concept, the ‘“‘Acit’’ (the ignorance of the Jiva)
having to be broken asunder before merging in
the Cit (the Self-Knowledge of Siva).
the
starts
135
Verse
which
discussion,
is
elaborated in detail in later verses, about the
five senses (sight, sound, touch, smell and taste)
which create the Acit that- stands barred from
Cit.
It
{a term
to
bondage
this
of
sundering
be
explained
124
to
129
which
they
have
to
and
Mm
TANTRA
that
the “€ssence
of Jiva lies
in the self-same Space in micfocosmic
condition.
Tantra
forms
of
327 is to be specially
careful examination indicates
Verses
339 to 380 are in the nature of
theology whose foundation lies. in Puranic myths,
especially the Linga Purana. From
381 to 450
the
however,
verses
that
what
describe
are
non-theological,
is
essentially
pure,
speculations,
but, their theological
is never
nature
over-looked,. and is ensured by verses which here
and there bring in the name of Siva, and the
connected
Puranic
myths.
Siva’s activities
under five heads,
are by his devotees classified
and these appear in verses
381 to 450. These are Creation (381 to 410),
to
(421
(411 to 420), Destruction
Sustenance
(431-440), and
430), Obstruction, ‘“Tirodhana’’
Pervasion or Salvation (441 to 450).
The
verses
that
describe
Creation
(381-410)
. explain the following terms that are encountered
in Tamil Saiva Siddhanta Philosophy. There are:
Paraparam, Consciousness, Paraparai, Param, Parai,
(382),
reach
326 and
in the text, but a more
Iccha
to
of Vama
the importance of the Agastyan cult to the founding
of the Tamil Saiva Siddhanta system.
which
ascend
168
The two verses 337 and 338 which speak
of Agastya do not appear, on a first consideration,
to have anything to do with the cther material
verses)
nature
(verses
TWO
in later
Verse 129 implies that the Ultimate (here
Siva) is of the nature of Cosmic Space (Ether,
or Void),
in verses
(381),
state. First, verse 125 tells us that Saiva Siddhanta
recognises 36 ‘“*Tattvas’’, (Tattvas being of the
nature of categories that go to make up the
manifested world). The various systems of Indian
philosophy differ amongst themselves in the number
of Tattvas recognised by them.
Akasa
Worship
Nada
the
the
in
noticed.
in the
of Siva-Siddhas is and how many ‘“‘Tattvas’’ there
are
condemnation
the
what
24
of
state
tell us
3 to
are
for
But
are
Turiya
or the Siddha.
Verses
this’ Tantra
mention,
leads to the Jivar +.ukta state of the Siva ‘yogin
sections
the Agamic ‘“‘carya’’ preparing the novice
the higher stages of the path to Moksha.
in the midst of the commonplace
advice
to be found some special gems.
The
of
seq.
et
121
verses
as
is,
336),
onwards,
Verse
119
is an
important
metaphysical
concept. The essential aspect common
to both
Siva
remaining
nature
the
mostly it is a case of the name of Siva being
super-imposed
pparénthetically
as
the
hidden
pOwer-entity on what would.appear to be purely
secular concepts. Since the large bulk of the
(philsophical)
to
Substratum
Bindu,
Siva,
Maya
(383),
of Matter),
the
the source of Creation
Sakti,
Jnana,
Mana
Five
(Sadasiva)
Sakti
elements
Kriya,
(the
(385),
(386), and Five
Elements (Fire, Water, Light, Sound, and Earth
(388). Thereafter, the text goes on to describe
the process and nature of creation thus: (1) Creation
is an Act of Pure Consciousness by the
Cne (390), (2) He is the First Cause
Primal
(391)},
(3) (the term adopted is ‘‘dayabharan’” which
is synonymous with ‘‘one who is full of Karuna’’,
(4) The Lord animates the Body (394), (5S) Creation
is the Play of He-She
(396),
(6) The
Five
Gods
were born of Anava Sakti when united with Bindu,
(7) Creation was the Play of the Ultimate, Maya
being born of the three Mayas (Suddha, Asuddha,
and Prakriti), the Bindu itself having been born
of Nada, and Nada of Parai, and all this in
INTRODUCTION
the play
The Five
Duties,
of Parasiva, the Ultimate (399), (8)
Gods were born to perform the Five
such as Creation,
(9) It is Maya
Performs
the
Preservation,
Sakti that is born
Five
Acts
(401),
and Poorani,
(400),
of Bindu
who
the
of Maya Sakti being Manonmani,
Arani, Mohini
etc.
Five
Names
Mangali, Varani,
in which
(11) the Varieties
Agni, etc. (410).
Nandi
(411-420).
His
of
supports
Creation,
aspects
421-430.
These
are,
it
death: daily death, fated
the
End
(496).
There
are
S
rid
(497).
There
are
9 gradations
Sun,
in
the
Moon,
World
of
death
are
appears,
4
death, Pure
(425-428).
of ail things
described
The
is Void
in
Forms
of
death and
beginning
and
(429),.
The Lord is the creator of mysteries (431-440).
The Lord pervades everything (450). He created
all, Himself
being
the Param
Uncreated
(446).
Verses
is created,
451 to 491 explain how the body
and the principle of life placed within
malas
hard
to
The
way
for
is described
The
Sakalas
nature
is described
is
Jivas
to
to
attain
the
and Unworthy
Holy
Worship
Worship,*
Temple
Ce)
is to
be
can
Souls
Looking Face of Siva,
This,
innovation
of
the
6th
Tirumular,
face
and
Avalokitesvara
(509-519).
be performed
performed
Downward
of
Siva
508.
(S20-525).
image
Anava
(498).
Body has within itself Holy Water
also
Consequently,
internally.
get-
:
of Worthy
in SOI
The Human
and’
and
in 499.
xi
of Jivas,
Vijnanakalas (3 classes), those in quiescent
State (3 classes) and Sakalas (3 classes)
Kriya,
destructive
Redeemed
the
everything
Malas
Cause-Effect
are conjoined
and She remains as Consciousness
beyond Consciousness (402), (10) He pervades
All Creation (409) as Life Within, and finally
/
to
the
*‘Adhomukha’’
of
is
Siva,
drawn
(also
is
an
in
the
meaning
Downward-looking) who in Mahayana Buddhism
is the One of Supreme Compassion
even as
Adhomukha of Siva is, having consumed poison
out of compassion for the Devas at the time
of Amritamathana.
Verses
advice.
526-548
are
in the
nature
of Cariya
it.
The Tattvas are 25 (454) that make up the
_Purusha within the body. They are grouped in
sets of five (455), the elements five, the tanmatras
five, the sense organs five, the gross sense organs
five, and the subtle organs five, being the four
congnising organs, Mind, Intellect, will and Egoity,
and the Centre of Forehead. The role of the
3 gunas in the body is described (458). In the
quiescent (Turiya) state in the womb, Maya confers
Consciousness
and
the eight,
Desire
and the rest,
are evolved .(460). Then 35 Tattvas are introduced
into the body by the Lord
(467) (compare 454).
There
are
six
Adharas
(469),
Jnana
is in the
cranium
(470).
and
the
Divine
Verses 492 to SOO describe the categories
of the JIVA. JIVA is originally in pure Kevala
state in Turiya, when Maya envelopes him and
the Lord enters into him (492). There are 3
Vignanars 4,
10 classes,
forming
categories
Prayakalas, 3, and Sakalars 3 (493). The 4 classes
of Vignanars,
viz., Kevala
state,
8 Vidyeswaras,
and 7 Gross Mantra Nayakas, all devoid of Egoity
Impure. The three classes of Pralayakala’s, are
Mukti-attained malas (Egoity and Karma) bound,
and
108 Rudras,
The
3 classes
all Sakalas with 3 malas (495).
of Sakalas
are
those
who
have
attained Siddhis, and Muktis respectively and those
who have attained neither, all powerless to conquer
IV
TANTRA
THREE
Verses 549 to 631 describe how Ashtanga
Yoga is to be performed, and verses 632 to
639 tell us what are the Fruits of the Yoga.
Similarly,
in verses
640
to
740
are
to be
found
descriptions of the Eight Great Siddhis and the
manner of their operation. The Sadhaka’s state
in Samadhi, the action of Kundalini turning the
Body into a Temple of Siva, the attainment of
Immortality through Samadhi Yoga, and such other
achievements by Yoga practice and Kaya Siddhi
are all described.
and
The varieties of relationships between Time
Yoga are spelt out in detail in 741 to
798.
Then
Yoga.
come
discourses
on
special
types
of
First, verses 799 to 824 describe Kecari Yoga,
the Supreme state of Yogic Bliss and the highest
achievement in Yoga discipline.
Next, we have in verses 825 to 844, the
Paryanga Yoga, the literal meaning of the term
being “Bedside Yoga’’. The Sanskrit terminology
is Vamacara or the Left-handed Yoga. Here, sexual
techiniques and practices are adopted for practising
yoga. Puritanical purdery bars such practices, but.
xii
TIRUMANTIRAM
there is reason to believe that it is wide-spread
and much resorted to in secrecy.
Verses 845-850, which advocate the imbibing
of urine as a form of medical therapeutics, give
us a glimpse of Siddha medical practices.
Chandra Yoga as another type of special Yoga
for achieveing immortality is the subject matter
of 851-883.
Tirumular
discusses.
Yoga
more
completely
and
with
greater
frankness
fully,
than
Patanjali. He cannot be said to have borrowed
his ideas from Patanjali. Quite obviously, Tirumular
goes the full length of Ydga as known in his
time, whereas Patanjali stops short of it.
V TANTRA
FOUR
Tantra Four is concerned mainly with Mantras
and Yantras (Mandalas).
Verses 884 to 913 refer mostlyto ‘‘Ajapa’’,
the silent mantras (Ajapas), Aum and Sivayanama.
They mention also the Dance of Siva (902 &
913) and the ‘“*Tiru Ambala Chakra’’ (904). This
latter is a Yantra, and the term ‘‘Ambala’’ . is
a Tamilised form of Sanskrit ‘‘Ambaram’’, meaning
““sky, atmosphere, ether, etc.’’, and is a synonym
for ‘‘akasa”, the Void
that is, the Supreme.
Hence, this is a most important Mandala, and
it may be noted that the ‘‘25 squares’’ mentioned
in 904 has its counterpart in the 25 Tattvas
of the Saiva Siddhanta.
Verses 914 to 1002 are devoted entirely to
the Ambala Chakra and to mysticism of the letters
of the alphabet, as well as to the Sivayanama
and Aum mantras. The Panchakshara comes in 908,
and we have in (987) the ‘six letter mantra ‘‘Om
Namasivaya’’. The 51 letters of 924 are of the
Sanskrit Language. These mantras and Yantras
give, it is said, the vision
of Siva’s
Dance
(vide
944).
The various roles of Sakti in Tantra, as Purna
Sakti, are enumerated (parasakti) in verses 1125
to
1144.
We
are
Kriya
(of Agama)
1003
to
1004.
is the
The
subject
Puja
matter
form
for example) is the Kriya dealt with
it is connected with the Bija mantras.
of
(1003,
here,
and
The Kriya of section 4 (verses 1015 to 1074)
does not refer to the external Vedic sacrificial
system, but the inner Tapasic and Tantric form.
Section 5 (verses 1045 to 1074) establishes
the role of Sakti in Tantra as Tiripurai. In 1063,
two
namely
Siva
and
Sakti
are
conjoined
as Siva-Sakti, and in 1070, she is saidto pervade
the sixteen Kalas, and to
:
Nada and Nadanta.
be
the
Grace
within
told
She
was.
One
with
of the Lotuses
Siva
in
the
of Sakti.
Primal
Act
of
Creation(1137).
‘Section 8 (verses 1155 to 1254) continues
with the subject of Sakti now in the role of
‘*Support-Supported’”’,. where she is the Support
ef the Adharas
(Tantric).
She
Bhoga
Parasakti
(1170).
Sakti,
and
is Kriya
Sakti,
In Siva-Sakti Union, Maya, Bindu and Nada
arise. 1194 describes Sakti’s attributes. “‘She is
the Vine from Visuddha to Sahasrara’’
(1196),
‘“‘She Stood Beyond
Tattvas
Thirty-Six’’
(1218).
etc.
The subject of Tantric Chakras is continued
in Section 9 (1255 to 1290), 10 (1291 to 1296),
11 (1297 to 1306), 12 (1307 to 1318), and
13 (1319 to 1416). They deal respectively with
Eroli Chakram (Chakra of Radiant Light), Bhairavi
Chakra, Sambhavi Chakra, Bhuvanapathi Chakra,
and
Navakkari
Chakra
of
9 Rounds,
[the
term
‘‘Navakkari’’ (Navakshari) meaning nine aksharas
or bija mantras]. The central point in these sections
is to relate the
with the related
concerned Yantra (or Mandala)
Bija mantra. In 1269, et seq.,
we find astrological concepts also linked with
these yantras. The purpose of the whole is the
obtaining of Siddhis, especially the highest of
them,
namely
namely
Srim,
Klim,
TANTRA
FIVE
IV
Samadhi.
The
Hrim,
relative Bija mantra,
etc.,
are
also
given,
This Tantra
provides a guidance
to the
attainment to Saiva Siddhanta. The first 4 sections
of the
verses
the
Verses 1075 to 1124 of Section 6 are devoted
to the Bhairavi Mantra,
the Mantra
of Sakti,
which is the natural sequence to the previous
section.
Fifth
Tantra
(verses
1419
to
1442)
deal
with the naturé of Saiva Siddhanta ‘or Suddha
Saivam as verses 1419 and 1420 ‘term it. The
last verse (1420) describes the characteristics of
those
who
‘‘tread
the
path
of
Suddha
Saivam........ hearts
intent
on
Etemal
Para,
transcending Worlds of Pure and Impure Maya,
where Pure Intelligence consorts not with base
Ignorance,
and
the lines
that
divide
Real, Unreal
and Real-Unreal which
are discerned ~ sharp”’,
1420). 1421 says Suddha Saivam is Saiva Siddhanta,
and it goes on to say that only after acquiring
all knowledge (Jnana), practising all aspects of
Yoga, passing into the World of Formless Sound,
and getting rid of impurities can one envision
INTRODUCTION
the Supreme, the self-created and be a true Saiva
Siddhantin.
1422 adds that Saiva Siddhanta is
Vedanta, and that in the Unwavering Vision, one
comprehends the Tattvas of elemental
the finite end of Jnana
(Bhodanta)
perfection
in Nadanta
and become
matter to
to attain
ardent
seekers
of Jnanna.
Chariya,
Kriya,
Yoga
and
Jnana
are
said
to
be the four main stages in the path to Saiva
Siddhanta (1423 to 1426). This is Agama doctrine.
The
Jnana
(1427-1437)
with
Siva
Path
is
the
end
and
San
Marga
Saivam
is Union
of Siddhanta
(1437).
It is through Section 4 (verses 1438 to 1442)
that we
are taught the true lessons
of Saiva
Siddhanta, and here it is Siva, not Brahman (unlike
1435), who is the final goal. (There is a world
of difference
between
Brahman
of Sankara’s
Vedanta and of Saiva Siddhanta).
The four stages of Chariya, Kriya, Yoga and
Jnana are the subject of 1443 to 1506. It is
interesting to note the emphasis placed on Bhakti
as a Kriya in 1453 and
1454. The Path of
knowledge is Sanmarga (1477 to 1487), and it
leads
to the Svarupa ‘State
(1486). The Path
of
Yoga
is
Sakhamarga
(1488
to
1494},
the Path of Kriya (to which Chariya
1501) is Satputra Marga (1495 to
also
to
Dasamarga,
and
also leads,
1501), as
the
Path
of
Devotion
says
that
there
are
(1502
1506).
Verse
1507
of attainment
(in Saiva Siddhanta),
4 stages
namely, Saloka,
Samipa, Sarupa, and Sayujya, and the starting
point is Chariya. They stand respectively for God’s
World, God’s proximity, Gods Form, and Being
One with God. (1507 to. 1513). Grace is an
essential aid for this (1514 to 1529); it illumines
(1517) and descends either at a low pace (1518
to 1522) or
rapidly (1527
It
is
rapidly (1523
to 1529).
not
Philosophical
an
unusal
systems
to
1526)
practice
or
in
very
Indian
to refute other systems
as
‘a concomitant step to establishing the presumed
true faith. It is in accordance with this practice
that the Tirumantiram criticising six other systems
(1530
to
1549),
refutes
their
arguments
(1550
to 1556) before proceeding to establish the truth
of its own inner Faith (1557 to 1572).
VT
TANTRA
Verses
SIX
1573
to
1604
are
in praise
of the
Siva Guru, which is the summit of the Saiva
Siddhantin’s upward journey. It is the ultimate
iii
aim
of the Jnana
the climax of
(Sth) Tantra.
stage and,
the
therefore,
discussions
of
constitutes
the
previous
:
Verses i605 to'1613 establish the unity of
the Knower, the knowledge and the object of
the knowledge which is achieved in Siva, the
Supreme.
Verses
1614 to 1632 talk of Renunciation
and Tapas, which also provide a path to the
Ultimate, but which were not touched upon earlier
when discussing the various Margas. Tapas in
a way is perhaps to be considered an extra-ordinary
path in Saiva Siddhanta.
Verses 1633 to 1703 discuss the correct way
of practising Tapas, and the misuses to which
it is
sometimes
Lord’s
verses
put.
That
even
in
Tapas,
the
Grace is indispensible is the message of
1645 to 1654. The meaning of the Holy
Ashes (Vibhuti) is brought out in 1655 to 1667.
Finally, in section 14, verses
indicate the characteristics of the
that
is
one
who
is
on
the
1690 to’ 1703,
‘“‘Fit’’ Disciple,
right
path.
Verse
1702 also talks of the ‘‘Siddhanta-Vedanta’’
VIE
TANTRA
way.
SEVEN
This Tantra is in the main concerned with
aspecis of Yoga and Kriya, but in commen with
other parts of the text, there are frequent but
short divergences from the main topic.
in
verses
1704
to
i7i1,
the
Adharas
(of
Yoga and Tantra)
are dealt with under the
symbolism of the Lotus, a much favoured symbol
in Hinduism.
Another
symbolic
object,
namely
the
Linga,
in
its
various
characteristics
of
Cosmic,
Microcosmic (Pinda), ‘Sadasiva, Atma, Jnana and
Siva is the subject of discourse in verses 1712
to $777. The most important point to be noted
in these verses is the nature of ‘‘Sadasiva’”’ as
distinct
from
Siva.
Verses
1713,
1715,
1716,
1723, 1728, 1730, 1731, 1734, 1735 to 1744,
1746 to 1748 and 1764 to 1768 are the more
important of the verses which deal with Sadasiva.
It appears that Tirumular distinguishes between
Sadasiva and Siva, treating the former as the
Ultimate,
Formless
(and
beyond
Sound)
Power,
and the latter as being not free of these attributes.
Siva has to be the object
a sort of distinction which
of Union. This
resembles, but
is
is
not exactly the same as, the Saguna and Nirguna
Brahman of the Vedanta, with its Higher and
Lower knowledge. It does not necessarily follow
that there has
been
borrowing
of ideas of one
Xiv
TIRUMANTIRAM
from the other. Various ways of looking at things
‘seem to have been floating about in the polemics
of those times. Sakti also plays an important
role
in these
verses.
As
is to be
expected,
She
make
their
appearance.
First
of all, we
are
told
what Mudras are and how they are to be practised
(1892 to 1901). This is a matter which is very
merges in Sadasiva, but remains as separate entity,
but all the same closely united with Siva. At
tarely revealed in other Tantric literature. Verses
1902 to 1922 prescribe the special procedures
to be adopted in performing Samadhi rituals for
the
a fully accomplished
micro-cosmic
Sahasrara
level,
Sadasiva
is
seated
in
(1746).
Verses
There are some very important verses dispersed
throughout sections 2 to 7 which require special
individual attention as throwing much light on
Tirumular’s
metaphysics,
epistemology
and
theology. In 1713, Sakti is found
to be the
first manifestation of Sadasiva, and in 1714, the
36 Tattvas come next as well as the Six Adhvas
belong
to
Siddha.
1923
to
1974
that
branch
(Section
of
20
Tantra,
and
2'1)
known
as
Vamacara. Handling a subject such as this in
practice or theory is a very onerous task. Both
ways, it advocates
a way of life considered,
under a misunderstanding of the purpose of the
teaching by non-practitioners on all counts, as
immoral
and depraved.
Nevertheless,
it is practised
forms (1730), whose
in 1735; Sakti first
Five Colours are described
evolves from Him
(1732)
as a tantric ritual by some sects. The Tirumantiram
does: no more than describe the ritual and the
consequences to be expected of it with due warning
as to the evils arising from making it a licentious
act. Verses
2023
to 2043
which
come
later
prescribe the techiniques to be adopted for such
and
evolves
control.
of .the
Life
Agamas.
of all
Sadasiva
the
Devas
is
the
(1716);
He
Light
of
the
pervades
all
Space (Akasa) according to 1723; He is the Lord
of the
sense
then
gates
she
of
in turn
the
body;
He has
five
the Six Vedangas,
Verses
2044
to
2121
describe
in great
the
Four
Vedas,
the
Four
Agamic
Paths
(commencing with Chariya), and finally the ‘‘Saiva
detail the Gurus and the types
imparted by them which on the
of instructions
one hand lead
Truth”
to good
to
(by which is probably meant Siva Himself)
(1733). Proceeding further are evolved from Sakti,
the Avastas, the Rasis (!), the Tattvas and the
Truth Supreme (1734); Sakti is the Kinetic and
Siva the Potential Aspect of God (1737); the
Five Saktis, namely Jnana, Para, Adi, Iccha and
Kriya are seated in Sadasiva (1744) who in turn
is seated in Sahasrara (1746). He is in the Body
(1747
and
1748);
Sadasiva
is
Form-Formless
(1764); all creation is Siva-Sakti play (1772);
Siva is Immanent and Transcendent (1733), and
the only way of knowing Him is Worship as
One Being (1744-1775), but the Tantric path
of rousing Kundalini is also recommended in 1777.
Section 8 (1778 to 1791) places Siva as
the first Guru in the Sampradaya, union, with
whom is the Su wiie objective of Kriya Worship.
Section
9
and
10
are ail about the Lord’s
tenet
of Saiva
(verses
1792
Grace, a most
to
1822)
important
Siddhanta.
From verses 1723 to 1867 (sections 11 to
14), the importance of Kriya Puja to Siva, Guru
and Mahesvara (Devotees) is emphasized.
Sections
14
to
16
(verses
1868
to
1891)
concern
themselves
with Holy Men
and _ the ~
hospitablity to be extended to them, an act which
has both Chariya and Kriya characteristics.
to
From
section
17 to Section
1922},
concepts
pertaining
22
results,
on
the
other
evil.
The above discussion has skipped sections
to 31 (verses 1975 to 2022), whose subject
matter
is philosophical
and,
therefore,
not
related
to the empiricisms of the sections discussed there.
The central point of these verses, namely 1975
to 2022 is contained in verses 1976 and 1978,
which clearly state that the ‘‘Sun is the Primal
Energy’,
which
interesting
to note
the
Sun
in
this
makes
it Sakti
Tirumulaf
capacity
in
short.
referring
of
the
It
is
(1976)
to
source
Energy
as Vishnu.
As Primal energy whose acquisition and control
is the objective of all Tantras, the Sun’s role
in Tantric categories, such as the Tattvas, Chakras,
Kalas, Adharas, etc., and his path inside the
1978 to 1987 become
human body in verses
clear. The relationship between the Sun and the
Moon philosophically conceived is described in
1988 to 1992. From this, it is natural to view
the
Sun
as
the
giver
of Jnana
and
as ‘manifested
Power of Sadasiva (1993 to 2004). Verses 2002
to 2004 signify this aspect when they call the
Sun, ‘‘Sivaditya’’, a term that recalls the word
Aditya, born of Aditi, as related in the Rg Veda.
From 2005 to 2022, some aspects of the
relationship between Siva and Jiva are considered.
They are two swans (2006); the Lord is the
(verses
1892
Purusha,
who,
to Kundalini
Yoga
makes
Tattvas,
19
and
acting
Maya
on
Sakti,
and
Jnana,
Vaikhari
and
Kriya,
all
illusory
_—
INTRODUCTION
(2007); He is an Atom-within-Atom
(2008);
Dance
destroys all Pasas (2009); and He
Jiva, in the
one (2010).
Ultimate,
Jiva as Soul
(2015 and 2016)
commingle
and
His
and
stand
(2011
to 2014)
and
are next dealt with.
as
as
Pasu
xv
organs); b) Ten Tanmatras (subtle potent elements
of Indriyas),
c) Ten
Vayus
(winds),
d) Four
Antahkaranas
(inner
seats
of
thought),
and
e) Purusha, the Experiencing Jiva (2144). There
are
5 elements
with the Body,
viz., a) Earth
of Golden colour, b) White Water, c) Red Fire,
d) dark Wind, -and e) Smoky
The Lord is the Giver of Jnana, Light (Bodha),
to the Jiva (2017
to 2022), in the form of
Grace, and as such stands beyond the thirtysix
Tattvas
’
(2020).
Space
(2415).
There are 96 Tattvas in all, (2146). In working
state, the Jiva is with 24 Tatvas (2147). There
are 16 Kalas
(2150).
Out
of the S elements
are born the 5 senses (2152).
Section 37 (verses 2084 to 2101) is captioned
“In Compassion for Men’s Evil Lot’’ referring
undoubtedly to the Lord’s Grace. Such Supreme
compasion is not of Vedic provenance, and as
In Deep Sleep are 3 Tattvas a) Chitta (Will),
b) Prana (Vital breath), and c) Sentience of Self
(2156).
a concept,
influences.
its
In+ Turiya or
(Silence) (2157).
IX
EIGHT
TANTRA
origin
must
be
traced
to
other
The nature of knowledge
at .various
is the subject matter of this Tantra.
The
first two
of this Tantra
body,
sections
(verses
with
the nature
deal
its essential
ingredients
and
2122
levels
human
Man (Mind and Ahankara (Egoity), and subtle
Puriashta. There are 5 Indriyas, (External Sense”
Organs) and three Karanas (Internal Sense Organs)
(2124). There are 24 Tattvas (2126 and 2127);
Jiva has five (5) experiences
Swapna,
there
Sushupti,
are
6
Turiya
Adharas,
(Avastas),
and
9
viz., Jagra,
Turiyatita
Orifices
and
Soul
Section
(2167
Kalas
is Tirodai,
Siva
is the ground
is Siva’s
Bindu; and the
SPACES Three.
Body
Yogi’s
Mauni’s
substrates
of Evolution.
ground
Karma
body;
(Dhanu)
(Pure)
Body
body
is Mukti
Anava
(Egoity)
is the
Stages
2163)
deals
with
State, She
is Mamaya
(2167).
:
Vedanta
reckons
Tattvas
differently
as
28
(2172).
But
+ Purvsha
=
25 Taittvas.
in Vedanta,
(Vyoma)
+ Para=28
(2172).
By Breath Control Tattvas subside within Body
(2178)
beyond
of Jivas are in Three
to
and
(Kevala)
(2171).
body,
and
(2162),
Primordial
with
a) In the Waking State, Maya.
25+Purusha+Void
is Nada
in Mauna
In Turiya, Kalas and Raga are roused by
Maya (2169) God placed 25 Tattvas for Jiva
merge
bodies
of Jnani’s
from
b) In the Dream
24 Tattvas
The Gross, Subtle and Causal bodies
in Para (2130); Jiva Incarnates in many
(reincarnations) (2131 and 2133).
remains
(Impure); c) In the state of Deep Sleep, She
is Kamya (of Self-delusion); and d) In Turiya-Maya
(2129).
which
4
** Mid-Jagrat-Avasta’’
(2128);
18
he
begins with Egoity
Maya
awakens
Slumber (2163).
its experience
in various states. In terms of verse 2123, there
are two bodies, the gross and the substle (Sukshma,
Soul). The former has 8 constituents, viz., sound,
touch, shape, taste and smell, Buddhi (Intellect),
state,
In Turiyatita, Jiva is by Aum pervaded
the Five Senses withdrawn (2158).
Consciousness
to 2141)
of the
4th
and
The
Malas
Malas
(5) are
are
5;- for
(Egoity)
and
Mayeyam
and Tirodayi,
(Dharma)
of Vijnanis, Maya of Pralayakalas and
of Sakalas. Siva is the ground of Jnanas.
the
got rid of (2177).
rest,
that
Brahma
(5)
(Anava
is, Maya,
Karma,
b) For Vishnu
- 4 (Mayeyam
absent),
c) For
3
and _ Tirodayi
Rudra
(Mayeyam
excepted),
Three.
In the 4 states
the position
of Jiva Awareness
of the Tattvas
varies
The Instruments
of Experience
a) Ten
(S sensory
Indriyas
(2142).
are:
organs
d) Two for Mahesa,
(Avasthas),
and
e) One
and
5 motor
alone
(Only Anava and Karma);
(Anava)
for Sadasiva.
‘Section 5 deals with Adhvas (higher Steps).
xvi
-
TIRUMANTIRAM
Section
(2184) Tattvas - 36;
Mantras - 7 Crores;
Varnas (letter) - 51;
Bhuvanas - 224;
Padas Primal - 81
Kalas - 5
(2186) The
the Dance
the Grace
of Siva.
-Consciousness
In Turiyatita State
of Self
2.
{n Turiya
State -Consciousness
of Self
through spoken word comprehended still burns;
a5
In the Sushupti State
-Maya binds the Jiva,
and the Desire-Potency afterwards to speak exists;
and
Siate
Waking
In the
4.
diverse
in
experiences
State
(2195
Dream
exist.
“the
ways
to 2212)
Mala
is
contamination
the
Root of All Evil. Turiya in Turiya is Para Turiya;
Beyond is Turiyatita (2225).
Section
6 to
2187
{verses
42
to
are
2648)
| of metaphysical and theological speculations
4d are, therefore, of very great imporiance.
it is Bindu Power which permeates the Tattvas
(2187). Paraparam evolves as Siva, Sakti, Sadasiva
(1), Isa Pure, Vidya Tattvas, Bodha, Kalas, Time,
Niyati, and Mamaya (2190). Jiva ascends through
Purusha, Mahamaya, Niyati, knowledge (Bodha),
Time {kala}, Kalas, Ragas, Pure Vidya, Maheswara,
Sadasivam,. Sakti
and
2295)
deals
at
‘and Iccha, Jnana, and Kriya Saktis
Tattvas is Divine Bliss (2271);
the
with
highest
Siva
to
reach
Paraparam
(2191). Three Malas (Impurities) plague the Jiva;
they are Anava (Egoity), Maya (Ignorance), aid
Kama (Action). (2192). Jiva is a prey to Tattvas
and Pasa (2194).
(2270). Beyond
Beyond
Turiya
is Turiya-Turiya or Para Turiya and Para-atita -Turiya is further Beyond (2273}. From Turiya
to Turiyatit (2276). Beyond Four states in Turiya
is Para Turiya (2281). End of Para Turiya is Siva Turiya (2282).
;
Beyond the Ten Avastas in Jiva Turiya, Para
Turiya and Siva Turiya is the Eleventh
State
of Consciousness
of Para
Further
Para
Siva
State
is Paramam
Paramparam
and
Para
Maha
Beyond
(Brahman),,
(2285).
Nandi
(Siva)
(2284).
Sivam
There are-9 Manifestations of Para Siva {2286).
True
Knowledge
Self-Knowledge
discussed
to 2213,
According
to
is experience
_ The Lord is the Para (2269), Saktis are Dynamic
aspects of Static Parapara; they are Para, Chit
In the five (5) states of Awareness, the following
Limitations of Awareness are suffered by the
Jiva: .
hia
that
level.
Sth State of Turiyatita - They watch
of the Lord and become Siva by
- Fruit
8 (verses ‘2269
Para-Avastha,
and
through
in 2287
and
the
Thought
in Pure
(Suddha)
Experience
Experience
are beyond
of
are
2289.
Knowledge of Siva, Sakti
constitues Liberation (2291).
Experiences
Way
Process.
and
Jiva
(Sivaya)
Turiya,
(2292)
and
Pure
and
Supreme
(Para)
Jiva Experiences
(2293).
The State of Suddha Avasta (Pure Experience)
is
described
in
2294,
and
in
that
the
2295
Lordly
Guru,
the
NATHA,.
it
is
said
guides
the
Soul in its journey.
Verses 2297 which talks of Space. as God’s
Seat and 2298 which talks of Bliss beyond Tattvas
repeat ideas aiready conveyed many times over
in earlier verses.
Verse 2299 grades
(Para Avasta) thus:
the
Higher
Experiences
In the Fifth State (Jiva Turiyatita) is Ambrosia;
Seventh
In
is Aum;
the
Ninth
In
the
Eleventh
Turiya-Jagrat)
(Para
State
the
In
is Bliss;
the
Section
Kevala,
7 (verses 2227 to 2268)
Sakala, Suddha states.
He who
congnises
he who
in
the Self is in Suddha
is not is in Kevala,
distracting
respectively
and Sat-Asat
differences
conjoin
describes
in Sat
(Real-Unreal)
is
he who
in
(Real),
cognises
Sakala.
Asat
state;
They
(Unreal)
states. This cdncept
is further elaborated in verses 2233 to 2265,
Verse 2266 states that beyond Turiyatita lies
Void and explains how this is so.
Stands illumined;
Divine Body.
doctrine
(The
State
(Para-Turiya-Sushupti)
3
(Siva
State
abiding
there
He
Jiva
attains
the
if it is spoken
as
is, presented
Turiya),
by Siva to Parvati)
is
This
to 2303.
Turiya
further
According to them,
State,
in
elaborated
verses
2300
‘‘even in the Atita
@ Tattvas ‘abide,
namely,
Purusha
INTRODUCTION
with Chitta, and S formless Tattvas; in the Sushupti
State of Atita Turiya are the rest eight; only
in the Eleventh
State,’nothing
(meaning
presumably
Turiyatita,
it is all Void).
here
in
Beyond
the
11th
Kevala,
Sakala
and Self-Realisation States is Suddha Avasta which
is Pure
is the
and
is Jagratita State
Void
played
(2303)
and
that
State.
Section 13 (verses 2304 to 2354) describes
the state of Pure Avasta which is totally devoid
of Malas. The role of Grace in achieving this
State, and the attainment
of Pure Knowledge,
Jnana, the actions of Siva who is seated within
the Jiva, etc., are other topics of these verses.
xvii
upon
in different
2404.
of Tattva remains’’,
that
ways
Verses
of earler
2403,
2404
verses
on
and
the
others
subject
the same
to the
doctrines
other
four
are at.the
for what
Elsewhere
the
Six
Siddhanta,
Tirumular
to 2369.
repeatedly
of
Ends
(antas),
namely
Vedanta,
Nadanta,
Bodhanta,
Yoganta
and
Kalanta
in
general
terms.
15
(verses
2370
to
2404),
is discussed at length, providing
the
talks
various
aspects
of these
6
In
Section
the
subject
an insight into
antas,
which
all
lead in different ways to the complete eliminatiqn
of Malas (2371). Verse 2372 is interesting in
that it makes
clear one
of the fundamental
differences between Vedanta and Siddhanta. “‘I
am
the Supreme
One’’,
the
latter
‘‘f
One’’,
lays
hold:
that
out
is
Says the former,
shall
become
to
say,
Siddhanta
a simple
path
for
the
whereas
the’ Supreme
more
soul’s
clearly
journey.
Verses 2374 to 2377 deal with Nadanta, Bodhanta,
Yoganta and Kalanta.
There are, says 2378,
five other ways
‘‘dear
to Siva’. They are Mantra, Tantra, Serenity
(Samadhi Yoga), Upadesa anti Jnana. and 2379
gives some details of these. They are to be
found,
in Agamas
(also
called
Vedas),
according
to which Tantra preaches action, Mantra is in
th mind and beyond the body and Upadesa is
the teaching
supplemented
of Siva-Jnana.
in verses 2380
These details
to 2382.
are
Kalanta
ends
beyond
the
Seventeenth,
the
Kala
being Nadanta’. Both Vedanta and Nadanta are
revelations of the Lord, and their joint truth
(there is no difference between them 2386) is
the Truth of the Agamas, which lies beyond
the
Prakriti
Maya
(Impure)
and
Mamaya
(Pure-Impure). 2397 which repeats 2384, refers
to the Veda as general and Agama as special.
The
T3
Vedantic
formula
*““Tat
Tvam
Verses
stories
Asi’’
is
2425
same
to
time
2434
a
and
superior
both
(2427),
and
to Puranic
validity of the two paths of Jnana
Bhakti (service to the Lord’s Feet.).
The
number
Three
(3)
of
caption
of Kundalini
the
equal
(Head)
and
imply
to
It also. seems
talk
curious
is basically a reference
(of the Lingam)
(2426).
Yoga
dominates
in various
ways the concepts in verses 2435 to 2500. Lust,
Anger, and Ignorance are the three main obstacles
to Liberation (2435 to 2436). The three syllables
of
the
mantra,
inspiration
for
“‘Tat
Tvam
viewing
Asi’’,
provide
in Various
the
combinations
the three states (Padas) of Realization (2437 to
2444). The Para state is also three in kind (2445
to 2451).
This
leads
on
to further
of the
Para
state
in verses
Turiyas
are
also
said
Three
2452
(2466
in nature, though
counted
to
2465.
2473)
elsewhere
upto eleven. The Muktis
descriptions
to
they are
{2474
The
to
be
even
to 2477)
are also. three in kind, namely Atita Jiva-Mukti
(Beyond Consciousness State), Upasanta Para-Mukti
(Divine
Peace),
and
Ananda
Bliss). *‘All three are
from Nadanta, where
found’’ (2474).
The
to 2483),
the
Verse 2382, discussing the Kalas, states that
‘Unmanai Kala ends in the Sixteenth, and Unmanai
repetitions
Section 14 (2405 to 2474) is concerned wholly
whith the Pati-Pasu-Pasam concepts using different
imageries. 2404 talks of Four Tapasvins. Who
are they? We are not told.
dwelt
2355
are
of Vedanta
antas.
-“‘Head-and-Foot-Knowledge’’,
in verses
2392,
Siddhanta.
There are 5S verses in this section, which,
while discussing the nature of the 6 antas, maintain
that Vedanta - Siddhanta both of which teach
Verses 2326 pronounces a Maha Vakyam which
conveys the message of the Jnana enjoyed in
the Samadhi State. The topic of Jnana is further
upon
in 2387,
;
Svarupa Muktis,
Pranava (AUM)
of these
branching
is to be
on
(2478
to
on
(2484).
by tantric
exercise
the
help
of
Sakti
Grace
the
Jiva,
Para
and
Siva
‘places
(Divine
Divine Svarupa is also triplefold
and Kundalini Yoga leads one
highest
Led
Siva-Mukti
(2486)
(2487),
which
are
and
with
one
reaches
one
in three
(2485).
The
mantras
“‘Sivayanama’”’
‘“Tat-Tvam-Asi’’
(2499)
help
the
(2488)
Soul’s
and
journey
on to the Ultimate ‘‘Void’’ (2488 to 2500). The
Saktis are Maya, Parai and Santhi (Kala) (2492);
the Gunas are three, and so also are the Malas
(Kamya,
etc) (2494).
XVili
TIRUMANTIRAM
The
phenomena
of Cause
and
Consequential
Experiences are rather briefly, too briefly,
cryptically, touched upon, in 2501 to 2505S.
The
even
State
of Upasanta
as that of Siva
and of ‘Adoration
of Knowledge
is the. seed
Becoming
meek’
is that
jis that
of the Primal
One
and
of Sakti,
of Siddhi,
of Bhakti
is Mukti
arid
(2505).
The state and conditions
of Upasantam -are
discussed in greater detail in 2506 to 2511.
Subtle),
upon
in 2527
to 2536.
The goal of Siddhanta is declared in 2545
to be to reach the Three Turiya states of nine
Categories, as a climax to the discourse on the
subject in verses 2537 to 25245.
The removal
of Asuddham
leading on to the
attainment of Suddha-Saivism through Tantra-yoga
forms the subject matter of section 33 (2546
to 2577).
Panchakshara,
Denial
of the value
of Mukti
2565),
and
the Void,
the Lakshanatrayam
to 2567).
(2558
folly in men
Upasanta
and
of the opposite
to 2565)
(2562=and
Nadanta
kind
are
(2566
The Mahavakyam, ‘‘Tat-Tvam-Asi’’, provides
guidance to attaining Para-hood (2568 to 2586).
and helps to attain Viswa-Grasam
or Total
Absorption (2587 to 2594). That is the Vaymai,
the Truth
of the Universe
Jnanis’
to
42
ways
(verses
are
2610
(2595
to 2609).
described
in
to
They
2634).
sections
are
39
able
to destroy Karma (2610 to 2612), surrender Desires
(2613 to 2622), be possessed of Bhakti (2623
to 2632),
2634).
and
then
The
14 verses
abide
2635
in
Mukti.
to 2648
(263
(section
to
43)
sum up the whole process of Living, Knowing,
attaining Moksha, etc., as a Divine Experimentation.
X TANTRA
NINE
The mahin purpose of Tantra nine (2649-3045)
seems to be to present a picture of the Divine
Vision which is the ultimate aim of seeking Moksha.
It is demonstrated
in variouys ways.
Guru,
Monastery (the abode of the. Lord), Jnana Guru
(the
Knowledge
Form
of
the
Lord),
Divine
Sukshma,
Light
(Jyoti),
(Inarticulate),
Sthula
the
men’s
all performed
the
Adbudha
(Wonder),
of Akasa,
(which
is Space
within
and
in the
Cosmos)
(2722
heart,
outside
to 2812).
The
Darshan
thus
revealed
to
leads to his attaining Jnanodayam
(2813
(2825
to
to
2824),
2834),
of World
Manifestness).
(2487
is some more
in a
which
(Niyati
of Siva Darshan
in verses
confers
Nirvana
the gift of
(2864 and
a word borrowed from Buddhism,
sense
There,
accretions
Fate
and it also confers Knowledge
(Manifestion) (2856 to 2863).
2865). Nirvana.is
all
of Jnana)
It destroys
Such a Siva Darshan
Liberation,
termed Karma
source.
(Dawn
to 2863).
2853. to 2856,
of Siva Svarupa
used
devotee
to the Bliss of Sat-Chit-Ananda
and to:Svarupa Udayam (Dawn
or Karma)
There
the
different
it is the
that
is Sunya
the
complete
conceal
(not
fom
the
original
shedding
Ultimate
complete
vacuity
of
Truth
but
an
inexpressible and inexplicable state) whereas in
Tamil Saiva Siddhanta and Vedanta, it is a synonym
for
Moksha
which
does
not.
possess
the
non-substantial character of Sunyata.
In
Section
17
reverts
to the
style of poetry
(2866
to
2935),
Tirumular
peculiar
to Tamil
Siddhars,
whose
nearest,
though
very
faint,
counter-part can be traced only in the Sandha
Bhasha of Bengali Baul bards. The Tamil Siddhars
are a peculiar brand of wandering ascetics generally
atheistic in their attitude though most of them
view Siva as their Gum or Natha. They go about
living on
alms
and
singing deeply
esoteric
songs
which superficially attacked material values in
language which
often seemed
vulgar or even
obscene, but were in reality deeply mystic. They
practise a very highly systematised science of
medicine,
called
Siddha
medicine,
whose
constituents were herbal, though intermixed with
mercury,
gold,
iron
and
other
metals
in
some
In Sections
2981), the
18,
text
19 and
20
(verses
2936
reverts to the glorification
cases.
to
of Samadhi
and
mystic
realization.
Pranava
(Articulate),
Ati-Sukshma
of the Darshan.
kinds.
of many
stage
and
Hall,
on
Samadhi (the Lord in Tantric Yoga state of Mantra
form).
in the S-syllabled
and in the Dancing
They are the Sivananda (Siva Bliss), the Sundarca
(Beauty), the Golden Tillai performed in the Golden
but
is the sign of evil and
manifestations
(2649 to 2721)
Posture are the various aspects
of the Lord are
The Dances
Section 30, (verses 2512 to 2516) emphasizes
the importance of Tapas (in silence) for attaining
Siva-hood. This is Tantra whose importance under
the symbolism of 8-petalled Lotus is further dwelt
Sound
(Super
The
work
of
religious
and
22
(2982
euds
passion
to
in
a
note
of
grand
over
Siva
in
Sections
3045)
and
verse
3047.
paean
2]
‘TIRUMANTIRAM
A Tamil
scriptural
Classic
TIRUMANTIRAM
PROLOGUE
The Prologue commences with an invocation to
Ganesa in the traditional manner. Ganesa, the Elder
Son of Siva, is the Elephant-Faced God, who
removes by His grace all obstacles that may arise
in the course of any undertaking. Among the Gods
of the Hindu pantheon He is always worshipped
first.
Then the work proper starts with a ‘‘Prayer to
God,”’ or “‘In the Praise of God’’ in 50 mantras
(verses).
Here
the author,
at length
on
the attributes
Saint
Tirumular,
dwells
of God.
““God is One.’’ That is Tirumular’s first and
foremost message. ““Yet is He two—the static and
the kinetic aspects of the One Being. The static
aspect is Sivam; the kinetic aspect is His sweet
Grace, His love for all creation, the Sakti. The One
God is three too, when He pervades Brahma in the
act of creation,
Vishnu
in the act of preservation
and Rudra in the act of dissolution. He conquered
the five senses. He filled the six faiths. He pervaded
the seven Worlds; permeated the eight cardinal
directions. Yet He remained unchanged, cognising
all and being everywhere. Such a God I worship
and you too do so.’”’ Thus exclaims Tirumular in
these SO mantras that are soul-stirring. It is both
devout prayer and a distillate of pure philosephy
at once.
:
All schools
of the Hindu
faith believe
in the
revelation of the four Vedas — Rk, Yajus, Sama
and Atharvana. And so does the Saiva Siddhanta
school of Agamic philosophy which Tirumular
expounds in the Jirumantiram of 3,000 verses
categorized into nine Tantras. God is enshrined in
the Vedas; and there is no Dharma, barring what
the Vedas prescribe; and Siddhanta’s pure path is
the end of Vedanta.
Equally. revealed by God are the Agamas..
Siva/Sakti expounded them to 66 saints who sought
Him. The Agamas thus expounded are countless in
number, and are couched in the 18 languages known,
to pandits. Of these, nine Agamas, revealed in
Sanskrit and Tamil at once, are the primal ones.
They were handed down from Siva to Sakti, from
Sakti
to Sadasiva,
Brahma
Mahesvara,
Rudra,
Vishnu
and
in that order. These nine primal Agamas:
are: Karana, Kamika, Veeram, Chintam, Vadulam,
Vyamalam, Kalottaram, Subhram and Makutam.
In this Agamic tradition, Nandi Supreme
as the head of the Guru
siands
lineage. He had for his
direct disciples the four sages—Sanaka,
Sanantana,
Sanatana and Sanatkumara—ail bearing the: title of
Nandi.. Besides them were Sivayoga Muni, Patanjali,
Vyaghrapada and Tirumular himseif. All these eight
were. the spiritual leaders of one of the initial
Agamic schools and were known as Nathas. Of
them,
the
first
four
Nathas
received
the
Lord’s
special Grace and were commanded by Him to
disperse themselves in the four directions, and carry
the message of the Agamas. Once at their appointed.
destinations they practised intense Yoga in the Agamic
way—through
sun
and rain, hail and
storm—and in time ascended to celestial status.
Of the latter four, Tirumular, the author of this
seven
disciples:
‘inspired work,
in turt had
Malangan,
Indiran,
Soman,
Brahman,
Rudran,
Kalangi and Kanjamalayan. Often .in this work, he
addresses one or another of these disciples to
convey
certain messages.
Tirumular,
after
having
thus
received
the
precepts of Sivagama from the Lord, reached Thillai
(Chidambaram) and witnessed the Lord’s Cosinic
Dance. There he stayed on at the Feet of the Lord
for an indefinite length of time {poetically for 10
million years) in devotional contemplation
of
Siva/Sakti (Bhuvaneswari). It was there that he
realised that he was blessed with this particular life,
“body and longevity to fulfil a special mission—the
rendering of the Agamic truths in Tamil, so that
many more pedple of the world may imbibe some
of what he had come to know through the truths
of the Agamas including the categories of IJneya
(known)
Jnana
(knowledge),
Jnata
(knower)};
of
Maya and Mamaya (pure and impure); the primal
sound potential of Nada and its manifestations; of
Bindu—the -primal point of light/energy that is
beyond words—and of Siva, who is above them all.
Having thus composed the Tirumantiram (originally
titled Mantra Mala—Garland
of Mantras),
he
travelled through space back to Kailas, sought the
Primal
One
and = attained
the
Sadasiva
(form/formless)
state
realising
divine
Jnana
and
grace. And so he remained immortal and eternally
youthful. His work too remains immortal and
eternaliy fresh, condensing the entirety of Agamic
wisdom in these Nine Tantras.
His seven disciples each established their own
monastery to teach and propagate the Agamic truths
z
TIRUMANTIRAM
contained in the Tirumantiram. Of these, in the line
of Kalanga, came Aghora, Maligai Deva, Nadanta,
Paramananda and Bhoga Deva—all fully realised
souls
in
the
Agamic
doctrines
as
taught
by
Tirumular.
Three-Eyed Sadasiva. Neither man nor celestialsexist but with the Grace of the Supreme Being, Siva.
To consider any other being as supreme is to run
after beings mortal. And that One Supreme Being
is formless, form/formless
and formed;
Jiva and
in ail bodies.
as the Self-God
Finaily, the Prologue returns to the question of
the nature
of the God-head
with which
it
commenced. What is the order of precedence among
NOTES
the three
(Skt.Mantra),
Gods,
Brahma
the Creator,
Vishnu
the
Preserver and Rudra the Destroyer? Considering
limitless youth, finality, survival at the end, and time
duration, Rudra is the most qualified candidate. But
his devotees invest Brahma and Vishnu too with
infinite greatness. In fact, all the three Gods are
One from the point of continuity. It is the ignorant
world which invests superiority on the one or the
other.’ God is beyond all Karmas (actions). He is
the seed of all creation. They who contend, ‘‘This
the God’’, “That the God”’ are of muddled thinking.
Siva is the formless Primal Being; then are three
Saktis: Ichcha, Kriya and Jnana. From them evolve
the five Gods: Brahma; Vishnu, Rudra, Sadasiva and
Maheswara. Nada and Bindu are also evolutes of
the Primal Being. All these are but the different
names of Siva, the One Being Original. Thus
considered,
is a distinct
neither Brahma
God;
nor Vishnu,
they are but
nor Rudra
aspects
of the
*Tiru’
in
Tamil
means
holy. .The
is used
in two
senses:
pulsating as
word,
general and
‘mantiram’
special. In
the general sense, it conveys the meaning of devotional prayer
composed of special words, é€.g. Vedic hymns. In the special
sense a Mantra is that which is composed of certain letters
arranged in a definite sequence of sounds of which the letters
are the representative signs. In this usage a Mantra may, or
may not, convey its meaning on its face. Bija or seed Mantras
such as aim, klim, and hrim have no meaning according to
the ordinary use of language.
Tirumular
uses
the
worc,
Mantra,
in both
senses.
The
title he gave his book originally was ‘‘Mantra Mala’’ or
“Garland of Mantras."’ Here it conveys the sense of being
a volume of hymns. Later, in subsequent Tantras, he
elaborately speaks of specific Mantras for specific deities and
special rituals, and expounds in full the meaning of the primal
Mantra,
Aum,
and
mantra—Namasivaya—explaining
different contexts.
the
five-lettered
the ways
Siva
of intoning
it in
Literally, Mantra is composed of two syllables: ‘man’
mind, and ‘tra’, protects—that is, Mantra protects when
4
contemplated
upon. °
"
Mprwuastr
INVOCATION
LGB
FIFSSMERT
wntencsr
OF VINAYAKA
ipssscnon
Who is the darling child of Nandi
And who is wisdom pure and overflowing.
Qepaer Qarb9amm
GCungytd eum ener
f5H wacigener Ehro1rs-+ QarupsPono#cs
YsAUoO
oaisgsy. CGurogiAer GpGar.
Adoration
to
Holy
Feet
Consciousness
The Feet of His’ whose
arms
Whose
face
Whose
single
the
tusk
rivals
the
This verse
part of the
enshrined
are
has the Elephant’s
in
my
five,
majesty,
crescent
moon,
SLY
IN PRAISE
esrpncuer
srGer
Horpeorcr
Q)rcmtccr
eperHeaicr
Aucpersr
ani
earners
sro
One
The
One
is He,
In Three
He
the
sre1g0 6S)
stood,
The
Five He
The
And
Seven Worlds
so remains.
Ost_Gr.
1
is Many
Two
His
sweet
Grace,
in all the
Four
witnessed,
conquered,
manifests
the
Eight
ATHSESI
OF GOD
are many:
a) Primal Sakti evolves into three subsidiary Szkiis: Ichcha
(desire), Jnana (knowledge), and Kriya (action).
5) The
Five—
a) The
b) The
five senses.
‘five
acts:
he,
she
entire creation
and
represented
creation,
preservation,
°,
by the three genucit
it.
e) The three theological categories Pati, pasu and pusum.
LApdyd
Kriya,
dissolution,
realization:
(syllable),
bhuvanam
padam
kalai (light),
(world).
c) The six adharas or plexuses (chakras): i) muladhara,
ii) svadhishthana, iii) manipuraka, iv) anahata, v) visuddhi,
vi) ajna.
7) The Seven—
a) Seven
Worlds:
Maharloka, Tapoloka,
elaborate and esoteric
the
or Mal (of preservation), and Siva or Rudra (of dissoiutis
c) The three primal gunas: Rajas, Tamas, and Sattva
d) The
Four—
(sound), ezhuthu (letter), mantram
tattvam (principles of matter), and
1. The One—The Uncreated Etemal Being—Sivam.
2. The Two—Siva/Sakti.
Sakti is the dynamic aspect
of static Sivam. She confers grace on the Jivas.
3. The Three—Triads
where he recounts the life of Saint Tirumular,
obfuscation, and liberation.
6) The Six—
a) The six schools of philosophy.
b) The six Adhvas or steps to final
the Six He filled,
pervades,
Periyapuranam,
a) The four Vedas: Rk, Yajus, Sama, Atharvana.
b) The four steps to God-realization: Charya and
Yoga and Jnana.
ahs sZorer GupibUTs
sreyeaith
docs not appear to have been an integral
original work by Tirumular. Sckkizhar in his
says’ the Tirumantiram
commences
with the mantram,
“Onravan Tane,’’ which follows the Vinayaka invocation,
and forms the first verse in the work. The ‘“‘Invocation
to Vinayaka’’ therefore appears to be, a later addition
by some one who thought no work can conventionally
commence
without
first
paying
obeisance’
to
the
Elephant-Faced God.
4) The
Q)crergG@ar
pKremgoarp
Hriy
Vishnu,
“Introduction
Bhuloka,
Bhuvarloka,
Svarloka,
Satyaloka, and Sivaloka.
For an
account of the lokas (worlds), see
Bhagavata,
Vayu
to
Sastra’’
Tantra
(Ganesh & Co., Madras)
seventh
8) The
Eight—pervasiveness
sun,
chakra—sahasrara
moon
other
by Sir
Puranas.
John
Q.V.
Woodroffe
pp.25. ff.
b) The
air, sky,
and
and
located
through
in the cranium.
earth,
water,
fire,
Jiva.
undo
SPECIAL INTRODUCTION
Gurpheoss Dorel
wergyb yo8Mgsecr
SID DoHsFs GEV
wrlgieG PrSoor
Coopers EOS
DanssQarG Cassounc
ADDNMSS Stews
spor
GpGer. ~ 2
Defies Death
The Holy One who all life sustains,
gsahler
mrensr
2. v1i190) Gsaiire cr
BSaQerer
GoSH@
ussHer
ysoper
onitahwurs
gorhuncr
gISeacr
Immortal
BrOemrpyitd
utwenorrs,
GurpiA@sui:
Gods
GouGor.
3
Adore
Lord of Her, Beloved of all the world,
He who spurned Yama, the Souther Quarter’s
He who stands
The Pure One,
King
Of Him TI sing, He glory and praise.
Whom, even they, that daily stand beside, know
not,
Him I seek, praise, and on Him I meditate.
Yama is the god of death. When that god came to
seize_ Siva’s devotee Markandeya on the’ appointed day,
Siva spurned the Death-God. The implication is that neither
Siva nor his devotees are subject to the process of death.
They are immortal and eternal.
the same to all,
whom immortal gods
adore,
The word ‘'séacw'* literally means the ‘‘naked,”’ unclothed
one (from Sanskrit nagna). Both the Jain Arhat, and Siva
are usually described thus.
:
TIRUMANTIRAM
28g soiQuiiaw gigs NSengsu
ys8uLs Asatpmens GuTsel tmomeanei
uUsALS gidQr qubusshis Css
Ds9S CsQeaer SAQHNer GyGar.
4
it stands for the primeval evoiution of the Universe from the
One, as well as for the Energy (Sakti) thus released. .Jt is
not only the One, all pervasive Power, but also the individual
separate
Truth
of Spaces
Vast,
that
constitute
the
essence
of Life,
whose
to as a thousand petalled LOTUS. There are cther concepts
also which are symbolized by the LOTUS.
Dispeis Gloom
The
items
location in the human body is deemed to be the heartchakra.
The Brahma- randra of the cranium is also often referred
Seed
of the Universe
orb,
Co-eval
three
=
These
are
the
three
I namety,
Brahma,
the creator, Vishnu, the protector, and Rudra, the destroyer,
‘respectively.
Our Haven of Refuge, He bade me seek and find,
Him [ praised by night and day,
And praising thus, gloom-dispelled,
I held firm in this world of strifes.
Bulctyrd Ooudiwier yor Sans scereahwos
Ailayid FEE HoT) aur#iQ)evenc
“semt.3s ojsems''may also refer to the “Hiranya Garhha™
and Agni described as “‘retas’’ descending from the antariksa
Cavlagid HdOEHT BMUGHY
CTLUTEGS
srideb pvect smpson GuirGer.
8
Kinder Than Mother
in the RgVeda.
AaS“aniQ«ré GRAS CouaIL Q)vanw
WMaMerU
iri uvniHwIGe raged Y)cdeev
youar spsongy QurckOcarci Dorey
Sucré soL_wpn.g gsrmuneng wrGer.
Hotter is He than fire, cooler than water;
And yet none knows of His Grace abounding;
Far away, yet very close to the good,
Kinder than the mother is He, of the flowing matted
5
locks.
Siva Is Nonpareil
Search
where
None
here below
ye will,.there’s
no
to equal Him
God
like Siva,
in glory;
Lotus-like, He, of gleaming matted locks,
Fiery i splendour, ‘beyond
diaicmen oyflu 27Gb
quccaDhs Qed
the worlds,
apart.
Ali Worship
E)cenc
;
mG ppoutd Boden
Him,
there
be Celestials
Nandi,
His
matted
Him
locks
fall
back
and
His name,
My Lord is He, ever by me worshipt;
But none there be whom He worships.
none,
Without Him, penance is not,
Without Him, naught the Three accomplish,
Without Him, 1 know not how to.enter the City’s
Gate.
City’s Gate
Gold-bewrought,
9
gleam
Omni-Compeient
Without
—
Seemed Osmpru® aunfidverso s1Gor.
gpaugred au@grci Pedvenc
saiyG wid) GuGer.
6
Kura
gue)
Gurnee YAGALL Ounisen Qwesreste’.
Veroany Inws Qossucr Curse
STHHETTN QEMPLIUGL cbQenpwopHmaict
- liberation.
(arenes Quads unuysran apautée apgssoussr
serous urQurcigns Qadeons sonowacit
gemonuts irsrelled cicigg) Lomvse_oret
QursrenmQunis uUTASID Curses snGer.
7
Divine Father
Primal First is He, older than the Co-eval Three
But the Lord is He peerless, unequalled;
Cail Him ‘‘Father,’’ and Father He to thee
Inside you He flames in the Lotus of Golden Hue.
The Lotus is a very important and very frequently adgpted
symbol in Hindu ahd Buddhisi literature. Amongst other things
Siva is also frequently referred to as Nandi by Tirumular
Nandi is a synonym for Sadasiva - the formAformless aspect
of Siva. Nandi literally means the Bull of Siva.
giGer QGbas srmAdes canlipngs
grGor sQbanA Graig Duaas 5
snGer nenpQum) asugy UTWDoGs
snGer stains seme anGL.
10
Omnium Gatherum
Holding the worlds apart, as the Heavens high He *
spreads;
Himself the scorching Fire, Sun and Moon,
Himseif the Mother that sends down the rains
Himself the mountains
strong
and
oceans
sugy yorybend a2Aaw CareQea
Qugyd QugGEOswdiand wTg\I QioTEt Paden
(pug (puddles gqoy.eyog prmiCs
Quagyth waypyphp CurpeD srCex.
lu
cold.
IN PRAISE
Effort
And
OF GOD
Blossoms
Fruit
As
All
Near and far I look; but around the Being First,
No other God, I see, mightier than He;
Himself the effort, and Himself, too, effort’s end;
Himself the rains, Himself the clouds rain-laden,
The Nandi-named.
He is Brahma, He is Hara and is seated in every
heart,
He blossoms as Divine Effulgence which knows no
contraction
And he is the Order Eternal.
FRIIS VIGIHH SFO HHAoyLd
atoroma) Gsaunt Q)mobST cremtiueut
CTE!
CUTTS EHD CUTS cuTTEEHL
ACTIV Qaucterer ow) .conrseGar.
Hara-Rudra
Beyond
Garg Gorau DancieMs GYOFenr
Lrg] GoTaIw sursyjsod uTEcnesn
12
wig Gwra? M3wIGS Coouge
Garg! GoTaNs Goortbuued outGg.
Comprehension
Humans and celestials go after gods who pass away
They do not realize that He of the fore-head eye
is the Supreme,
One-pointed in His concern for His devotees.
banrcrons sree CGorepsea Gaouraor
Torso Harcr HloncrsR curt rFFei os
MaAroInsSTSSAIOHST GVH
STMevensv
Ssercmiers OsmgGH stogiblot mrGer.
who
spanned
the
earth
and
13
Brahma
Lotus-seated one,
And others of the gods fathomed Him not;
There be none to measure Him that measured
Heav’ns
the
the
Him
who
is with
Him
the Devas
Everything
matted
the
and
for anything
On Gods
locks
fragrant
Divine
Mother,
with
Konrai
the celestials,
they require.
STL QoQ
svpg OsrHsGayiio
Bw SSSIM WEG syoueursp).
Csem subO5IG CGoaiDstton OlnoxrcaflaystD
Feo 2Mys OaGiovane srGon.
17
Love Profound
the
Transcending He stands, bestowing everything with
a glance.
Mal
Him of
flowers,
Adore
Immeasurable
Mai
Confers
16
The body and soul may intermingle,
But the soul’s effulgence predominates,
God infils the whole universe,
But His love for us stands supreme.
HIuUD Weg) sions Caupsenca
- Vishnu.
DAUD Deus Heoonsa GaréA
SLPS MoT MTGTSLO Oidiow GNF)
SL HFM
MICHTL_C CUGsT
eT LOGTLD LOTWIGST
LHF MET MTG AUT SLI MLD Ess
SL Aghlor OToIsTHE soorOmor mrGesr.
Transcends
ASUD wrsNs STFS STEHT
QgiuD DanerOcretm ahQUG wirGer.
.
14
All
Transcended
Transcended
He Brahma on the lotus-seat,
Mayan, the ocean-hued,
Transcended
He,
Transcended
He
Isan, who transcends all,
space infinite, witnessing all.
Mayan- Vishnu
Tsan-Rudra
In all these cases, ‘Siva is considered as different from and
superior to Hara, Isan, MaheSvara, etc., names otherwise
applied to Siva, for the ultimate God-head, Siva, transcends
all His own manifestations.
BAW WTA carla guts
CaBy wriaIAs snT5DGS sre OG
Gary urliéaGa! araGgnt sorenwuysT
5By orwASs wnHor mrGar.
15
TH
18
Munificent
Seeing the devout penance of the King of Alagai,
The Supreme Lord made him the lord,
Bestowed on him riches galore, and
Commanded him to abide there and reign.
Alagai King: Kubera,
the god of wealth and sovereign of the
land of Alagapuri.
“Qsiuf gor supQumyped aap
(Yygiu® Oawiscust epso) curciest
MIgHUS Devigscuct Gholssourd CGorsH
AHUD wrs sGAeHr marGou.
19
Created Universe
All the fragrant
seven
worlds
are His,
But He chooses to remain in the cremation ground,
If we do sincere penance,
He is sure to abide in our
hearts.
TIRUMANTIRAM
1bWytimumyed gperGar uaL_ss
T aoamyd sanQcmP wri.
CGurppeass
Hh (IPSKUPLD FET O Geum!
OTS GAIN waoug s1Gar.
20
In Mount Kailas
Firm
If we pursue the path that leads to the Abode,
Of Him who of yore created birth and death,
‘We shall find Him in the holy hill of Kailas
Resonant with thunders and fragrant with flowers.
5 QugeiQanciate& Lemoowet ouresautt
“esront pad Sulegu QGQunsas
tm& setgy sop Gorgsay
%Gsnencn year zatgy wrGw.
;
Comes
= 21
‘who killed the trumpeting wild clephant.
ae
Reference is to the destruction of Gaja Mukhasura—the
_ elephant- faced monster who chalienged Siva’s supremacy.
_ This is one of the eight heroic deeds of Siva referred to later
Es
:
‘Tantra Two.
|i wongBeissryphsitp aaa ooirt_Git
%
oN, 5
—
* oie Oershadsnca Poncsé evi
D HeomlaveH ercinst Qanpoucir
DanpdaPer prtusath Cus fer prGon.
knows. yet allour thoughts but we do noi think
c¢ bewho groan,‘*God is not favourable to me;””
, sure, God seeks those who seck their souls
astahlé Denne
cungest
23
Infinite Grace
dg
ay
Ye is not
1 of the Heavenly Beings all,
a!
Pee
anc
abe
Deathless is He, who never deserts those who come
to Him,
Granier
of Joys entire
To
Him
kneel,
and, kneeling,
Naught
becomes
Maya,
shall
find
the bond- immemorial.
Attain Grace
Adore the Lord, who in unbroken continuity stooa,
The Lord who protecting over all earth expanded,
Transcending all He stood; on the lotus of the heart,
In smiling glory He
sat; Holy be His feet!
659 TAMESSES STAD oncer pss
SESS FET BGMENS CoQuetrmny
BEAoow Greapld ccs:
The
GuewrTt Qenpueut BiUpSod
ib Lagi NGA
prGor,
Birthless is He, of plated locks, and of compassion
vast,
UDiwWsour
YEQuU sqorCor YS HZIMCH mIGor.
27
He Enters Into You
BASE BBupsie wenca
Deer
In Minds Firm
itusions Vanish
22
Seek Him, He Seeks You
}
‘This Lord of Maya-world that has its rise in the
;
24
Osm_rggiher orang Osrapber Osrapsre:
uLnggiier oneruh ungs (pHmie
SL pgiglea prstswW eobwer GuGaw
2L59G5 sro yssrosu wrGw.
26
ia
*
Foren.
Sing His praise, sing of His Holy Feet!
‘Pour all your treasures at Siva’s Sacred Feet!
And they who shake off the clouded eye and
disturbed mind,
With them He ever stood, benignantly firm.
one with Him,
The Lord, who is the source of all compassion,
Who rescues Vishnu, Brahma and the celestials from
| And
HY
IML AEH eee Cure orirenest
QouiIe wraiwks Gb Qorrd 31H @HLd
IDUIIGS scrcocrs OsSrapbler Oarap sired
LomendcS) LonwT ONGSSUpLo 9},Gw.
25"
Speeding
Sing His praise and become
HbYSspPs
Gsnnier aormiey Acusty.& Ca@ecvou
bimiu Osan WugHD ApansZoou
mrp dhe onionp woreAsles m1Gar.
sens FoethWs DivineGrace.
Infinite
of Lotus-Face,
rivalling the rose
sunset,
May ours be His Grace Divine!
And
they who
Into their Heart
thus Nandi
daily beseech,
He walks in and abides.
QermaApor prererig wrApen mTepstb
Dea iaAPNer onemIcnuper cinAhes mrgyid
LermADG: nica InuUD BTZST
acarmaApe: priéGs aPSginen wrGww.
28
Your Guide
Beckoning He stood, He, the All-pervading;
Invisible to most but
of
IN PRAISE OF GOD
To those
on High,
who
To
is He
them
STITH
rug
freely give themselves
the
certain,
Guide.
CuHGo cungerit
Oh! who else is kin
to me but You?
Come to me that I may see you
Let me not feel shy to embrace Your feet!
For to the heart of Your servant, pure and true
You ever stood even as the axle-pin.
curahlet MoMIpsGL wenpGune Q)onmoiayy5
Sioher nompsGuasred crag) Surge our
Amar MompsgG wg Gunderot HEAeow Brome Mempuiug Ehren sGHGu.
30
Yearn For Him
many
they
to Him?
Bhavisyothara,
Linga Purana
Varaha,
31
He
be!
The
Lord
who
And
the
seven
None
do know
May we
LDU
and
of ours
Juss
His nature
sing His Grace
true,
ouTUg) LIGHTLY. a{oveLb
MAU DewiOsreitg) Guowndcao 2 cagmt
SIBus CersBIG Derdrocicd com@b
33
WAMet Os ehAacr unOAca mrGy.
35
Crossed
FAM
A377
9 pHaar
orGw.
Praise And
Divine!
by Sir Jonn Woodroffe
craps) wTEGwb Q)eanseoeats
quunbsar serum
too,
ocean-bound,
the
Purana.
ALIAS custrarense Lary) IpsSeaicnesr
aHunh srilenid gsaiher gsOcoare
Heavenly
all space pervades,
Worlds,
Puranas,
If we tread the path of goodness shown by Him,
And sing His praise and adore Him,
He, the Lord of all ten directions,
Will protect and impel us in the right direction.
Sing Of Him
of Gods,
Vamana
of the Skanda
Lorpmjost 3014. wrt t_sy waGw.
Gsort Yororpib SoreiHens usengswyLd
Coay Voreralh bajo Caonipuys
Sra Oonsrscrcoww Fires) cunMerene
32
uray Dore yGL Uuntgy wrGw.
Lord
Sastra’’
Path
Well
and
Gurpgier Gurpis yap ysppSiuy.
Guiles GALS GSHonE cri_Oin@®
The HeaVen is He, truest gold is He! Well He be!
Sweetest song’s inmost rapture is He!
Him my love besought, from heart’s central core.
The
Kurma.
to Tantra
,
Seek Him In Love
sky is He!
34
Thousand
and the “*Kasikhanda™
AOI
the
at heart.
Like the fragrance of the musk the musk-deer
constant emits,
Is the True Path which the Lord. to Celestials
imparts.
Sitting or moving, I chant the rich essence of His
Name,
His thousand Names that are like spark divine.
WGTCHES STIGPSGW AUMNTas FICAPS
GD
MTT
ES FSTMPSEGLW CusSsSSrToIQagew
is He,
droop
Chant His Names
V. “Introduction
pp.ii, and iin.
Earth
but
AMES Klooner ouNT wiriocupd
Gurbgib Q@pgILb Ysapher GyGar.
But like a calf lowing for its mother
I cry for Nandi for the sake of knowledge.
The
can
‘Thousand’ implies numerous, The 69th chapter of the Siva
Purana, and the 7th chapter of Anusasana-Parvan of the
Mahabharata gives 1008 names. Also see the Agni, Padma,
ask.
Litoas Horehons uma mresGe
somoras Coble sr5os Gs5Gar.
.
STDS) SOU Houle FHSWGuTV
Gapser Qs
aGehu OnuwsOGa0
Axle-Pin
doubting,
Him
Many the ‘gods this hoary world adores,
Many the rituals; many the songs they sing;
But knowing not the One Truth, of Wisdom bereft
Unillumined,
Brow pled Goce ctioncr BTEISUp NEOETOTS
Gsros hed ors GoIssy writers
Sromw om) surbgiplet mrGor.
29
Thus,
Adore
to the Lord
immutable
As the Heavens draw the rains;
Even so will my Lord draw me
Tf
transcends;
Father,
Nandi,
36
Be Biessed
the
unsurfeiting
sweet,
Bounteous One, Unequalled, First of Time!
Praise Him ever; and even as you praise,
So thine reward will also be.
Brayibier Cngsgiucr prO_orpib FAaws
SraQibher ores ype srQoar&G Croosucit
anohihe: prin Curd2te 2 craps
geilaper priCs 2 IiésHeum amGp.
37
nectar
8
TIRUMANTIRAM
Throbs
Within
The reference is to the story of Siva devouring poison. Once
upon a time the devas (celestials) and asuras (demons) made
a joint effort to chum the ‘milky ocean’ to produce the elixir
of life. They used the Mandara mountain for the churning.
Daily I kneel and chant Nandi’s holy Name;
Envisioned, He stands, the Fire-hued One,
Fiaming like the moon in sky; into me He comes,
And throbs and breathes through my mortal flesh.
VsHQnmP
BsDQnmP
UsH0nmp
UsDQnmP
GuctQuA wrest wirencsrts
Guest ame curteneaci
Gucrstiscr GuTBED sSoenosL
GucrOuG mung sacr wrGorr.
Greatness
rod and the formidable giant serpent Vasuki for the cord.
When
they churned hatd, Wasuki unable to bear the
strain vomited poison. The poison spread over the entire
atmosphere and threatened to kill all life. Siva in His mercy
swallowed
the poison and saved
creation
from
total
destruction. His consort Parvati, afraid the poison might
endanger Her beloved, held His throat tight- and there the
38
poison
Unceasing
I will not cease to speak of Him, the Great, the
Rare,
I will not cease to prate of Him, the Form Unborn,
I will not cease
to talk of Nandi,
remains
ever,
earning
Him
the
appellation
the Mighty,
event, known as Samudra:Manthan,is
is unparalleled.
that divine compassion
Gunwgct scrments ysipourt Qugaugi
prus carerupy Caiiss) CupoG
LDTUSES GPSS CuToucdav gr&\oy 1b
I will never cease, for pure and great am I then!
42
Gawer GoreisG CusOgnergys ston.
aunpPssae oriners gistepg) GanBoows
Bigsac auGs Danaréhcrpn CZaincr
aSBupb 1bOuUG Wnexeras PoomehFliyrd
Bssaqed ror agerOup wnGw.
39
Grants All
To Those who
umimpeded
Even
Adore And Attain Grace
He, the Divine
heart
if one
seek Him,
is able
the Lord’s
to orbit
the
grace
flows
world,
He cannot achieve anything without the grace of
Light, shining bright in devotee’s
.
He, the pure One,
“‘Blue
Throated.’” The symbolism and significance of this legendary
The Lord,
the consort
of the Mother
of shoulders
reed-shaped.
sporting therein
Him shall we praise, Him call, ‘‘Our
And, thus adoring, His Grace attain.
omy
Lord’’,
Qerved) 27H) SpSl
ugomyg pry. Gu Lire Bre@HLd
ogorn. Oewism Dargmaad anieG
Agony. Oewgy Heomsgislot mrGor.
GMDISMLG Zeon Gongs prOwd
Poypssr DabOunceicr Cr@oral geGid
Mangere Dewwrgs unppssued onrsgqu
yn ey Oebeurct YG SGP m1Gon.
40
43
Eternal Grace
in The Heart Of The Pure
To them that speak of Hara’s Holy Feet and weep,
To them that daily muse at the Great One’s mighty
feet
Humbied and meek, seek thou the Feet of the Lord,
To them that, in deep devotion fixed, wait to serve,
To them
Who equals the rays of purest gold serene;
Praise Him with songs of the humble heart
And unpenurious tongue;
Into such He enters, the all-fashioning Lord.
Pages seas Csant Ggneneas
yore Osis VaeAar. Curppad onraGs
saiGQsls anggi sd uragyd 90s
QagOswgs wreiGured QesriGHer m1Gea.
In Depths Of Devotee’s
comes
the Eternal’s’ all-filling Grace.
GunpPeres unitsjio giych gor Hig
Gunpperor Lint ye TTLoA 565-919.
GurppPeret unto sryeh Zoit~9/19CuriMerct soryst QunSucnugs GsGor.
Shines
In Love
“Glory to the Holy Feet,’’ the Devas chant,
““Glory to the Holy Feet,’’ the. Asuras hymn,
*‘Glory to the Holy Feet,’’ the humans, too echo,
Thus I gloried Him, and in my love He shone.
4l
Heart
To them He comes, who, in heari’s deep confines
Treasure
The
His Name,
Lord
hatred
who
consumed
the deadly
poison
born,
He the Consort of Her of the gleaming brow,
He comes
like a deer to its fold.
44
of
AMDUP sdvHs Gum 2.vsEld
MH ay Qari AGgssupb Q)ovaew
gSaf Pssgie Geno ongd
UBanip sm
Ow usw
enw.
45
IN PRAISE
Divine
Except
according
survives
not,
Except
according
Path
LIDUTT AGH
to the Law,
this sea-girt
to the Law,
happiness
world
does
not
follow,
Nothing can work against the Law,
If we adore Him, the light effulgent
He will: guide us on the Path to liberation like the
sun.
Apacs
song
DESY. wri@smp
(PHAcucm srrupgsod curuig Cosereimy
UBD cucwrssn cirerid wesrtd.yG srGou.
In ‘Heart’s
“You
Thus,
He
46
Primary
Hue,
the
being,
my
heart’s
my
Loaner
A GjsSourt wnrgsourt geist
the
centre
Beacmunis urshvone herQcrus s1Goar.
Infinite
held.
The Lord of -gods.. whom the pious adore,
To Him f bend my knees and His Grace invoke,
The Lord, Our Father, blessing us of earth,
The Lamp that flickers not, Him I seek.
‘Pasu—soul; Pasa—bondage. Pasu-pasa is the eternal bondage
that is inherent _in the soul. Pati, the Lord, alone sunders
this bondage, and then pasu becomes one with Pati. Pati,
pasu and pasa are denoted as three eternal categories in Saiva
Siddhanta philosophical, literature. Pasu literally means cow;
. Pati means cowherd, and pasa, the lead string that binds.
47
Bliss Denied
adore
Him in themselves
in their hearts,
equal great
they will love
Him,
Those who do not think Him do not get happiness,
GOaer Ope Aer. meauiuchr Mgreirsrestg
uI@suer UstLeT sR Lesh Baber
DIGeucst 19 Loom) onexerepy)
BIGeacr wrofler mioug s1Gar.
50
Seeking Is All
Even as the kite sitting on a palm tree does not
enjoy the palm
HWW
(PU.WTS
fruit.
I'll adore Him Pll keep Him in my heart;
I'll sing His Name and dance with gift of flowers,
Singing and dancing seek the Lord;
LIDS swoon ApreEnest
esr HE) (psSvainon (petals
This
2
Gausseng aL s9bQ daw GassSor
955 SSID sive 2.orgrss
WHEAT susrupHp
Caugsseng gHGw ofPQuppmitsGer.
Vedas
Preclaim
51.
Dharma
No Dharma is, barring what the Vedas say;
Its central: core the Vedas proclaim;
And the Wise ones ceased contentious brawls,.
Intoned the lofty strains and Freedom's battle won.
alone
I know,
only too
well
I know.
Case Apeny
GREATNESS
UTESOS MG
Lamp
They who adore the Lord of soul and its limitation,
And released from the bondage,
Are able to cross the ,ocean of samsara
And reach the other shore of it.
Pencrsysr Qassout Cordsgyier Ppt
Umemusr NGS UGSSS) Gurr
and
Unflickering
48
Sea Of Bondage
First,
Entered
They who enshrine
sages,
Contemplating Him
MerEsQacrp CGoalfer CoGer.
Centre
of the Twilight Hue! O! Hara! O! Siva!”
His Holy Feet devotees praise and sing;
of the
Mew
UPduUTSH THOS
UOIUE LTESS) BISCO 2 onai
2 OUE UTES DSTHUSUM VITEGS
BSangue urcué Os ipHs ov 5EDS
SQOIUH UTE SL BOSS corGw.
49
CorPeu Corcremy
AposQeui cso
CF GOD
OF VEDAS
Cagis 2 eas sreybd CuBw armPect
Gag 2 ong srepih Cougs adore.
Cas aang srepid Cuhwit CoucraMsams
Gag
res ange
Ouwodi@Qumr@sr srer_Gov.
52,
Truth Of Maker
Brahma. spoke the Vedas, but Himself is not the
author thereof;
He spoke the Vedas only the great Maker to reveal;
He spoke them for the Holy, sacrifices to perform,
He spoke them, the True One to manifest
10
TIRUMANTIRAM
QGIGG uTberld GassH eieitGer
One
2 GSGor anuesat CGugssgior gus)
The Vedas and the six Vedangas proclaim only Him,
QauGsGG aru Guur Oenedrayss
SGEGH UTeiblerm sesrestsy) Gi.
Moving
In the beauteous Veda,
Few
53
Mood
aptly named
the Eye of vision
bother
about
it,
Others follow many other gods and.
Consider it a privilege and thus waste their time.
the Rik
As the moving mood behind, He stood;
In the thrilling chant of the Vedic priests He stood,
Himself
In Several
Central.
The six divisions of Vedangas or auxiliaries of the Vedas are:
(1)Siksha
(2)Vyakarana,
(6)Jyotisha
Siksha:lays
‘hymns.
down
(3)Chandas
the rules
(4)Nirukta
(5)Kalpa
chanting
of Vedic
of the Vedic
language
for correct
8OOpD urag ASSAS samp
Vyakarana:lays
QuG
Chandas:deals with the cadence and numbers of Vedic hymns.
sD wrw Wgrencx Hlencr 5S!
6GOn5D wrgAcu wtp)
a Owd
Nirukta:gives
54
EGO5N gornrs Gagrpsb ggGw.
Kalpa:lays
Path
Supreme
The Lord is neither cit not acit; He is the path
Supreme,
If we meditate on Him He will bestow on us grace,
This is the only path, Supreme path, says Vedanta.
Vedanta—end of the Vedas — usually refers to the conclusions
of philosophy in the Upanishads.
ADUS wirlicuG wim
the grammar
the interpretation'of
down
Vedic
syllables.
the rules for their performance.
Jyotisha:prescribes the appropriate times for performing Vedic
rites and sacrifices.
UTL_@iwb QOuid UTSGU sosonswit
BUOW Hors garchlules come oagsair
Gar@ alguuni alas oongourt
FLOW
Qi CEHOsor HNavgipnrGp.
56
Vedic Sacrifices
Those who do not participate in The singing and
dancing
Of the women dedicated to the Lord,
And do not perform sacrifices or observe vows,
Go to their destiny and become miserable.
gHenws
ANN WIESE GooTLuNc ourevoncv
Gamais wre enora
eu SLiLypLD
Gupme worse OuGgeEGGer mrGz.
down
55
op Ass Fypiny
THE
AHF
GREATNESS
GCtoosl ShencuGunt uTEg som
19.
ABGWVST 4.GUSSI aperpyon — sd
ASIN
FND QUS
:
Sine
20.
SYIAIGLd
‘
is
7
AGI YWSFHO GUOuUTGs Cars.
Agamas
From
57
The Fifth Face Of Siva
The Lord that consorts with his blue-hued: half
Has the Agamas twenty-five and three;
Bowing low, the six and sixty heard
His Fifth-Face the Agamas expound.
(1)
The
28
Agamas
1. Kamigam
2. Yogajam
3.
4.
$.
6.
7.
&.
9.
Sivithiam
Karanam
Ajitham
Deeptham
Sukshmam
Sahasram
Hamsumam
are:
10.
11.
OF THE
Suprabhedam
Vijayam
12. Niswasam
13. Swayambhuvam
14. Agneyarn
IS. Veeram
16. Rauravam
17. Makutam
18. Vishalam
AGAMAS
Chandra Jnanam
Mukha Bimbam
24.
Santanam
25. Sarvoktam
21. Purotgeetham
26.
Parameswaram
22.
27.
Karanam
Lalitam
23. Siddham
Tradition
28. Vathulam
regarding these 66 sages is not clear.
Fifth Face - Siva has five faces — four facing the four'
directions, and the fifth facing upward. The westward looking
Face is known as Sadyojatam.the eastward as Tatpurusham,
the northward as Vamadevam, the southward as Aghoram,
and the upward as Isanam. The first four faces revealed the
four Vedas and the fifth face, Isanam, revealed the Agamas.
ACTRID HHMID MGCOHCH Aeursord
aera QGqusoser CaryG1 pup
Merostour Feet ONUPLILILD 2 7S Heat
aromeibier mliQurmer gsgiccr wren.
Agamas Innumerable
58
The Sivagamas the Lord by Grace revealed;
In number a billion-million-twenty-eight
IN PRAISE OF GOD
‘In them the Celestials the Lord’s greatness gloried;
Him, I too shall muse and praise.
Liesig.5 groumt UB@erQs cirent_uyos
STL OT FIAM/M SGSSH) aurirercsrs
Let st sma UBGet_
Gx wrent_uytd
ACM (IpsZoresr ANCE Osnguer curGy.
Agamiic
Truths
1]
So in succession unto Himself from
The nine Agamas our Nandi begot.
QUDD ED B5LOe SITCOTE &TLISLD
59
2HDG5M oF gL 2 WHFS curgjortb
Looney aunwcer prgmat Corser
BSOOEH suIg@5 Dercvay wEGGw.
in 18 Languages
Nine Agamas
In eighteen various tongues they speak
The thoughts which Pandits alone know;
The Pandits’ tongues numbering ten and
Are but what the Primal Lord declared.
The Agamas so received are Karanam, kamigam,
eight
HCTTIND HGHMID SFHEHSDEU wires
aNesrencd LTT SEG MNermisl
Ogctresied crupugy Cammygr prudgid
Agamas
Deep
Import
60
in Content
UugerTwI UTUgE &TL_, 2 v&\p
NIcITWs Hougscro6.sTCoarOern srvs
SICH HOMSHT HiFAES FES
2 Ter) Sid gmspblesr m1Gor.
61
The
Infinite
Came
down
The
immortals,
then,
Him
as Nandi
And
adored,
He stood
forth
as the Agamas
entire.
Agamas
the Infinite
Holy Vishnu
Vast,
and
Gpfhy Han AmersHerm a1vssl
anu (pss) upibet Cor“eravd&
SHNOS WHTEGS Sono Qeus star.
ADL
Aiike
in Sanskrit
65
and
Tamil
LmMe
wry
ur Quit GunBerp curgis
sups@aencd au Qened craydQ)u algekr Gud
2omirsgib Hones 2 carggy worGiw.
62.
Key To Mystery
Life
Sadasiva,
Deva to
4,
takes
its birth,
stands
66;
t)
Of Life
preserved
awhile,
And then its departure takes; caught
In that momentary wave of flux, Him we glimpse,
The Lord who in Tamil sweet and northern tongue
Life’s mystery revealed.
to Brahmisa
GG unpibumwb
THE GURU
HIERARCHY
Eight Masters
BED AGMOUDY BISOT GTy14.cH
BEDS Breveut NouGurs wipes
Ler Dsrips USChFO) aNwirspLo1r
rom plou tt ero Gour Gt otro G witGuw.
wb cuntuedh g7rmieiplest
AMPSAGY curpid HHO
Transmitted
From Siva the Infinite to Sakti and
To Maheswara the Joyous, to Rudra
tommAujed Garon
When rain and summer and long drawn dews stay
occuring,
And when they sustain the lakes,
Then did He in Sanskrit and Tamil at once,
Reveal the rich treasure of His compassion to our
Mother Great.
to earth, His Dharma ‘to proclaim,
Alauwnb ugsHoilh 58). 50Floub
een wCastt 26580 Csoar
sore Opbsr siwilovgsnid Quan
Bug, SibermMaEeT GHHOUD mTGer.
Yet if they know not the wisdom He taught;
Like writing on water, the unnumbered fade.
Revealed
Revealed
Siva revealing
Of Agamas
Numberless the Sivagamas composed,
The Lord by His Grace revealed;
The Agamas sublime, the Lord by Grace revealed,
Deep and baffling even to the gods in Heaven;
Seventy billion-millions though they be;
Like .writing on the waters, eluding grasp.
Agamas
63
The Veeram good, the Sindam high and Vadulam,
‘Vyamalam the other, and Kalottaram,
The Subram pure and Makutam to crown.
ACT CIRD AHGFMIV BMGHCHCH Floursw1d
aamcHle) Gary D5TGSA® coruiieyid
ACTIV HODES ADs) wrradsg.cs
Tesarohc) Cariyg.ujid GrGue) ripsGs.
64
What the Lord declared scholars expressed in 18 languages.
crovrosfayth GiGiucd cTUpS5S) (GGL.
Himself,
67
Seekest thou the Masters who Nandi’s grace
received
First the Nandis Four, Sivayoga the Holy next;
TIRUMANTIRAM
12
Patanjali and Vyaghrapada, who in Sabha’s holy
precincts worshipt
;
And including me:to complete the number Eight.
The Four, each in his corner, as Master ruled,
The Four, each his diverse spiritual treasure held
55S sqonGe prscantbd GuiQuHGpmb
BED AGaTGH apoener Brig. Gosnbd
BSD Agoura Dgor@sujid Gri_uycsficd
BED apart
wnchGsGaGor.
HIVUGL wreiOunym Osverd QugQssr
BrOAGS Csagru srsor cantaeGor.
70
Four Nandis-
Each gave to the world whatever they had attained,
And thus, the four Immortals and Masters became.
68
OwmPsSS PPuUrsaGwb Grvarageibd Fes
GIGS DuGew Qornjd Mocinye5-
Eight Nathas
OFEpGaer epearMpref wrGu Csouctr
By Nandi’s grace I, became Nathan,
By Nandi’s grace I, entered into Moolan,
By Nandi’s grace, what can I perform not?
Nandi guiding, I here below remained.
SIPbS DuG@MWeAWSs STL
Lord
Tirumular explains how he got his name and became one of
the eight Nathas.
Transcends
onGar.
What
71
He
Revealed
The Lord who is beyond birth and death,
Inspired me to instruct the three and four,
Yet, the surpassing greatness of Him, of the three
radiant lights,
WES7b Qumy anplipenm omovmmlscs
QiSoen Gennes gnc 2 GsB7er
SERGE STOTHS) SEKF WwGorr
HES TEPUGH crorayp) wrGw.
69
Is never
fully revealed.
TUPHBMET Outward HS Honsuyor
Osipisom Hwunwwscr Oeunh@ercr movr csrod
Osnephsom Licuns Goittsenr. CunGr
AEDw sroveurs sory 51Gor.
72
Seven Disciples
Through instruction imparting
Malangan, Indiran, Soman and Brahman,
Rudran, Kalangi and Kancha malayan,
Come as my disciples in succession.
Nandis
Attain
Celestial
State
“The Heavens in eight directions may rain,
Yet shall you.the Holy rites and pure perform;”’
So spoke He of the cool’ matted locks and’ coral
hue,
And
5.
conferred
on
the steadfast
Four.
DGEewpor avyenpi
HISTORY
OF TIRUMULAR
55D Qorcswy wrergoo CoHOarce
ypSWer 2arGer ysOQuiig) GunpA@eus
55D WHY
His Grace
The surpassing Dance in Holy Sabha;,
Thus I lived and joyed for seven crore Yugas.
Jey. HTOL_myIe
PimsQews strane; Detugip GnGar.
73
In Meekness And Prayer
The Dance of Siva, which symbolises the manifestations of
High on my bowed head Nandi’s sacred Pair of Feet
I bore,
Intoning loud His Name in my heart’s deepest core,
Daily musing on Hara wearing high the crescent
moon,
Thus I ventured the Agamas to compose.
Oates Aoursiwrd crorgyid9L1 GuT@uppi
HUNG HNGW HGIGED saorOupys
piven weihed shimsge sorIor
74
GinIs opCary. YsbQGS Gear.
Witnessed Divine Dance
the Universe
as an activity of Siva, is the most
and unique
characteristic
repeatedly
stressed
Flashed in my mind the mystic name of Sivagama;
Straight I rose to Arul Nandi’s Holy Feet;
These eyes witnessed, enthralled,
by Tirmmular
Saivite
fascinating
religion
in this work.
and is
The
deep
impact it has made on Tamil mind is reflected in every branch
of literature and art, music, painting, bronze casting, sculpture
etc. The bronze castings are especially popular all over the
world. Ananda Coomaraswamy’s superb article on the ‘‘Dance
of Siva’ leaves an indelible impression: about the greatness
of the theme.
Qossas sngosm Caos SoGor
GurGEBu Medan ucuerr uBPwnd
AGISUF Deraows CealS 5. Gwe
uA
_
of Tamil
Soa ubscacr USHuD coatGavr.
15
Lost In Sakti Devotion
Hear
O! Indra,
what
urged
me
fthus to sta
y?
She the Holy One, Divine Daught
€r of austerity of
the Universe,
rich in penance,
IN PRAISE OF GOD
In devotion deep and true, Her I adored
And with ardour unceasing, here I pursued.
Divine
Daughter:
Parvati
{now in Tanjavur
holy monastery
Devi.
FHNAUG SFSU WSSU Cagis
UWgsreoh wnBGs Csofletm srovid
Qsrsch unBGs Csorwenr bu
2gneof) wirgt_Gor 2 corte Garey.
Mystic
Sadasiva,
Tattva,
the
Truths
76
Flashed
Muthamil
and
Vedas
Them I sought not while here I fasted;
I held them not in the heart; but soon my
turned,
mind
And
all
indifference
abandoning,
realised
them.
Lororms GorulHG wineioubs STIeRTLD
forms Gooiuar CaMoup ut@en@
porns wre Ouomip5s Dosa.
5Hor
Ponta
Cuassonss
District of Tamil
Tiruvavaduthurai
Dance
This it was, O Malanga, urged me here to come,
The Veda to expound and the Dance Divine’s deep
Nadu, India, where
Aadheenam
now
NGarig.
QosGser Qomiusd 9hn QisGs:
QGsGsar Qenwowanr g5gILD SSCS
QosGser cret HEH Qoncsruy.s SGpp.
Countless
Years
In Mortal
prisoned
in mortal
&0
Body
import;
These mysteries occult the Lord first unveiled
To Her of the azure hue and jewels bright.
Remained
Gpfhenp wreuner HAs wrenhses
Gugen wnQGerer Mntugis seer aucit
Fo wireTrGla ord Sor Henn
SGoL wreruses CerbBGs G5Gor.
78
Remained immutably fixed, at my Nandi’s holy
beyond
thus
count;
ATMO
79
Fixéd in devotion fast I clung to Him, Parvati’s Half,
Rooted firm to Siva who in Avaduthuraj
In devotion fast sought repose under Siva Bodhi’s
shade,
In devotion fast I chanted
names.
This refers to the legend that Tirumular as he traversed
through space from Kailas and came near Tiruvavaduthurai
7T5
Devas
offer
praise,
Truths In Tamil
If in a former birth one does not do penance,
Who can say what the next birth will be,
Lord,
however,
So that I may
Bodhi- Tree
spell of His countless
where
HST. DTA) ODUCT LICNL
J Foes
Agamic
The
Ger bOGs CsorFla wiimagor umacners
Ceit5DGE CecmFla crm ses Honn
GerpAGE CsorFla CunBuler biped
CsrEBGs CsonFlocr prumact gHGu.
The lyric’
feet
scicionper pTss sUUps@Qaiuy worGp.
Her Feet I reached and in devotion fast remained.
The Sacred
at the
Bliss named,
She my Saviour, sundering all bonds of birth;
Siva’s treasure, Mistress of Avaduthurai cool,
Under
for ages
Yeroenblct OncrGer InaN Qumicgsy
(YPaencaper yrs pWdSUCGOsiHert
Devotion To Sakti
the Eternal
coil
.
Remained in space where not day aor darkeness is;
Remained
Bright jewelled,
the
is) he saw
a herd of cows moaning for their master, Mula, who was
lying dead. Unable to bear the sufferings of the herd of cows
Tirumular, by his miraculous Siddhi power, transmigrated into
the body of the cowherd Mula, concealing his own original
body in the hollow of a tree. The herd of cows seeing: their
master, Mula, come back to life, frisked and beilowed in joy.
The saint, now in the guise of the cowherd, Mula, drove the
cows safely back home. There, the wife of the cowherd
suspected that her husband was not his usual self because
he was behaving strangely. The news soon reached the village,
and people began to wonder. The saint then reached the Bodhi
tree in the village and there remained in deep meditation.
So passed 3,000 years. Each year he composed one mantra
expounding the essence of Agamic truths. Thus in 3,000 years
the 3,000 mantras of the Tirumantiram came to be. composed.
This would mean that while Tirumular realised the truths ot
the Agama while at Thillai witnessing the Cosmic Dance and
contemplating Siva/Sakti, he actually composed the work
Tirumantiram
under
the shade
of the Bodhi
tree at
Tiruvavaduthurai; and he acquired the name Mular, because
he entered the body of the cowherd, Mula.
QGgsCsor QséarwsGCS5 creme
Ostiuag Gg Gor. 77
Import Of Siva’s
13
gave
me
a good. birth,
sing His glory in sweet
Tamil.
Gras saulsor FFD FETUSES
omer) QUIS GST. WYSE
Greniunr wm_y. prgner aTréGFS)
wren QGsCserBH CunGuler EGp.
Through
&
Ninety Million Yugas
Entering the city of Nandi, the Lord of the goddess
of wisdom
:
I sat under the Bodhi tree for ninety million Yugas
Worshipping the Lord with the milk of wisdom
OsvAlerp crn) Flop AS sect
Marian Gragg WsGarit epoMagmuics
14
TIRUMANTIRAM
udcQarp Csat QagipoT sibuTed
ge28arp amaranp Wags CsGor.
From
&
Kailas -To Earth
I sought the way countless Devas, Asuras, humans
take
To scale the heights; all wisdom conquered;
Thus
a Shiva Muni
I grew
and
Siddha
true,
Came
down
through
the cerulean
blue.
here
the
Tamil. Sastras,
He
who
gave
all these
is the Supreme.
HGP. SIcerLIMT gwiiLOTed Q)@our
Unser U.oribosr
Gib uTriiblengrs F.t9.
Hig HoT 19Govetcrot NFGSor Clencvey
(pi. seer Gott cTastmuicsr QurdiQuomyps 5nGon.
Baffling
Quest
Of Brahma
And
8&8
Vishnu
Ayan and Mal, His Head and Foot toiling sought,
H5559ai 2 ctGor ANsHaIM HIdSatev
235 wTsGa gSuGagssDar
955 QL mould oastHerm 2 HUSH)
WSs aeisAa sGorred .aANs5GCS.
Scriptures
Baffled
in their quest,
“‘T saw not
“The Head
&
again on earth
they met;
the Foot,’’ Achutha plained
I saw,’’ Ayan falsely claimed.
Qupmapd orepyih wypaytd MAcumm
SOLUIC SHUOHST WTGEh FOTETS
By the grace of the Lord I came to realize
The inner meaning of the Agamas
Which are on a par with the Vedas,
FOOL GOH) 19 Gucs ATSHeshicd
BOUS (PHIAMAMS sSrometmaor GHAGw.
8&9
Lord Blessed Tirumular
The greatest of the scriptures that thrill the heart.
Our Nandi, who ever holds the bull, deer and axe
wireQunn Qerub OupaQ)ss onouwsb
ancupD Haim pemiQurGer Oencvod14.cs
saeUpD Herp 2 cata) oFH76
STeupp upns SHVLUGS srGor.
The infinite God, whose imagination is this earth
Containing moving and non-moving
things has
granted me this opportunity.
And on my head He planted His Holy feet!
—8
Bliss To Humanity
All the world may well attain the bliss I have
received,
If the name of the Lord chanted by the great ones
is repeated,
Within the heart will arise a thrilling unstruck sound
Which, when practised, will lead to. realization.
ApiQur® suresaut Oscityyens gc
wpidet OpeAayer wiRy wirenco
saenuourOn cauHer CGorgay corGw.
8&6
The Heavenly Beings with folded hands approach
above
and
free
of the bonds
of
birth;
Deep in their hearts the Holy Hymns revolve
Forget not to chant the chain of holy -hymns.
EAA srawead1g FIVIi-vo mags snot
ome sreawaags sTgQio Gaonpuys
S8Bi8 srewmads
Our
MuseOHs pHMird NersHuI.
Basic
Gr Gor.
Spiritual
90
Categories.
So impelled, streamed out of me in measures full
Jneya,
the
Jnana,
and
the Jnathru,
The Maya, and the Parayaya that in Mamaya arise,
The Siva and the Agochara Veeya.
Garland Of Mantras
the Lord
wrwsens wsGlouch scronet wCares
The
LIPID srameas GuiTsD somos
Nandi,
CHWEMSE GHIMEMS GHIGG USHencs
LTWSOS WTLoTcHw Sonehled cuGhLbUcHT
Tirumular claims in line 4 (Tamil) that he has explained in
full in this text all the categories mentioned in. this verse.
These are the core essentials of Saiva Siddhanta philosophy. .
They are Sanskrit words in Tamilised form and it may be
helpful to explain the terms briefly. **‘Jieya’’ is ‘that which
is to be known”’, “‘Jiidna’’ is ‘“‘knowledge’’ and ‘‘Jnatr’’ is
the **knower"’ (subject). In Saiva Siddhanta ‘‘Maya’’ is not
“‘illusion’’ but a kind of “‘purity’’ (mala) which hides ‘Pati’’,
the Lord, from the vision of the imperfect ‘‘Pasu’’ (soul).
It is of two kinds, “‘Suddha maya’’ and ‘taSuddha maya”’;
the evolutes from the former are five in kind, known as
“‘parfyaya; and ‘“‘agochara
veeya’’
stands
for
‘‘Siva’s
splendours’’ here.
srag bps sirgpBow
sneoweus srenQurger srgyGw.
8&7
Splendour Of Tamil Agamas
In the human body He placed the digesting fire.
To prevent the flooding of the seven worlds He
placed a cosmic fire,
To prevent the eruption of egoism He has given us
NersArr ugwotgewd Oousseproné CorB
HAMID QuGgnMnwUE Arss FED
AMESYD MAUHSS mSSAVEH Curbs
gana silo anpuildars C5Gar.
91
IN PRAISE OF GOD
From
I have
come
Siva’s Seat To Earth
by the great
path
AGS5QCF Corinanyid BTS
of Kailas,
2 GSS
In the line of the Lord who expounded the above
is eternal,
Nandi, ‘the
Truth
Blissful
effulgent,
One
who
limitless;
-dances
joyously.
BB GernGw epoonen prig.LiAcir
Form-Formless
His
with
that are
radiant
in Veda
Rig,
locks;
Quppicuct
M5e5sS Draba usgytb
ss
ees
aft
State
(Pupnicucr QaQ“areh icsrenrcsteTLd LoTeneT
Nandi?s
Grace
I sought
With
Nandi’s
Grace
I Sadasiya
With Nandi’s
With Nandi’s
Grace
Grace
Truth Divine attained,
I so, remained.
Moolan,
-
became,
.
Qupp Sle Blorporey pack
zs
A
Night And Day Yearn For Him
Unceasing, I prattle daily Nandi’s name.
By day praise Him in thought and by night as well,
craroaheD Cam.
AGEDADY eposgyor 9Cs
measures
indwells
UsHpiAer Cncrercrpid CuigsD setenes
With
QGEGAD. QESGL
In the countless
He
=
92
Sadasiva
ee.
locks.
BED Agana senGHeu canuNGanar
BED AGUIVOiouies EHrors gio woe co Gosrcst
grofls Cs5Ger.
Gorin gaeagE STK.
The Sun and Moon with their splendid argent rays,
In vain they melt the waxing lustre of His glowing
;
5ED.sGonGe
of F
God Within Vedic Hymns
-
truths,
Who
15
Daily I yearn for my Master,
BGs Gud
The
6.
Lord
of the uncreated
the Light-hued,
Radiant
Flame.
s]mams sab
IN HUMILITY
AID) ourroTmiEcH ycirosrey GLIGhenLDGHU
wig cunt Qes ssovupld Gorupid
Curd wins QucGesst goitpBai
Gouge) wirentn
Nerdy Her CyGou.
perch curuiGuomp) wey WHS sour
Q)oroflns 2 orGor apheim Feencrt’
UcIiner 2 VEL LICH S55 NgWgoLbd
WGCBMIL Baincr 2 oargay worGw.
97.
95
Infinite Greatness!
Who
can know
the greatness
Power
of our
Lord!
By words
Who can measure His length and breadth!
He is the mighty nameless Flame;
Whose unknown beginnings I venture to speak.
SSFHAU GIGI
oTi@sM gt —s9MAGoveit
Bros oni psoH) Grr 9/)®Coreir
GgLam aniOg Gs_Ac GaGer.
Poor
accents
2 OTSSSI SMPaiong
gsgiicr Cont GES! SAGOEujLd
usher wrv@e wwe) wrGo.
96
Qualifications
I know
not
not the way dancers dance,
not the way.seekers seek,
not the way searchers search.
singers
luminous
(EDS AGES (poflanGs Geog
IT know
I know
I know
the way
in Truth’s
Rising on sweetest music’s pious heights
Even Brahma who after.Him created this our world,
All, all, seek His imperishable Light.
uTLodecy omi@s) unt s»9iBGover
BLA
spoken
Of Prayer
98
God’s .Deep Mystery
sing,
The
saints
and-celestials
seeking
liberation,
Listen to His exposition at the sacred
And singing His glory gain realization.
Others indifferent do not.
foothill,
”
7.
SGup975 Osta%e Apcny
THE GLORY OF THE HOLY HYMNS THREE
THOUSAND
epouct aoniQels apour
obs ap
Grob sua 5B Gers!
ETON TLpsS GSS CanGuy.cx
GIs Zavaionen pearggyicu sory.
Path To; God
Three Thousand
composed,
Holy
Hymns,
Mula
in
Tamil
16
TIRUMANTIRAM
Did he, Nandi, reveal for all the werld to know,
Those
who
wake
early at dawn
and_=
understanding the meaning
Will win the splendid soft repose
Of the Bosom of the Lord.
mass UNGE amsams
sing
General
GSP Huds; gpait SHG
THE
gs
GGL
SPIRITUAL
Seven are the Holy Orders, spiritual and _true;
Mula, of the first, from the Himalayas sprung,
In the Tantras Nine and Hymns Three thousand
Propounds the Word of Agama in beauty dight.
monasteries, see Mantra 102. Tirumula’s
of Saiva Siddhanta was replicated -by his
disciples.
Qorenwwyid
ASS up Mp
Kalanga immanent-living,
Maligai Deva the good
Paramananda,
who
the
103
BB ogTeQId sosfwenl cusir
extgyitd
BPS sms sotidens wrgres
CerBsQea eporpis DgmiéHMud Hornet
CUBE goad YearkigDer mrisGer.
104.
Continuity
Agora his very next,
and the holy Nadanta,
senses conquered and
Bhogadeva,
And Mula here breathing—of
all.
the Eternal are they
GODS
God Is One
Beyond the Two Karmas' is Isa seated,
The seed of this world, the mighty God become;
“This’’
and
contend,
The dross
the
but know
the basest
sediment
and evil deeds.
Siva
Aacspsov epuGor oor
thoughtless
low.
Ans
AMUYSYV Aogoa OonciOnrO_mnes mrTEqw
AMAYSY aNHZiaylLd GTB UPL Qwlss
FOAypsD susyor scrQuurt 31Ger.
106
Nine Aspects
Siva
The
following,
and quarrel.
is Isa2—so
(1) Good
Though the three form an integral whole
separate
‘‘That’’
(2) Isa —
He, the Being First, and He, the Emerald-hued,
And He of the glowing, original Lotus-seat—
world considers them
Orders
eb 2 VAD DuGDOSuWeN nergy
FE ARQ Sl srorunt HloncacnNevntr
He Oy gs5out gs sriteGor.
105
Hara, Hari And Aya
However much I may think for ages and ages
Of Him whose youth is eternal,
Him who has no beginning or end, I cannot succeed
He too remains everywhere, however much Brahma
and Vishnu
May describe His glory.
Trinity—One
Of Seven
FET DGSGW QGaoncrs seid
Herod srevaptd wrgyib 2cerMsd
sided suager scrcmyg. wri@ene
Harper QuGenro s9Nx9upsTGw.
.Heads
102 ©
(pbeaupigDacr ipeapew
THE THREE
mae
HIERARCHY
EOVEEGT Sroormist sibune Cangr
BOUESG wiihoss Coortpr srpst
youQsncr uroness stGure G5our
AosHap eport Horows GerGo.
(5D 2 DSACIM epoct Wiaeng
s§B0b garug) saitcy amud7es
e557 Bas QerdQumyps srGon.
101
Seven Holy Orders
9.
Knowledge
aganpi
wi Guy Wcrengsscr WIrsagHor
For the seven
Agamic school
And ‘Specialised
In the Holy Three Thousand is the Salvation Fine
Of the diverse works, true and good;
In the Divine Three Thousand, original and wise,
a All knowledge is, special and general.
Ketan Ser
8
YysHOswg) UTuss) epour wig bOurgi
Ouss Aprys sGbenu srGer.
100.
the
First,
then
,
Of One
the
Being
Three',and
the
TA
IN PRAISE
With.
whom
Nine
are
All these
flourished
Bindu
they all, yet one
but
(1) Sakti, Nada
(2)° Brahma,
names
—
Rudra,
the same—
First.
the first three evolutes.
Mahesvata,
Sadasiva.
LUISTIDG SUSU cTosresy)Ld JaTaNed
MHUDsIIG wrevpws sorahurd Q)cvenv
BwsTHAGT aperpicnt_ 55H sSuomgLd
cued
Dunied Fsjeu sutetou grGou.
Trinity
Are
107
Kin
QUSEEC GIPSS 2.VIE) Ggourtecit
un@“wtss Guo rice 551i. Gust Osmtp
LWIQséGb 384 YpwoHGw guys
GIVSS) GidLwWy. BoH)Ot_oar marGor.
108
Lying prostrate I adored the Milk-hued One,
While countless Devas stood around in melting
prayers lost;
Then spoke the Lord to me:
Brahma
am
I equal;
Be it Yours to give the world
The Grace of My Feet.”
cuTeIouT storm UoAgtQ)our crom m5
Gscrrt Oancienmdé AoucrHoT BVUgs
sro CsrGs soFOsuiand wHpovene
omcrLoit Gareng 2crreug s1Gor.
But The
One
Siva
It is only by the grace of Siva decked with konrai
flowers,
That the celestials and the humans who are in
essence the same exist.
There is no God except He,
Our only duty is to enshrine Him in our heart.
AGSsor au sMNAot ma5recr
b_sacm reer Op@iond swaneteny
Guds sages DSnm/Aer mrGo.
110
Assign Not Ranks To Trinity
The ignorant know
not from the First -did leap
The Light that flamed into Three and Five;
So blindly groping, lost in maze of words,
Isa, Mal and Aya, to graded ranks assign.
ugsaGea gornmiiect onmiciypion&)
aussSayer wmwcy crm
SISH AIM STIMU Sow
cinAs
cITHS
s7sSayer Herp) apPaQeuw s1Gar.
Trinity Are Co-Equals
and
Are
GenQs5 GuGorah apcrans Oscanlcam
But if we thus the soul of truth probe and bare,
Aya or Mal to‘us no.alien Beings are!
But Indissolubly kin to Nandi, the Three Eyed!
Blessed be ye all by the, Heavenly Three!
NAS) Vishnu
All Gods
and SNada,
and
of Sankara
and Bindu
Vishnu,
OF GOD
109
:
111
One And Many
The Supreme is one,. Absolute without lapse,,
In descent thereof, Mal and Aya becoming;
Thus He, the One into many ranked;
By conscious choice a Self-deduction made.
SIDcanG gp! ¢ErAsucH cttbQ)enp
aUNT@“cIrG FM) WGeMyid sae ores
CanQcinG apie 2 cher uIrsAerp
SNOong mp) soviww eanrGw.
112
Siva Is diva
In one Part, He, Sadasiva my Lord;
One heavenly Part in Heaven resides;
One Kingly Part, the spirit that the body heaves;
One His Part to all motion transformed.
Special Introduction
Concluded
(PSO
555) 7b
TANTRA
ONE
1. 2uGgseib
DIVINE INSTRUCTION
Ree MP5s NeoorsSrmrui OuouwianrcsrG
SMMAY STAIMS SOVESTAD (PSTMAUSSI
Pati (God), Pasu (Soul) and Pasa (Bondage) are
Eternal
rorocr NGSAQUT Onion wap5s
sorosicrg) 574s shibugs 51Gon.
113
He Descended From Heaven
Grate
and Filled Me With
He came down from Heaven, clothed in bedy,
Karma to match, stretched forth His cool Feet of
Grace, form time immemorial
And lo! inside me He stood, melting my yielding
heart;
And filled my eyes with peerless bliss, past all
compare,
All impurity dispelled.
Divine Nandi, Siva’s form/formless aspect of Sadasiva,
assumed human form and planted His Feet of Grace on
Tirumular. In so doing, Tirumular’s primordial impurities
vanished. He became pure as crystal at the touch of the Lord’s
coral red Feet. Tirumular’s inner eye opened and heperceived
the divine Truths.
sHibups sracihac sors50 55D
SHibups srayogr sro Pu Msgs
siiiusy
+15 6DOg7of smc
uahiDp used uUdssrcr uUBCw.
114
They speak of the Three—Pati, Pasu and Pasa;
Beginningless as Pati, Pasu and Pasa are:
But the Pasu-Pasa nears not the Pati supreme:
Let but Pati touch! the Pasu-Pasa is as naught.
Three
categories
are
eternal:
Pati
(Lord),
pasu
(soul)
and
pasam (bondage). But Pati is untouched by pasam (bondage).
Pasam binds pasu only. But when Pati nears pasu, pasam will
not stand.
;
Gade crupmiserc) GutGog)ib OouwiQwexyrs
Ger) NG55) GY.Oenearr Cancr558)
Susp (Uplbioewi LonH MS Swirerotreoy5
Gsruw sructupes GMw ontGw.
116
He Shattered
Impurities Three—Egoity,
and Karma
Illusion
Like the rising spark that within the bamboo
indwells,
So Lord Nandi abides in this body-temple
With sweet compassion gentler than a mother’s,
He shattered the Impurities Three,
And like unto the sun on the ocean of mercy
arose.
Like the music that issues from the flute, from within the
body ris¢s Nandi’s divinity. In infinite maternal compassion,
He dispels the impurities within, as thesun dispels darkness.
He Planted His Feet on My Heart
impurity
Alli
Forehead-eyed,
He
shattered—our
Nandi,
Shattered to pieces by His opening Eye of Grace,
His Eye; at whoce radiant light impurity quails;
So transfixed He His Coral Feet on heart of mine,
Crystal turned.
The Fore-head eye of Siva is also the ‘Eye of Grace’’, that
which sheds Grace, besides being the fierce one which bums
up all offending objects, such as Tripura and Kama. Since
Sakti is the one through whom Siva confers grace, and is
also the wielder of Siva’s Power, paranthetically the third-eye
stands for Sakti.
UBUs wr
sane
Giw srp5 pes Gpuchad CurevGe
Gaw 515565 Gipuchnss Hg.
Ghwucr 5H) wHeG comm) Gurrev
ABhucr CGoronuper sm coovmeGar.
117
At His Glance,
Vanish
Impurities
The sunstone sleeps in cotton enclosed,
The sunstone burns not the fragile stuff;
Let but the sun’s rays fall! How it shrivels and
flames!
Even so the impure wilts before the Lord’s cathartic
glance.
aporDd
UBWarsca Gurus uTEwd ser)
uUpMmes Oscipgey arte UTE
UBugp Opus urraPed wae.
ns
Well may the sun-stone be surrounded by cotton wool. The
stone by itself burns, not the wool; but when the sun beats
on it, the cotton blazes into fire and tums into ash. So, too,
TANTRA ONE
LOMEOTH STOLE corp) s9CHNS
SVMSONH Stein FHrFles trex
YoUsoens stems QurngaMeyer 55H
FVMSOTS
19
Sivayogins
STAOST GUbSTSH 9HsCS.
He Broke
Attain
Turiya
State in Mortal
Sivayogins are they that the seed destroy,
Who, in waking state, the pure awareness induce;
Who in harmony unbroken, achieve the tranced
118
Into My Soul’s Silent Depths
All our impurities He removes,
Our worldly existence He transmutes into spiritual
life,
And dancing in the citsabha He controls our sensual
passions
:
Knowing the purity of the soul He has come to
reside there.
breath,
When life, senses,
body
They
of birth;
destroy
the
seed
—
alike
and
Thus did Nandi descending from His Sadasiva state enter the
dance hall of the soul, poured Hig Grace, destroyed the
Passions that bind the senses, and removed all impurities.
yey
Congres msn
OpHuD) wrgidm bompib Cure
ADaup cystGor a1 55g) Cures
Goud aIuuncs GGus otGw.
Supreme
119
life, as it were,jalthough
of Siva~ yogis.
grace
remaining
deeper
sored Gured
120
He Roasted the Seeds of Recurring Births
Like unto the swan that from cow’s milk the water
parts,
;
So the Lord, Himself, alone, in this Sabha unique,
And thus
rendered.
the senses
the
Seven
many
that scorch
Births
unto
like fire,
roasted
seeds
Like unto the swan that separates water from the milk —
in the dance hall of awareness, He separated the impurities
that lay intermixed in the senses, and scorched for ever the
seed of birth.
is the state
rf
and has become
‘liberated’.
srg Sactu® Gure
121
is to Attain Self-illumination
it is to know
the
Cit-Acit,
qualify; ©
enter
undeviating,
His
lordly
domain;
He granted me this — Nandi of the Nine Yogas.
Cognising [Cit] (spiritual) and
acit’ (material) as distinct and
different, entering samadhi yoga, attaining self-illumination,
skirting the false paths, and reaching the Lord world — this,
Siva yoga true. And Nandi of the blessed nine yogas imparted
this.
‘Cit’ is a Sanskrit word meaning Mind or. Consciousness;
hence, ‘Acit’ is the opposite of it. When Cit is made fully
operative through yoga and tapas, the Self becomes
enlightened, amd liberation is attained.
AAS SICH 2 VOSHEH Sronto# 2 siren.
HMSTICH Soot HPwir 2 vs
AMSSTH AGUA AOS MGS srer
wnigssror Gulerus saHoT@ach s1Gor.
123
He Granted Me Bliss Supreme
He made me see the truth that He pervades all.
Granted me the vision of the world that even Devas
know not,
The
vision
of the Sacred
Feet
in Holy
Grace
and
Sabha’s
dance,
Granted me
supreme.
FHSS Siu IGS Fi_saHp
122
And for the Yoga-Penance
Self-light becoming Self,
cosmic
AMFMSE DEOSS OwrsAos Colas
PSSIU YRVUMT Hetprus 21 wOuT@
O58. GUuT AoGun® wrreGor.
Sivayoga
To
SIG sAvaMed scremp SADSTS
Grasped
state
Man’s consciousness,in Vedantic thought, operates differently
in four different states, namely, waking, sleep with dreams,
dreamless sleep, and finally in the fourth or Turiya state
completely liberated from bodily bonds. In this state, man
is, ‘dead’ to material circumstances, and even while alive,
he is fully spiritual.
Sivayoga
stimulates.
SGog Udar cormiseRaT 2 Hmer
;
srGwip MnuGuAh srrg5o0S sow.
alive —this
puGurs 56H BoSsas srGor.
Consciousness is entangled with the senses knowing not its
true course. But when the Gurupara, the Master Supreme,
entered in me, consciousness was drowned in the deeper
waters of superconsciousness.
BGoay uTodbt IPsHerm
the turiya
Siva yogin is a Jivan Mukta or a Saivite bhakta who, by
obeying strictly the injunctions of his-faith in worship, yoga,
HuGursey
Consciousness
Consciousness,
the Supreme
reach
death.
AauGurs wrug HS59S Osorms
SuUGuTGS gIOTYSEGS SorGlearal sromnus
Our intelligence entangled in tHe senses,
Finds itself in very deep waters,
But
inside
our
consciousness
is a
Which
simulate
of superconsciousness becoming dead to the body, senses and
etc., has attained that condition,
ADenad
Body
His
infinite
the
Bliss
These He granted: the truth of His all-pervasiveness; the world
that even celestials know not; the Feet of Grace that danceth
_
20
TIRUMANTIRAM
‘forever in the holy hall; the Grace of infinite bliss that is
the space vast.
Holy Sabha, a term which frequently makes its appearance
in this text, refers to the Universe in its totality, or more
specifically “akasa’ or Space which is void and the operating
ground of the Divine. In another_sense, it is.the mind of
the human being, which, when purified, becomes one with
the Universal Mind,that
Qauchwlsd OareiGund aAgeNw curmyrd
sgofGurd o_wBw sunpyw
goiide gofGuml eGeMQu aurgyb
124
Asetupd suGr Au ASs5T srGw.
Who Are the Siva-Siddhas
Space intermingling with space,
Nectar drowning in nectar,
Light dissolving in light
~
The elect are they, the Siva-Siddhas,
Who
Ascending thus the steps,
Thirty and six of Freedom’s ladder high,
Into the peerless Light of Bliss they walked;
And Siva, the inexplicable, they saw—
Having seen, realized and so stayed.
is*akasa’. In Tamil culture the counter
part on earth of the Holy Sabha is ‘‘Thillai’’ ot the temple
at Chidamberam.
he
They Walk Into Light of Siva
attain this glorious state.
They remain pervasive as Sivam, witnessing all of Siva’s
works. Perceiving the three tenses — the past, present and
future; they remain lost in divine tranquility.
Q@ssat HauorA HGS sro1&)
Qossrt AauctQewor wremanyrd CprsH)
QoGsisnt (psarwgs Dudmus GHSSu
Agssrt Qipaom OswGu CenwGu.
Siddhas Lose Themselves in Divine Tranquillity
In Siva they remained, seeing themselves in all,
Remained thus mutely gazing at Siva’s works
manifold,
In silence
witnessing
Space merges in space; love in love; light in light — they
who realise this alone, are Siva-siddhas.
‘
A Siva-Siddha is, it is said in this verse, one whose ‘cit’ has
attained the conditions referred in the notes on the preceding
They remained,
three verses.
sleep in absolute
AE s5t PaGora Gis IsRASCsmt
5G F885 Wuyops lpar@sneta Cot
Past Poot Pgmowr#r kerug
bssish YSD Ysdwtus grGp.
Siddhas Ascend
= 125
the Thirty-Six Tattvas
Siddhas they that Siva’s world here visioned,
Nada
and Nadanta
deep
in them
realized,
The Eternal, the Pure, reposing in Bliss unalloyed,
Thirty and Six the steps to Liberation leading.
They are siddhas who perceive Siva’s world here below; who
transcend nada (sound principle) and nadanta (the ultimate
sound); they are immortal; the beings pure; are in eternal:
bliss: dttain transcendental liberation, beyond the 36 tattvas. "
Tattvas are the fundamental principles of existence. The Saiva
Siddhanta School of philosophy postulates them as thirty-six;
the five Siva tattvas, the seven vidya tattvas, and the
twenty-four prekriti tattvas — also known as atma tattvas.
The Siva tattvas arise in the ‘pure maya’ sphere, the vidya
tattvas in the ‘impure maya’ sphere and the prakriti tattvas
in the ‘prakriti maya’ sphere. These three spheres may be
approximated to the ‘pure immaterial’, *material/immaterial’,
and ‘pure material’ concepts. For a further account of the
tattvas and their evolution, see Tantra Il.
127
In
divine
Time’s
three
lost, in Divine
tranquillity
they
remain.
tenses,
tranquillity.
Realization
of
tranquillity is the end of all knowledge. They who
knowledge.
Genbur Q@uug) $5 DoahuiGa
Geribut Avugie, FSS GlasaulGav
Genbur 2 cara &GD
4 59LG
Gemhuracst Loge aGGsaon 5165GCL.
Nature
In space pure
divine
realise it
128
of Divine Tranquillity .
is tranquillity
seated
In space pure It does repose,
Tranquillity begins where Vedas end;
There in self-realization they quietly abide.
gahsacsr ime Gorsipib 52 crGar
gmabWésca t_nifley Cursapib 5b2_o71Gar
mahsasce _iiAey Guresupib sb2 Gar
HADES sotr_nihoow QDendvauQso curGm.
Sleeping
129
Still They Perceive
Sleeping, in themselves
Sleeping, in themselves
Sleeping, in themselves
How then describe the
Of those who sleeping
they saw Siva’s World,
they saw Siva’s Yoga,
they saw Siva’s. Bhoga,
minds
saw?
They who ‘sleep’thus vision the world of Siva within them.
Within them they realise Siva yoga; within them they enjoy
ough gob Uy WsP gealumds
> Be
amall
moet
4ties
spueeiens
aieed
Siva bhoga. Their state is indeed beyond description.
onion gontes gerGerneh ys@s
Qetes sifu Deumsoa@® sraaQgols
adeany arerunc Ape
Stash os KWTEDGS gro.
adarpge
126
sasOQSdvErH
ddiac BaDuge srg
TANTRA
19. HGF
Palos LOGIT DIG 2 OUOSTCST
Osciaunahh Ori Osupesat_t Loren sed.
As Much
as You
Even
as you
Even
so on. you,
Strive, So Much
Bestowed
strive to reach
Hara,
ONE
They, like unto tortoise, drawing in senses five
under the shell,
They heard and saw This and Next, all impurities
dispelled.
130
is His Grace
Wisdom’s
the Being First,
bounds,
Who else but He has the knowledge of human greatness and
littleness? They,|who, turtle-like, withdraw their senses within,
His Grace
know
bestows,
In Sabha unique He dances for Uma to behold,
Like a Flaming Ruby in the Flaming Sky.
Uma,
to behold
and
enjoy.
wiohéss gorGor wI5ss CenGurrus
Silence
woiohsas gorGor. woes wrtonus
ACMUGUTSH WIM
2 OFSAGSHSOSL
Guo. OsrpMsciron CugiQum m1Gr.
131
The
Glorious
Beauty
of Divine
the ruby like the emerald
flaming
Inside
the
inset,
like the
emerald
He dances the Holy Dance in the Sabha of purest
gold
What Oh, the reward, to those who Him adored!
As luminous emerald green within the ruby red, as storied
terrace within the ruby red, He dances in the purest Hall
of Gold. What did they. get — those who witnessed that
Dance?
Infinite rapture.
~
Quoprt 2 wAD IAuTL OuGOsD
Quibmrt 2 ef Amour ug bier
Qupbomt sb nari MAwms OigumGugy
Quiprt ogi Gusns QugenwGu.
Attainment
of -Deathlessness
and Birthlessness
‘In this world they received the Deathless Way great
In this. world they attained the Birthless End great
The Gift unique of non-separateness from the Sabha
pure
The ineffable rapture, of non-communication with
the world.
QLIG;enLo Apion ADGOS IorerGunrcd
AGOW crohicnw sD 5so) curser
PGoiouysr -y,cnwGune 2crenorh GLH)
Qoowyres Gsriyn.Gs sairyso7 2DGp.
Senses Controlled,
in
The great and the small, the difficult and the facile?
silence
shuffled,
Purity they ‘become,
-
Thought
realise,
this
;
in Limitless
mortal
coil
Light mingling.
Latent as the ghee within pure milk is waveless thought for
the Pure Lord. They who grasp its entire inner meaning will
merge as pure spirit in divine light.
FES YSWOKIS STOUPS SroremMed
AS HSGE AS SME Geral. Carpio Gor
FSS Oouahulg shh «iGeqw
HSSD QIGMS Srois@Oasreir HUGS.
135
the Five Senses Take Cit’s Way,
Reach Cit
They
When the five senses commencing with sound,
retrace their evolution
Where shall the consciousness merge but in the
cosmic mind?
When one light merges in another there will be only
light,
‘Understand this crystal clear.
HID Fr. YIADSSeT Gheurdentowned
2UQuerts GurGun aGEslgs 2UAyG
AHuIchh myw Osrerpre worpiGury
Aug gst
1G Gw.
diva Lies Enclosed
133
Who there be who, like our Lord, distinct know
Ts
who,
QetiIaN Foc
They Saw This World and
Next
of Waveless
speaks;
They
When
132
That.
Like the ghee subtly latent in purest- milk,
Into the waveless Thought the Lord in silence
Dance
Inside
ruby
and
yoann urVSaer Qpusus sIHGUTO
Bagainn Apos5e hwo Oecd
2agun mesiGonrt 21 bom Oamnpssrp
serunm Gen) svpses 51Gb.
134
Siva’s Grace matches human endeavour. In Akasa is His dance,
for his Sakti,
this world
The simile of the tortoise and the five senses is a favourite’
one in Hinduism. The Goraknathis (Khanpata Yogis) of the
14th Cent. A.D. onwards seem to have adopted the tortoise
as their symbol and emblematic mascot.
The Lord is the Flaming Ruby that dances in the arena of
Space for Sakti to witness. And as you near the frontiers of
awareness, so does He grant His Grace.
played
21
136
in Siva
The fierce rays of the sun beating upon the water,
The dissolved salt does in crystal shapes emerge;
That salt in the water dissolved becomes liquid
again,
So does Jiva in Siva get redissolved.
22
:
_
‘TIRUMANTIRAM
SLGSSu HLF SM ICTL CF DsctyAI
Atwater DLaw Qa
Cagis Gur
SLEOSTDID Path 2uWtseng sreshd
Su0un Aarprer SgGay srGor.
137
SrGor
snGor
S1Gor
srGor
As Atom Merges in the Vast, Jiva Merges in Siva
The tiny atom, swimming in the Universe vast,
Merges-in the Vast—no separate existence knows;
So the Spirit abiding in each body
At sight of His Holy Feet, discovers its Ancient
Home.
Seek
are
the Final
Illumined
the Senses
Get Controlled
Surely then the senses
‘When
the
soul
five turn inward
meets .the Lord.
55D USED SADGS srofioncen
Sgay. Gudsed «Bway OarnIcd
gay. Guzepsb 2crOsof auntéGa.
Feet
His Grace,
140
Surely then the senses five under your control come,
Surely then the senses five back to their native
homes retreat,
Soay. Guha wrag Gai
Soa Guha Carag ARDEA
Lord’s
yc
ssih Soros tomuNG1w
Yanagi sercuew CuruNGibd
YVsIMHSIG Sood toomt_tomMytd
50 S05 Doncgncrs +5 9SC5.
AGG ug 559 Osiw DGGwei
UBS UFGSH GILoLdeToH curio Lowev
YEDsGor HHuSs! EHOuTH GurgsGw.
138
Refuge
of
Souls
The Holy Feet is Siva, if you but know,
The Holy Feet is Siva’s world, if you but think,
The Holy Feet is Freedom’s bliss, realize,
There is the final refuge for ‘souls illumed.
The Lord’s Holy Feet are Sivam; the Lord’s Holy Feet are
Siva’s world; the Holy Feet are life’s goal; the Holy Feet
are the sure refuge.
Ogehay Gx DGGwo! sresrod
Oseiay Ge Dastwes Datiucd
Dgeha @Galer Agantsas Galt
Ogohay GGYG APS50 srGer.
Fill Thy Thoughts
All IT see
is Nandi’s
All I think
is Nandi’s
Guru’s Role in Soul’s Illumination
It is but to see the Guru’s Holy Form,
It is but to chant the Guru’s Holy Name
Tt is but to hear the Guru’s Holy Word,
Tt is but to muse on the Guru’s Holy Being,
Thus it is the soul its illumination receives.
Seek the Darsana of the holy Guru; chant the name of the
holy Guru; liste te the teachings of the holy Guru; and
meditate on the form of the holy Guru.
2
Nandi
Holy Feet’ twain,
Holy
Form
divine,
All I chant is Nandi’s Name, I trow,
In all my thoughts Nandi’s golden Words and wise.
Gurgs sGbemsaer ysroniu BEBeowL
Gursé sohoousgail yorosiu gruesnt
HTSH FL SSTV GWOT SMIAT
Gauss 39584 CGurwent_gamt aNest Goa.
Thus
—139
With
141
They
Reached
142
Heaven
Who, in ‘their minds, kept our Nandi’s Holy Name,
Nandi, Wisdom’s Lord, — they holy became;
As the Lord danced, they beheld Him with eyes
enthralled,
While the Vedas sang in praise,
Reached Heaven’s sacred shores.
Having ‘thus imparted the essence of “Divine Instruction’’
(Upadesam) in 30 verses, which sum up the final teachings
of the Tirumantiram’s 3,000 verses, Tirumular proceeds to
lay down the ground rules that have to be observed by the
Sadhaka — the spiritual aspirant.
He first dwells on the ephemeral nature of this body and
the certainty of death laying its icy hands on all living things.
2. wTéH Hleorowirent
TRANSITORINESS
woe Oerreng serie tQGums
UTE D175
Gar Oona Nagisg Salmon Cathay)
Gevotcag
Riad Per Bon Quoi ovaronrH Burov
covetcrp wibst QpsPerp artGp.
143
Dust Into Dust-That is Body's Way
At first it was clay, then it divided into two,
It was keeping well when evil entered,
Even as clear water falling from the skies,
OF BODY
Mixed with the mud becomes muddy,
Men degenerated and became subject to birth and
death.
Tis
body of mortal clay is driven
by twain
Karmas,
good
and bad. When the rains pour incessantly the mud pot turns
to mud again. So, too death brings destruction; and when
the bady-roof in time caves in, neither wife nor children
accompany it. Only the austerities and knowledge the man
acquired go with him. They gather—the kith and kin—wajl
TANTRA
ONE
23
aloud, no longer call him by his name, but as a corpse carry
him to the. burning ground and having burnt the body, wash
their own bodies and think no more of it.
They cover the body and perform the cremation
which includes the offering to the ravens.
Lett
SsLUueroh ougssnt 3119 fens 2 cit ot
woL_sQsry wi@on@ weseare Qancertomtr
Qriués CoQeom Osprbsg) crormAt
Arse uUssrt A fOsmPs5 snGo.
148
OL
MeOTULpPA Kup hsssmred
2. STL 91) Qucwig. Gib WSEERLD atOeoumit
Osresr. alts upd Gromupth svg)
Dery Augeor aps.
and
Vigil
ans.
144
Wisdom
Alone
Accompany
Departing Soul
This roof of delights, when by use, to pieces falls,
Wife nor children who all enjoyed follow the parting
Soul
Only the holy vigils kept and wisdom gained
Remain to save—others dwindle and desert us all.
How
Soon
the Dead
are
And
him
bore
now
him
a name,
145
him
dip—and
the body
memory
of him
When
Body
was
baked.
damsels;
He
ate
complained
to repose;-and
the meal;
enjoyed
with
his
of a slight pain on the left;
for ever
Hid. wrt
to dust.
slept.
7HSSSI
GOO wpsGary. aypaiG@enrest
Pomp
srGor.
149
and Glory Lead But to the Grave
In pride of pomp a stately mansion he built,
In rage of wealth into the palanquin he stept,
In vain excess gave away largesses in crores,
But, he ne’er went to say, ‘Oh! God’’ and roamed.
He raised a towering mansion; he rode the stately palanquin;
he distributed largesses; but never called the name of God.
SIQIL Qs G ps_ewos Oanrcrpior
unger UGHEL (plus Soo Gar
Cugyar gacnr NMYyLd LIAB STev apes
Gurayuirt Bort yaa wns.
cake
winsome
wamsGs
burnt,
Then did a ceremonial
fades away.
The
to rest to be gathered
~ Oscrpggn Duciors HASH
corpse,
to the burning ghat and
laid himself
wamsGs BLD AalasQumH Gmnemrest
Forgotten
called
And
. werMsGS
The neighbours gathered together wailing loud and
long,
Denied
Sudden
The. rich repast was laid and he dined and joyed,
With damsels sweet in amorous dalliance toyed;
“A little, little pain — on the left’” he moaned
went
oa Qgourr ag. GONE HYDOu
Gulener $A Door uc
Gute
Goruy sm_yco_s Dara OGurwbs #1 4e®
Bieficd appH HeocriGunps gsmtsGer,
Death Comes
the
orsé® GuA nesibyerif sluB
Gas O50 ADonoriQump cumiIctenssr
BILD Goadaags soow yySe Ou
unrégSs FOU udu camtsGar.
150
146
Roof Falls, It Falls Forever
Two pillars support this roof and one single beam,
Thirty and two the rafters extend sideways,
Alive
But
Lips met lips, bodies locked in close embrace,
And love in surfeit cloyed—then died memories long
cherished,
Soon the body on bier was set while mourners
as the roof
above
decays
and
breaks,.
Back to its mansion the breath of life fails its way
to trace.
The body is a fleshy frame with two legs, a central column,
and 32 siderial skeletal bones. When the roof above
the life that departed doesn’t re-enter.
falls,
Bins MNonorbsg) Qeviaencr apt4.oD
BIOS IAS SUG UYSSS
PsA mamusg PULOS OareiaQGuris
arses GUUS sr_yw crGp.
147
Body
Dead
is to be cremated
The: body rots with .gangrene and phlegm, the
Prarabdhas leave the body,
The bones turn fragile,
After verifying death by feeling the nostrils with
the fingers,
They
mourned;
Embraced the Body, Dead
Consigned it to Flames
They
;
All passsion spent, the body in the leaping flames
perished.
HMEAILD HTYS FGSSPS FFeD
Opium é Cergicsrepith ogi: Curent
OMUIL. KorrcarTapLd orb AGsesGou
Quwial
Ou Gurs Men_Osreres wirGp.
Nothing
Remains,
When
151
Life Departs
The pulse failed, the mind lost. its axle-hold,
The senses five, that buttered sweets enjoyed, left
their home;
TIRUMANTIRAM
24
The fair-eyed beloved and dear treasures remained
to stay,
But
the spark of life for ever
quitted.
uss ONGSZ UTI SL_LMD
QarLig; UTEQYL GES HOLFFM
AaAyD sTHp gMacug GoorGuwed
AAYOL wrrsst Apssor prirsGer.
(1) Earth, Skin, Bone, Tendon, Flesh, Hair, (2) Water, Blood,
Fat, Brain, Semen, (3) Fire, Food, Sleep, Fear, Coition, Sloth,
(4) Wind, ~ Running,
Walking,
Standing,
Sitting,
Lying
(5) Space, Anger, Miserliness, Avarice, Obstinacy, Malice.
2. Nadis
in the
Body
(10)
fda, Pingala, Sushumna, Gandhari, Hasti, Singhavi, Alambutai,
Purushan,
Gugu,
Sangini
3. Vayus
(airs) in the body
152
Kith and Kin Wept and Left
The roof to pieces went, the bonds of life broke
loose,
The mansion’s nine gates closed fast for ever and
(10)
Prana,
Apana,
Udana,
Vyana,
Girihara, Devadatta, Dhananjaya.
4. Desires
Samana,
Naga,
Kurma,
(3)
aye,
Time’s painful march fast gaining apace,
One by one weeping they left him as the hours
passed by.
Wealth,
Talking,
Memorising,
BIL OSS BTwacr Hibeprs Snowaesr
6. Gunas
(3)
Sm_OF ADasQurcr GoHs sontponm
5m_Latacr DeaAOedve wpsrGon uicnm@an_
BIC DSS Bobo) BLaACHD cuTGp.
153
Final Procession to Grave
Sattva,
Children,
5. Speech
-
World
(5)
Singing,
Weeping,
Exulting.
Rajas. Tamas
7. Sound
(4)
‘Sukshma (subtle), Pasyanti (incoherent speech), Madhyama
(emanating from throat), Vaikhari (articulate)
Lord was he of our land, sole leader of our place,
Mounted now on palanquin for the ultimate
journey’s
end;
Mourners walked behind, clashing drums beat afore;
Thus did the solemn show in ample length, extend.
Wougil POUgIb PLUS SHIUGE
Osi WDespom_& GamPgycit cumpuout
Osu WPS ML Cand Ans badon
Guu gmsraGld 9OOS gsrieGor.
154
The
Ninety-Six
Body
Temple Crumbled;
Tattvas Fled
The thirty and thirty and thirty-six they say,
They that behind temple walls safely dwelt.
They saw the temple walls crash and crumble,
And all alike, without a. trace, thence did run.
The 96 tattvas dwelt within the fortress of the body - temple;
all of them
Qurgiast yME;a@ sg CoraG
wgay7 urmAGu mugsgsaor mrireGar.
Ninety-Six Tattvas
the
five
(25)
elements
in
the
the Body
to Flames
|.
Death strikes from life’s enchanted cup
Honeyed delights of wife, cherished treasures of
heart;
Kinsmen bore him on bier to the common burning
ghat,
And the burden discharged, hurried home,
Having done their part.
The dear wife, and wealth and home remained behind. They
mounted the corpse on the bier and sped it towards the burning
ground.
MUFFSED YDS) SIG wos sracit
HEF OTDSSH HIDLW IHW OuUTGSIT
Vergy curiider Osm_rayp) wpmour
aé55 orpcr NonoréHcrm sutGp.
156
We
do not learn from
Witnessing
of
Hurried
155
fled
The ninety-six tattvas comprised the thirty-six internal
tattvas referred to in Mantra 124 above, plus sixty external
tattvas consisting of the twenty-five manifestations of the five
elements: earth, water, fire, air and space; the, ten nadis; the
ten vayus (airs); the three desires; the five modes of speech;
the three gunas; and the four sound forms. The specific names
of the ninety-six tattvas are given below:
1 Manifestations
torGwd toomesruyb
Qs oplu Qscrrw Cap
They
the
and when the body-temple ‘crashed down,
in haste.
- WFAT Gould
body
the corpse
the death
from
which
of others
the spirit has
departed,
Men think it will not happen to them,
They pursue the tinsels of the warld,
TANTRA ONE
And
degenerate
extinguished.
without
any
Karma
getting
ABISOVSUP HHO UPL Quassrig. GLb wSHewwd
oats gions TG oplourt gylssVer
Gags Curé& apa Oi Map14
ETESOO epypGSour GHu CounGo.
157
ONS
Seeds
of green
Loud
they wailed,
and
Seeds
of
symbolic
green
the fruit of fig consumed,
are
bore
the
of
body
unending
in haste.
karmas.
The
particular green (arai keerai) referred to grows the’ more
cut it.
you
The body is described as a fig fruit, as the word ‘athi’ (Tamil
form of Sanskrit word[‘ashti ‘Vimeans bone, as well as fig.
They
Too
Finally
Depart Cleansing
by a Bath
Themselves
Gingyld Upsig.cvene Giiptb ait dLIevency
Mourning friends, weeping spouse, dear children all,
They but followed him to the rivér’s edge—not a
step beyond;
Then sorrow dropped its mark, quick the pyre was
lit,
Then they plunge in water, heart-whole they, the
graceless band.
SIQIL QI
ipstws
Oancapica®
grmouwnet CGuwis seal eG cuwirento
Camouwnrer GouigsGsnt Qacrats saiensGu.
Body
161
is Fragile Frame
uersHont upHmsGsnt worblevwd uphma
No roofing above, no standing ground below,
Two legs to suppport and a central beam athwart
Rudely thatched on top but unlined within,
An empty vessel in Karmic garb enwrapt.
GrsHor wor QarosG Gwoict cues
Hs ros
GLPOLs sToIEaI QOLarM) oT
An ill-designed habitat is this body. Roof above it has none;
LL AO
STV)
Hp Gurgiwb mouwnGy.
nor foundation below. Pillars it has two, and central beam
as well; but no cross beam exists; and the thatch is flimsy.
158
When Body-Pot Breaks None Cares To Retain It
This universe entire of treasures vast compact
The Great Potter from watery clay wrought to
shape;
If the moulded pot breaks, men keep the pieces
still,
But if the body cracks, who
keep?
even
a whit cares to
159
Body is Burnt to Ashes; Beyond That We Know
Not
Five
the
senses,
BOW Qoouyh s#Hp spisgyo
unOHier priGlet usmesic) 91199OS
Gsu.w Seid Sumas soirsGer.
162
The Lute Lay in Dust;
the
banquet-hall,
the Music
unlit,
Ceased
unadorned,
The hall lay empty; no decorations remained; dance and music
ceased. However, some do still sing plaintive tunes, after
consigning the body to the flame “and turning it to ashes.
six the chakras
Thirty the joints, eighteen the sides,
Nine the ligaments, fifteen the rows—
All to ashes burnt—no more we know
‘
beside.
The body fashioned out of numerous constituents— hair,
bones, flesh, blood and lymph—dressed in diverse styles was
finally consigned to flames, "and tyrned to ashes. Beyond that
we' know
is this handiwork.
HL_bSsg) Canomact @)mEcvencw
Deserted
(PLUG! Friicy UBOern_
Ou
upsQILb _stUg! UBH UBeor Hg)
Aupgs Af59) Goo) GurGw.
aL
incompleteness
Gone the dancer’s swaying shape and flashing feet;
Another song now they ‘sang to a wailing tune,
And, seeking fire, flung the body to its consuming
heat.
QbSI SOOLIUD wiTQ) Font_wyeit
FRO
Of such
nothing.
MASH wipiplh JoonsGong Bova
F Fra
OarsG90 moviQuuiig) HaILpO mug sont
ASD UpSOSs Ro0MsEGos DF giov
cot&
55H) TDS SAT ENQYS HIG.
160
Body is Karmic Fruit
Eruit of fig and seeds of green to pieces chopped,
In a pot they placed, mixed and ground to paste;
Year UMpsss Spo Breese
QeLg srehlenw gGsgpilb genparar
ULLg) UnitinesTlb Ucteflgest rest
igosflg)
Qscir
OsapuOH Gar wWGp.
163
What Did the Body Leave Behind?
When three hundred days are gone, the foetus
emerged,
Naught remains of it now, dear friends, you know;
In twelve years’ time it learned to smell the rich
odours of life,
At seventy it turned to dust—thus briefly ends the
show.
In 300 days the egg in the mother’s womb, hatched in the
body. At the age of 12 it began to smell the odours of adult
life; at 70 it turned to dust. What did it leave behind?
26
TIRUMANTIRAM
QuGAa Q@és DasQal OQarossmnon
GoLym GHengyms OarHmeur @5e@arosr
YEGs sPurt wypagat eur
YOL_WYWs STV AGES BOG
yoy woehscrnt Gurgew9t GurGs
PYGAG ora sHwir 2 vstd
uggs Ariss umsésHcIM
aTGn.
Lamp Remained;
Flame
Died
the flame
is out,
The
lamp remains
but
164
AOL
thus
immersed
Ever sobbing more
fall and
moan,
and more.
WLAN Dsrctenpuct wwe UA_Ss
2LQIb 2 GGL 2 Gag Vsmprow
Qriuris Csipr 5585 Devi
SLtur Vusgsuwt auI@ wnrGp.
165
body
the
And Life worshipping
Lord
of
grGw.
Leads
166
But to the
Grave
With horse and sword and canopy outspread,
Man fills his fugitive years with pride of life;
But even as the grand cavalcade sweeps past,
Circling from left to right, expires the breath of
life.
Man marches in triumphant procession as a hero at the head
of a victorious army. But even as the cavalcade passes, life
ebbs
Those Who Do Not Adore the Lord, Lie writhing
in the Seventh Hell
While the
wrought
Qt idaicvtd HUN
Life’s Procession
Loud the fools lament unaware that the oil is spent.
Night follows day—this they fail to grasp,
And
UL
blooming
Konrai
not the Divine,
away
without
warning.
How
very
transitory
ETEOE SUNG EH SostLomit Lupls&)Oovest
urHmieh QuvnwIQeer usvGornt uplse)Oavesr
Gsripsuusr Horn Osrpoms Qeuign_Qru
ASST YMUUL_
Ov GureaQ)sFat_onr_
Gus.
In the Seventh hell, neglected lie,
Writhing in pain and wordless agony keen,
The kith and kin, widely crying, did shout and howl
and sigh
The body and soul that worshipped not the Lord, who created
all, writhes in the seventh hell. Of what avail‘ are kith and
kin, all weeping and shouting?
is it all!
Nothing Can
Lure
Back
167
the Life that Left
When the energising soul leaves this leather’
bag of
the body,
What does it matter if the ravens feed on it, or
the
bystanders
scorn,
Or drops of milk
are poured
on
it and praise.
3. Qedanb Hewureow
TRANSITORINESS
AGB S75 Qbd aonuys CaGw
Durga IniQsnsiren’s Gurcuger apcrong
Os Gea 2 DOD Dadeumené Caen
WGend Dmewecr wrgz01 werGn.
Kingly
regalia,
domains
168
and_
riches
are
impermanent
Before others seize and away your riches -take,
Your elephant and car, your kingship and grace,
Even while life pulses, if you the Lord’s asylum
seek,
You need not do any other austerities.
OF WEALTH
Why then speak of riches which no better fate can
meet?
If the Heaven’s King, you unwaveringly seek,
Like pouring clouds choicest treasures fall at your
feet.
:
Even the luminous moon is devoured by darkness. The wealth
we accumulate is far more ephemeral. Seek the Lord of the
Heavenly Hosts. You shall receive indestructible treasures, as
from the pouring clouds.
FMM
FIM
Acrerg
Quéep Piacr Qociuip Qurégs
Bwagy Osdagengé Qsradrovayd Coucdro
wwdep prowWer cutencut Carencaes
QuapQareinod Cura QuGeEsOscdaunTCw.
Wealth waxes
ay.
os”
T
ett
eeEp
|
Sy
eee
ie
The radiant moon
darkness turns;
and wanes
SMEGS uTGlscsr
wrOor
Dagcuniacr genpacr
2 orgyuit. Guriba to gsari OMGSS!
seroma arGorna?t sorG@anofGo.
169
like the moon
that life animates
3
into massive
Your
170
Shadow is With You, Does it help You?
How About Wealth Then?
Foolish they who claim their wealth their own,
Seeing their own shadows to them useless though
nearby;
TANTRA ONE
L245f
The life that with the body comes as surely departs;
_ They see not; the light that lends lustre to the seeing
eye.
Your own shadow is so much with you; yet it offers no shelter
to you. How is it then. you cling on to possessions? It is
vain hope that it will afford you security. With your body,
life too departs. Seek that which imparts light to all.
Fi_ig.w Corl, Womrmacir 19.75 UpLd
ALWs DaroaribIsrG Dard Memt musH@ibd
GLOSS ZIGDK -_goicd) wniQsnors
SIS DETODSSS MFM L cutGm.
171
Weaith
is a Boat in Dangerous
Waters
How fast we cling to stock of cattle and riches gay
Less stable even than the boat which midstream
upturns!
Likewise a bond ties the body to soul,
When it will give away no one knows.
GUMPayLd nencraiupib wsaSeT 21 orLING
51G werGu Os wsQscrut, goer unger
Gog ngancr aMiayQew cunta_GS
AY
The Bee Stores Honey Only to be Appropriated
by Others; So is Your Hoarded Wealth
Soca Quire) jtay wnGw.
174
Earthly Treasures are Fleeting
However
much
Our
children,
wife,
of treasure
brothers
we
may
and
leave,
sisters will. only
The industrious bee from flower to flower hops,
exclaim ‘‘What has he left for us?’’
Seeking, scenting, gathering, its store of honey
sweet;
But soon the subtle thief digs and steals the hoarded
If we devote our life merely for such treasure,
At the end when we are in-agony no one will come
wealth;
Likewise,
our
earthly
treasures
the
same
story
repeat.
The bee gathers honey industriously. But someone else steals
it and enjoys. So it is with your wealth.
for help.
Canrions AGSS5H) DUUiGancreumit Q)mIRensw
UCOS sHNOQuncg) Gurbanp gerug
BILy.w STS wt cups) cuss AIALWIcst
ar_y& Oan@ssart maar
Worldly
CsHns ADsaier OsoisSi sovtiscablosr
AAO QDUGEAH 6VEH) wVsETCS
LTDDS snorel Tt WY SSM Dedusongé
FAMOSH UHMSETOD GHs5QyL0TGWw.
172
Wealth
is a Flood ‘that Ebbs
The
175
Desires are Never-Ending
old familiar faces come
smiling to greet and
bow;
and Flows
not.
Lose not your bearings, caught in wealth’s eddy;
Fling aside the transient trappings of earthly
treasures
And thus when the Pale Sergeant comes, for the
great leap be ready.
Wealth comes like the flood of waters and flour away. Put
not your trust in it. Fling it aside and think of the Lord.
You can defy death in triumphant joy.
WGipHarp Gecvouuprd wrOwd 2.1 Gor
EOINPAarp ilenss Qacdgyri sovrdGured
AMPActy BsmEEGCEIT IHC ors
AMOpraip nussoow Corps wrGp.
amGm.
Our desires grow, but none the truth to find;
There’s one stake to hold but nine exits to leave;
Weigh well the pros and cons, and having weighed,
waver
=p
173
.
Deceivers ever, they abandon us without a reprieve.
2LmbQur @ulfien ot_Gra@w Gurgy
1 @uouiMh. QaErcIi Mone: ACTON
TSR SHILD
ANObUA srvihlorm Qouwpewor FIST
SFOUA FFOSYC GLPH ovnGy.
176
All Your Wealth
When
Cannot
Bribe Death
Away
the vital spark leaves
this mortal
mould,
Bribe there is none to lure it back; think, think of
the Lord;
Death’s loyal servants on restless mission bent,
Do nothing consider that with hot breath you pulse:
When life takes its flight from the body, think of the Lord.
You cannot bribe death to stay his hands. The Lord alone
shall be our refuge then.
4. Qoreo Heaawmrentw
TRANSITORINESS
ApsOsups Conuy.w GHrulg; GopGs
AMpssorOs Goorr alyPevr wrpsr
Gypsscry epSOSG sruisAlv proled
MpsscrOs Conti aug GarGo.
OF YOUTH
Rising Sun Sets; Glowing
177
Youth
Fades
They see the, sun rises in the east and sets in the
west.
Yet blind
of eye, the truth they ne’er apprehend.
28
TIRUMAN1TRAM
The tender calf grows, fattens for a while and dies;
GIVE
But this wonder-pageant
comprehend.
Gugye! Bi_pg) oNGwYyaier winGer.
of the world they do not
Time
Morning after morning the sun rises in the east; blazes through
the noonday sky and sets in the western horizon. The tender
calf grows into the fat bull and in a few years dies. They
See all these; yet they do not realise how very emphemeral
youth is!
BUI uaa siPssor eSILILICN GAL
UoerOOares 11Gb YEHSD aintQ)vonw
foster sramisar tor OanOsGans
S19 ® MNasHMea eH) waGy.
178
Even a Life-time
SL FSM
is not Enough
to Know
Him
oon MS Froog.
181
Fleets,
So Centre
yourself on the Lord
The
boy grows
to youth,
and
old
age
youth
as surely
But time’s changes teach them not that nothing
abides;
And so, in ceaseless pursuit, His Sacred Feet, I seek
Him who, transcending this world, beyond the
universe presides.
From the cradle to the grave man passes through the seven
stages of life; and none of the seven stages lasts. Youth passes
into age and then to senile decay.
The years roll
on; but none the Lord in his bosom
holds,
None to probe and perceive Him profound;
Even if Time’s thread be to the utmost stretched,
Still they know not the spark that kindles all the
Jamps around.
DTM UBUGILb curcernoht aLPougieh
FTV
IAM Geer Fvanu crm&ayd
Do Hoacriiucurs AcmuCe Osu s1Gan.
Csiigan Ooms Qoromw sent_wpmp
a dispp Uaioe afu sGumacr
UTUSSDD Sts ULTeoL BEBHonw
Day after day we wake to greet the morn,
Day after day we seek the nightly couch;
Even though God, good and great, may frown
gisgaps Dancrexd 2uWiGsiter GunGs.
179
While Life Still Throbs, Fix Your Mind on the
Lord
When youth had danced its way to palsied age,
Scarce the chance to fill the years with good deeds
more
and
more;
So while life still throbs, fix your mind on Nandi,
Into whose spreading locks
The holy waters of Ganga eternally pour.
ETOH ATPHSUT HSSQUD HSS oytd
Think
SGL0uTSgs sre,Flgm, aruyLbgs GyGou.
Youth is Sugar-cane;
180
Age is Nux Vomica’
Time was when fond damsels on him their love
bestowed;
Like cane’s sugary juice, slow sucked, was to them,
The idol of wenches with budding breasts and
jewelled shapes;
But now the sweetest cane has bitter nux vomica
become.
In youth, man is the cynosure of women’s eyes; but when
palsied age advances, he becomes an object of repulsion
to them. He who was like sugarcane to them now becomes
bitter nux-vomica. Such is youth’s brief dazzle of glory.
Tweet Qenarwer
Das get aon ety
sree apace seid Peat
ne’er
True
devotees
guarantee.
Time’s
Cycles
in
miss
His
great
Love’s
Man rises with the sun and goes to sleep at night. Day after
day, night after night this happens and thus life fleets away
UGABA ebgsiGioni couenscit our(pLD
UGUA HHgib upsGwb aDGab
UGWYA ogg uohS sneer utp
UGQA’AG uu umsHleam cunGp.
The Body
Perishes
five
senses
dwell
They may
leave
The
HGdOuTES QDoearpaw aWop wITsEGE
of the Lord Through
18
wrath,
aADgubryeut eperOercrener GiosdOwesr tomgit
SQbYy sats gs sorcsQOanomr. brGurwd
to
decays,
_ 183
with the senses
inside
the body,
it any time,
If the five senses become unsteady,
_
The body which is the container of the senses also
perishes.
cv&lencs
pid
semen gm smis® Corg2.
coucicr nasAcrm Osreipi spent
err gyi y suTenguyid enemy GuiTenguyLd
184
cromeIDILd IpruBed rABOSTYS gTGoKnow Him the Eye of the eye
We perceive only the external sun and the eye with
which
We
we
see
it,
do not realise the Lord within who
stimulates
both the eye and the sun,
Not knowing Him we pass from heaven to hell again
and again,
We pass away in the spring of our youth.
TANTRA
ONE
Qo FOTaT KeNoVUjLd 2.1 sO
Hang) 5006) HloncrsGort §eracir
STU
ATV
FGHIGY)
13)
udyama
(emotionlessness),
(concentration)
Us sIosr
OecimHed of pout DnscQunip wrGo.
The
Sixteen
Kalas are Within;
29
18
These
Why Then
the
Grave?
We pitiable creatures do not think,
Of the Lord who dwells within with sixteen Kalas
Then we wonder why we enter the mother’s womb,
And later pass away again and again.
are
in the Sahasra
1) Krpa (mercy), 2) mrduta (gentleness) 3) Dhairyam
(patience, composure), 4) vairagya (dispassion), 5) dhrti
(constancy), 6) sampat (prosperity i.e.,spiritual) 7) trasya
(cheerfulness), 8) romanca (rapture), 9) vinaya (sense of
propriety, humility), 10) dhyana (meditation), 11) susthirata
(quietude, restfulness),12) gambhirya (gravity of demeanour),
effort),
14)
akshoba
(magnanimity), 16) ekagrata
Padma.
Vide “Introduction te Tantra Sastra, “‘by Sir John Woodroffe,
p.S7
TwWHw
THAw
THA
THD
pBrefic. Qoraw syuncow
pIeficd Qensulosred ages
profico oHw sPurwowd
preficy QGbgiacesr Gi_ Gar.
Before
Kala— a part; also a digit of the moon. The 16 Kalas are:
(enterprise,
15) audarya
Youth
Passes,
Praise
Him
186
in Songs
In the days assigned to you, before youth passes,
In songs of praise to the Lord, pour out your heart;
In the days to me assigned, wasting not the minutes
away,
In the days to me assigned, I, seeing all, remained
apart.
5. oult Herouretw
TRANSITORINESS
SOpsAsIM DFHSAMTS Sor OTEOSMDIG
QopsAam Dsdverid Q)nsHoam soor Od
DoopriIierD errdQug orem SH t
aopsHerm Gursh winger srGw.
AHASFIMNGOT GUTUPL HIF ymGores
bss neem wwm&u cnmGn.
189
Life’s Drum
187
The Bud Blossoms and Fades; So does Human Life
They see in the sprouting wanton buds on tender
twigs
Which all soon they flash their beauty and die;
Yet they praise not the Holy Feet;
Alas! they know not when the sure call comes from
High.
aars CargQel Moamrpg
He psy
2uGgb wA6Osiious arsgl uGamrsar
QursG
Hrwscr Qgaw aGgsorw
[uGgo séQeiows sravelt rmnGp.
188
When Death’s Summons Come, the Five Senses
field lay ready and ripe for the Five Senses
to work,
The Five,
that one field
watched
But when the grim summons
of death,
All the Five for ever
The
five senses
summons
came,
came
tilled;
from the Lord
fled and quit the field.
ruled the body-field.
When
they fled and quit that field.
Wssal Gorge From) T9381 Her
ASgiorGor curdp AIEGD Aehecirar
T7
and
death’s grim
Shattered
to Pieces
One this body-drum, two the rhythms keeping time,
Five
the masters
who,
inside,
make
display;
But when the great king, indwelling departed,
The
drum
lay shattered,
a heap of inert clay.
The body is like unto a musical drum. It has two rhythms,
the right and left breaths; five its players, the senses; and
one the king within—the Jiva. When he© Sepa the drum is
as dead as clay.
Gomis prgcncr Causnpsé Gagssonor
Gamisgs gictGor Deoarun® seGonw
Gourmet cronGp aged) wrsour
STHEUM ongult sito) wtGg.
190
Body
Desert the Body
One
OF LIFE
is an Empty
Vessel
The Lord of this body frail that to- ashes turns, the
Lord of Vedanta dance
Nandi He is, who in this crumbling frame disports
They, who know not what an empty vessel this body
is,
They know not what the life sustains and supports.
Osrcrpiesit anciQeang ussis DQoursger
AMQesrit snrdyrs Acim SHHovir
Asano mi@s AwosHDer welsitsdr
duncigicat ants wyscartsQcum wrwGw.
191
30
TIRUMANTIRAM
Lord
Our Days are Numbered
is the Light Beyond
Visible
Reach
The sun’s rays visit all the quarters ten,
But men measuring with their little sense know this
The bee, that nectar seeks, flies high for its flower
on top
not;
3
mystery muse,
deep
the
They ponder not nor on
These men on earth — subject to birth and death.
Even so, they who seek the blessed grace divine,
Aspire for the Light beyond visible reach of eyes.
The
wimp 888 agit
ules
Up wae Quigestg srfene
Spb sGuut Oeucsriow) grass
Agi OpcnjQur grossed $Go.
Everything decays
192
cloth gets torn after a time,
The
grey,
locks
turn
bee
alone,
flies high
it sucks
and
drinks
the
fragrant
the nectar
juice;
invisible.
Ascend
eye.
ADAG) Hr. BOCeAOsFuLAles <9Hi)ovLd
Gurbal®) 573.) yoAsoncrts Gummi blesr
Ba
CGoucsr@uw DsorQenoes cores
AWAIF Qudm 3GHowoued ontsGs.
195
Pray and Perform Noble Deeds—This is the Law
of Life Eternal
The year begins and ends,
This truth we do not realize,
Perform thou noble deeds, good Karma to shape,
Praise thou the Holy One, the Holy Land to reach;
This is the law we need, this the law for men,
SOUID ursasGwd gay sMF
ADUID PaAPHGw sexe Oaneiraf
SADSOSA wr Oar@Ver MF
MPS ser srorsep GoH@sca merGa..
Who, blessed with earthly life, seek the Life eternal.
youuu Guhl snus. HNoocrbler
193
Extract the food of Nectar
The cooking pot of body contains the rice of nectar,
The three fires are the sun, moon and agni and the
five firewoods are the pranas,
Without wasting time get the rice of nectar cooked,
The days are passing away fast.
Qeryy acry.s Aerwet GopGurus
Log) airs wgiGure 2 WTpHenc
Qayy s7y. HawasHPay aporOprai
SIYD Dean sHSgioTH conGon.
there,
high in spirit and vision the light. It is invisible to the naked
Even a fine woven
dark
And
Oeucalw errAs OmiQuncenr cusuoucsrlest.
Osu ans Ansgicr
as lb GuT@srG
suMIsEOaT Hare: soot. GurGs.
Share With Others Before You
196
Eat
Speak not in envy, stray not from the Dharmic way,
Covet not other’s riches with lustful greedy glances;
With heart to pity attuned, as you sit down to eat,
Share with others before the feast commences.
Speak not in envy; stray not from the dharmic path; covet
not other’s possessions; share your goodly things with others.
Let compassion fill your heart.
194
6. Oarn@anew
NON-VIOLENCE
UDDTW DHGFG OFS Gd uctwoovit
wHSpri sepdsnas Danderenw geist wot
SHPTT SOSHDp BuLpes HS sup
2 DPTIGd Ha HwotsGHrw 2 sFlCw.
Don’t
Kill Even
an Atom
197
of Life
For the worship of the Lord many flowers are
available,
But the best is not killing even an atom of life,
The best steady flame is the tranquil mind,
The best place for worship is the heart where the
soul resides.
OarvIO GSOS5ern) HMw wTssenor
UMVMVYS STTT UMFEUH OTHSL_yF
AQsVIG MarG“ocrpn Sourws Greco
AAANOW corgy Hyisgiout s7Gw.
198.
They
The
men
who
Who Kill Reach
shouted,
“‘Kill
and
Hell
stab,’’
Them with strong ropes Death’s ruffians bind;
And stationing them at the fire-gates of Hell,
The agents yell, “Stand, go; and in the fire pit
Troast.”’
They who kill reach but hell; in turn to be tortured and roasted
in hell fire by Death’s
messengers.
TANTRA
ONE
31
7. LOND WISER
MEAT
EATING—FORBIDDEN
Qursveutts Yortene BEG
YousnsT
OsraaGu sores. sri
Qurruigamed
STUMONTGA Hest Qwiocimer
s1gout
LDOVAUTOH LITSS LTD HOU
SEAS
Oseorses UDDS Sours B7FSAY
WVOrsésS Sor
SOOUTES Avery srTBDsHUE, sriGBGenrs
WMS somos unGo.
199
Aonownd QoughrToat 1555 DESSCH.
Meat Eaters Will Have to Face Hell’s Torments
The
ignoble
Death’s
ones
agents
who
bind
base
them
flesh
fast
do eat,
for all to
see;
Shun
Killing,
thieving;
These
horrid
Sinful
Living
drinking.
sins detest
lusting,
and
200
yine==
shun;
to those
Who Siva’s Holy Feet attain and the Bliss eternal,
And push them quick into the fiery jaws of hell,
And fling them down there for ever to be.
They come
repose.
not; such men
in Wisdom’s
bliss ever
8 merweecr BuaiTenD
NOT
COMMITTING
ADULTERY
ASS WMOMUTE YSSHR QGHS5Cu
And up the gnarled tamarind they climb for the sour
FISFS WOTUNOHMS
fruit,
SUMS
STonotwit
:
STWEF ouTaiet sKosflujesteet LOM L_mLoGd
Only to break
Fésld UPS HS AGH
beguile.
aunGn.
201
Seek not the Thorny Date; Ripened Jack-Fruit is
at
Hand
The dear, wedded wife pines within the home,
But the lusting youth covets the guarded neighbour’s
their limbs—they
The sweet
mango
stands for one’s dear wife. The tamarind
other
women.
for
QurganO@srest.
Even as one, declining the luscious ripeness of the
jack,
Yearns for the tamer taste of the thorny date
’
QeEnsrowm
woEm@srest
pweEanOsreat
BosD
Sustie Cani oa
AGSSQwWSr
Oncwresl
QurgGss
wns
hh
s.3oonNuID
yotuorh
hS6
OsrdGups
'
5
wre5ib
And
whose
to Doom
rolling in wealth,
intelligence
is obscured
-
The sweet, ripe mango, tended with loving care,
sensuous .charms;
Do
not yield to the sensuous
charms
of other men’s wives.
You are only rushing to your doom. Hoarders of wealth, rulers
of kingdoms, and souls of great learning—have all perished
They bury deep, deemingit unripe still;
that way.
9. waait Bplay
EVIL WOMEN
oe
cele, saan
ogatld2
(pooped Darema (pyicucv@sus cumiGied
204
Deus Genrer ofr.
MVGH Opec
by
It is impossible to transform the minds of such men
cA
ga
:
2
are
Rush
Such yield to woman’s
Hand
;
who
those
Gurges
HenOuch Gare
per Cpr
uonst wweyp) antec
Apeaseow wnpDHe onGz.
203
Only those
ignorance,
S655) wrgart srepp anGp.
202
Seek Not the Sour Tamarind: Sweet Mango is at
:
semtgib
Adulterers
yossgiti
the senses
stands
mate;
The luscious jackfruit is ready at home. Why then climb the
thorny date tiee?
whom
IS IGNOMINY
Pledge not Your
Heart to Lust
Fine though the leaves be of the nux vomica tree,
Its wealth of fruit is bitter on tongue, unfit to eat;
32
To
TIRUMANTIRAM
them
with
rounded
breasts
and
luring
smile,
Pledge not your wavering heart in passion’s heat.
Deo not be lured by temptresses. Lovely the fruits of nux
vomica look when full ripe. But how very bitter and unfit
they are to eat!
MOAIYS
antisct pmaralenw HIrg.od
samyS S1Gurn aPsgion curwGre
smag] Gurvs sAROSUp Qu
serag Curmabd 5rGenes otGs.
Incontinent Passion
The worldly -folk who seek connubial delights
Are, like eddying water, sucked into whirling pool;
Such is passion, incontinent, fleeting as a dream;
Real it is not; let not its siren spell you befool.
Quwaynid ampsans Qornd9y. wrgit
ywayns Yves sats our erusgyd
lowagynitd aineseurt snag) srosumit
Charms
looking
handsome
like
celestial,
She will ask the first lover to wait and desert
:
him.
more
a
— MMUsS CSL cuT@nOr say. Owes
Onouwwss CorGord mass aNQugy
MSWSEs CEE UTeoulcr srp)Qarar
Onuwwss C5QuM) Gandug) cuTGw.
207
Momentarily their embrace
end it is bitter neem.
The delight that women of easy virtue give you is like eddying
water. You are sucked forever into passion’s whirls.
Women’s
if another
Sweet Beginning, Bitter End
‘“What are the joys that in woman’s charms we seek
or find?’’
The truly wise of heart pronounce thus their course;
“In the hand like the sugary juice from crushing
mills,
But in the body bitterer than bitterest neem.
205
Spells Ruin
swgyp GuA sascaOomps arGo.
But
tastes
sugary
sweet.
Garenp o@psam Gorep@® un&uled
Alp BHount Yorvijy) suntscoors
SMpPS GLGAS SOSEANY vraycd
Yap geopisant Gun@om crGn.
But
in the
208
Irretrievable Loss in Lust
Those unfirm of mind who, in folly vain,
Indulge in sex
206
unreliable
If such
A damsel full of charm and tempting like a
she-elephant;
May embrace a lover with the ardour of grass that
has received rain
betimes
we
bind
not
and restrain,
Irretrievably lost are they.in lust of sex, sordid and
rank.
Indulgence in lust gets you into irretrievable
deeper you plunge, the surer you perish.
waters.
The
10. BAG Tey
IN VAIN
yao
SOLU
PURSUIT
HPp5g) Gurulhy cumtpsons
LitseRb sore
groan
Qaraitadaw Ganda Osrosrtome.t_ Wovene
POLVdae prysd QwugQea prieeGa.
209.
Misery of Making
a Living
Garments to tatters torn, life a joyless desert
becomes;
Loved ones and dear friends forsake, with no more
love to spare;
:
Nothing more to give or ask. void of glory and
pomp.
Neglected, like automatons they walk, sad and men.
OF ACCUMULATION
TES SITS Qoomaicnen oS syle
AFGP SIGHAYS5HM GurGs.
+ 210
Pre-Occupation
Even as the day dawns, men strive the stomach-pit
to fill;
With needed tools, they seek hard the hungry void
to stop;
But our only way
way
Pven your foved ones forsake you. In loneliness you walk.
bereft of pomp and glory.
of life we
is to praise
pursue;
Him
Sure then that pit is filled when,
impure,
Your
fncessantly, you work for making a living and to accumulate
niches. But when the riches are gone, no one cares for you.
With Filling the Stomach-Pit
is swept
striving
nigh gi4Ghb s@oibuem s Crealt
the
what in us is
off.-
for making
a living
is pathetic.
You
Stop
at
nothing to fill the stomach pit. But you do not think of filling
up the birth
pit. Adore
God
and
be rid of impurities.
SHEP S178 soaps CaOauT
MHIGY HisémsK wrsurtsgub aMwgy
Curddeyp gritusrar yoR youOscr
whatever
ASGY SITs Gb HHloo s#P5 SV
ASG
ZIG Asap
cuTGp.
211
TANTRA
Seek not to Fiil the Stomach
Pit
- Pit; Fill the Birth
To fill the stomach’s
precious gold;
pit, they
stony
seek
ONE
;
In good time, light thou Wisdom’s lamp,
And intent thus, to that new-lit track, keep close.
the
Do not trust in kith and kin. The bondage they forge is
relentless as Karma. So in good time light wisdom’s lamp,
and guided by it, close the track to birth.
But little do they know how hard it is to fill birth’s
pit;
Only when true wisdom you attain that pit to rule,
Then that pit is filled, when life is washed clean
and rendered fit.
AVSIM BH
You seek ‘gold to fill the stomach’s stony pit. But the birth
pit cannot be so filled. Seek the Wisdom True; then that pit
Oamssoncr Feener
will be filled up and
primordial impurities.
you
shall
forever
be
cleansed
AQSTLIBOSUp FHM Deno Sus
SL GG5rT Bo)
a Puget ipetGesx
2LBOSTG arog sionals Cons
Osr_rigiher musi) s1Tssqy wrGw.
Light Wisdom’s
Our
kith
and
kin,
Lamp
unrelenting,
more
Lord
of
Karma
The
stern,
Unrelaxing us pursue; so, ere life from body goes,
RELATING
aliwpuGurger
sureyib
this birth
TO
BASSI
Prosperity
Riches
from
AGH
GauH6o-
Springs
From
obloquy
214
CGULGL
AGM
sky and
Assos
Gurs® pry. YymuOGasr@s g1o% sp) our
SsTbHaNs) Gucwys smoOuUUg OwwsO5n
STO cnGo geoutiucLe anGp.
215
They
Give Before They Eat
The Vedic Brahmins who holy sacrifices perform,
On Salvation intent, give before they eat;
Even as in knowledge true, supreme they stand,
So in conduct
they lead—to
the. One Goal headed
straight.
Such Brahmins are elevated in knowledge and conduct. They
feed
others
before
they feed themselves.
—
crowd
thus you
SACRIFICIAL
Harrying
Births
torture:
without
pray
the karmas
count.
in
‘“‘No more
to the Lord.
FIRE
AIO
MHbSorT
YBuBuor
.9wS)
ADEM IMEI MUsSSsHNor 2 Qurg conres
Qoowrgeacr wrongs HumGd Ourcapsi
Jocwmucsicr wunwGsrr gnu@se5) wrGw.
Sacrifices
earth,
The directions all, and the godly hosts who there
hold sway,
All flourish in Victory’s wake when Brahmins true,
With Vedas commencing pursue the sacrificial way
AED
the five senses
the miseries
for me’”
Sacrifice
free, the spreading
from
213
saMwid
AOM
sags
Soansys DosrQun CGsat Gyprepw
Momrwibd OuGg@hwu Gus wpsomb
ADMDFQINVT
is Refuge
six tastes harry;
cluster malign;
1l. ySReN
amerule
Alone
Coustrig bet mrGar.
Him the Six tastes harried
Him the Five senses maligned, countless miseries
giving,
Him Karma
tortured through birth after birth
pursuing—
Thus he learned to despise life—in the Lord alone
refuge finding.
Time
than
Boor Gad
AMSEC ouch etosresho) Fest Litd
PISS idAlencr QoIMadav aumLpencu
212
in Good
33
Lead
216
to Heaven
When the sacrificer in the company of his consort,
Offers oblations to the outer fire and the inner fire,
Maintaining
They
the
proceed
discipline
of yama
along the correct
etc
yogic path.
GurGoer CGunrGi yMssaqct ODedH@
brSyominr& wofipege Gorhnes
srfoen tru gomcrlb unmussit
GaBoar
Karmas
tr)
MauisHerm
Depart When
cunGp.
Mantras
217
are Chanted~
Morn and eve, when in devotion rapt they chant,
_The two goddesses (Gayatri and Savitri) with them
in smiling grace stand;
Then do the two birds of one seed sprung
Karmas, good and bad, fluttering in haste depart.
Apuper ApAurd OpOeat CoQ@ecrgy
onpblcr Anhui amsug) cunts
soups OINPSG wSHer
Qevihicrm Dewan Sug
wr «crorge
cmGw.
218
34
:
TIRUMANTIRAM
Sacrificial Fires Consume
The flame ‘emerging
from
Sins.
The
the sacrificial fire fed
with ghee,
When it enters our heart the egoism is burnt away,
The-moment this truth is realized, salvation dawns,
This is the path supreme.
fn the sacrificial fire, all sins are burnt; all Karma is scorched
and all diseases that Karma brings in its train fade.
WGA Vedat CaQ_orgy (paGer MLSs
UGHOsVab 555 SHMMAQCCA GIOW
UGAGsHNs Horuwd agahGs Oscwrcal
AGSHOF0OUS 51GH Cacaher mnaGp.
220
the Three
Fires,
heart’s
is the Master
of Holy Sacrifices.
He
is the Fire Within
Inside the Fire of the Homa
Inside too is He’seated
All Fires
is my
pyre
The two Fires in the sky, the Sun and the Moon,
are He.
The Fire of the Homa checks the sea of Karma
He who is inside the fire of sacrificial homa
Firmly holding that vast riches are a grievous curse
They hungered for the Lord who to us richest
treasure gave;
Hoping and dreaming they waited for the immortal
rize,
Atl sacrifices performed, the undying wealth to
achieve.
221
Lord is the Sacrificial Flame of the Heart
The Pure Flame is He, the immortal Lord is He,
The Radiant Flame who in my heart’s core resides,
is also the flame
of the funeral pyre. He who is the flame that scorches Karma
is also the fire that was contained by the Lord in the northern
seas, when the Devas and Asuras churned the ocean for
ambrosia.
AH
NHSHD
SHH QGFIGL
TmHGb AMsH
Qurm®
AGHSUT
Booms
~
amsugGger Oewgsor
Qortus MuGous
Amsgid ysypgi curGw.
Riches bring unending grief. Sacrifices lead to undying riches.
~ 223
Sacrificial Flame is Undying
In true penance striving, to Vedic rites conforming
They, who-everywhere raise the sacrificial flame,
Tireless, unsparing in kindling the Holy Fire—
Theirs the true flame eternal, theirs the undying
name.
:
They who kindle the Vedic fire and tend it in tireless continuity
have kindled the eternal,flame. They become
fr.
12.
Lord,
in the flame of the funeral
from expanding.
The Fire, that the mighty.Churner in the sea begot,
abides.
Imperishable
grocer onde
srgcnor
mbar sycatong DESH
Coriae Caepm SL ESHS
Gorwg gsoovag win.
are
eusgicr nH
2 are@;ercs stb Q)enp
Fosgiot S88) Qosm@ancr aunrgoores
CGansger HG
Menara Donors
sr ov
Csrnogsgiot HHH) Gos.
gsnGer.
222
All sins fly like wick fast consumed in flame,
All diseases fade that Karma brings in its wake;
They fade ard’ fall in the rising sacrificial fire,
And all evils are scorched that our Karmas make.
eerat
ema
seme.
sensi.
eyes
The: Lord is Pure Flame. He resides as the pure flame in
our hearts. His eyes are of the three flames—the sun, moon,
He
It Scorches Karmic Evils
Give Wealth
whose
and fire. He is the transcendental Lord of the seven worlds.
ump w¢wseytd- TAys DACuTIA
CP sasgib'agidecr Corie
ampQe 598 2B85 sono ipib
APs
su -Neancra@ wrGw.
219
Sacrifices
Lord
Who the Sevén Worlds transcends,
The Lord of Homa’s Cool Flame, and my
kin besides.
immortals.
one
Lee
SS BeMOIT
Ip HH
l
DHARMA
OF BRAHMINS
P
oe Roy
a
ojnee on Geum HOIMSNPsd
yee
O Gernit
Crdsiyd qdQipd Gurgid Puwes sui
shoe 5H4q5 wsgiPer prmOeOs
epRyd
9BF stmapic
Curiae.
224-
q “=A
~
’
0 le
‘ «
yf
» Brahmins Stand in Holy’ Path
Brahmins are’ they who the six. duties perform,
Tend the glowing fire and thrice daily pray,
o
Poo ene EQ
TANTRA
Stand
fixt in the
Holy Path
and
chant
the Vedic
hymns,
Morn
and
eve
and
perform
the rituals.
ONE
*“‘Paramesvaraya
learn, to instruct, to give
Vidmahe;
Brahma
pracodayat”
Meaning:
‘‘May
contemplate
Six are the duties of Brahmins—to
* 35
: 34
;
direct us
—
Woodroffe,
we
Pasa-tattvaya’
.
ooh
dhimahi;
.tan* no
eg
know
the
Supréme’ Lord:
the Supreme
Essence;
‘“‘Introduction
to Tantra
let
us
and may .that Brahman
Sastras’’
by Sir John:
pp.92-93.
alms, to receive gifts, to perform sacrifices and to persuade
others to perform sacrifices. They tend the holy fire morn,
noon and evening. They chant the Vedic mantras at dawn
and dusk. They stand constant on the holy path.
Tirumular’s reference here seems to be the’ Vaidik Gayatri,
Gagrésm Gas DAGUOUT@ (pduse
Gurgr6s wner Ogos
gicryse
QuGOsD wrest AMpesreubd Orbs!
Brgnhs
Cugsr6s
GCursrgs
FSTHSD
cromngsce
wor)
Through
Vedanta
They
GGOBN wrgyeng ay BI
Brecon
merge
into
GointeGar.
225
Seek the Endless
Bliss
Pranava,
which
transcends
the
three syallables.
And having the vision of the Lord who is Nadanta,
Vedanta
Merge
Vision
And
and
Bhodanta,
in Him and be in eternal
bliss.
the Lord that is the Finite End,
there
into unending
bliss they grow.
Nadanta = transcending sound
Vedanta = beyond the upanishad
Bhodanta = transcending the Pasu-Pati-Pasa
complex.
226
in
Gayatri
holy
the noble
hymns,
the heart
Love’s
Chariot,
great holy way,
By Guru’s grace inspired, they recitéd’ the, mystic
lay,
The rituals performed by the four veden prescribed,
And thus attained pure, pristine Manifestation—the
spotless Brahmins they.
ee
, & ;
(Aum), guided. by the
and
:
:
a
Sages
228 ab +s5
ooh
aS
U
:
To Sunder Birth’s Bonds is to Realize Brahmam
Savitri
of Truth
lost in Love’s
sweet
They drown not in Maya — the holy Brahmins
meek.
The Truth, penance, the realization thats He and: ‘we
are one,
:
hee
Intense control of the senses and
Bring Moy
Getting rid of the body-mind complex—
fs
These help to attain the Brahmic’ “state.’ Bre:
Gasrésm Gals ADGbOW Cuswir
They seek to know the inner meaning of the mantras, Gayatri
and Savitri. Chanting the mantras, and mounted on devotion’s
chariot, they triumph over Maya’s temptations:
Gayatri Mantra—Gayatri is the most sacred of all Vaidik
mantras. The Vedas lie embedded in it, as in a seed. It runs:
Om
bhur—bhuvah—svah:
tat savitur varenyam
bhargo
devasya dhimahi dhiyo yo nah pracodayat.
Meaning: “‘Om Let us contemplate the adorable spirit of the:
_ Divine Creator (Savitr) of the earth, atmosphere, and celestial
spheres. May He illumine our intellect. Om.”’
The above is the Vaidik Gayatri. The Tantra has its own
Gayatri which may be chanted by all. It is called ‘Brahma
Gayatri’ , and is given as follows in the Mahanirvana
(Chapter Il], Verses
Deep they pondered on Pranava’s
FSDW (PHS SOT Sic BSQd
TWIST GW QEHuud rg Gw curt _gytd
They Incessant Chant Gayatri and Savitri Mantras
on
They attained the Manifest’ State of ‘God *-
955 QUINTET 2 coTL_MT WoarraypmiLs
Qussb IHISF5Q) WTIGW IgwGw.
brwsgior Corum woonGuriaor TG.
to seek;
Mounted
ecstasy,
227
Guru, they perform the rituals prescribed.inithe four Vedas
and realise the pure form of self-manifest existence (Svarupa).
Ceugs CGsGon Pencacynn Cougs smu
mysterious,
They chant
Cuss
Having realised the truth ee Pranava
snus SNGu s@ger asHn
BUSY Gout wHHgwones Geroel
Minds _ centered
fe
9GO6D wren Afleow GES!
OenGun gnGoant gacokounrit unGg.
Intensely eager, Vedanta’s noble doctrine to imbibe,
They
‘
109-111):
Tantra
Gasrésm Gal O55 Cams gsGor
Gasnbs wrag Garions oy)sGrw
Casngsm Galvan Garlemasale tnGp.
.
229
Vedanta is to be Rid of Desires
The Brahmins who yearned for Vedanta’s mystic
truths,
Heard and listened they yielded still to desire’s
“sway;
True Vedanta it is when. earth-born dosizes all are,
crushed;
Those who Vedanta truly grasped, allgiearies” ‘pen
away.
HIVE Amasuytd puch IgwGuwr
Beg anidure giesrFlens Gasiwmd
*
Aol
36
:
TIRUMANTIRAM
gag Gasipslb gomGlens Eremombd
BMS BsSeIT srser FyucGov.
230
BESS Qodone G7uB permrEi
ABDYCH FHS
True
Tuft and Thread Alone do not Make a Brahmin.
Do thread and tuft alone prove the Brahmin state?
The thread is but cotton and the tuft but hair;
The true thread Vedanta is, the true tuft knowledge
These the Brahmins truly see, these virtues to them
belong.
sSBub DarPs soleprong, sreficing
935 Merwdale CGimGb 2 carter
usiyb OeraAs uget 2 csteow WerPc
WSCs5pib epiot Yonsei smb 9oGp.
231
Attributes of True Brahmins
Of Truth devoid, of pure Wisdom bereft,
Lacking sense-control, spiritually inert,
Empty of devotion or grasp of Truth divine;
Mad
fools
are
they—not
Brahmins,
I assert.
GGOsP urGa GGuae Carésy
SG
Huo
sos
snaps
git sunQurg gidunenm GuntaGe.
They Seek Samadhi
232
State
The Holy Path neither Chit nor Achit is;
Along the Guru-led way, they reach the blessed
Holy State;
And all action and rituals abandoning,
The pure Brahmins glide into Turiya Samadhi State.
The true brahmins transcend the chit/achit (real/unreal) state
of consciousness. Guided by the holy Guru they attain the
grace of his feet. They give up all rituals and sacraments;
and finally attain Turiya Samadhi state.
weapGurg amGr wenpual greased
nepGuTigih Caugnhs aunvicnouled gritionio
Gaplurige wpgiiter CarnwnawQwen
ppGari wang sbs5er grGw.
233
They Stand Firm in Vedanta Truth
Only those who chant the Vedas are true Brahmins.
lt is only the Vedanta preached by true Brahmins
that is lofty.
if other texts which are defective are-read it is only
for show,
The tree Brahmins realize this.
Siporew yoo sM5oMp APSSHSF
Pig Qe: sizer Comes DaapudryoD
Brahmins
234
Bring Prosperity
to Earth
The
holy Brahmins who the pure life embrace,
And ponder well on truths that mark the Vedas’
end,
Their
land
wanes
not,
their
king’s
earthly
empire
ever grows,
If morn
and
eve
the sacrificial
fire they
tend.
Where brahmins truly tend the sacrificial fire morn and
evening, where they embrace the pure life, where they
meditate on the teachings of Vedanta—there, in that land is
no scarcity. The kingdom flourishes and affluence abounds.
Gagnbs @remb Nerae a)GulGoorit
BrSsThs CGursw peo Fu Gurgésgy
Gursrgs wribuger UNHYSL) YSHSTO
BISTHS (YSHYC MSHuyid wovremjGw.
Through
;
DgOap unu AssAS BonHs
2 GG) vias
eon) Gio.
Vedanta
They Scale
Siddhanta
235
the
Heights
of
When the Light of Vedanta dawns, from Karma are
they freed;
Then, up the path to the Light of Nadanta they
scale;
When thus they reach the Lord of Bodhanta Light,
Salvation they attain—and Siddhis come to them.
Quan
Arcs Hw eOuhu srggy
BUM Q)HSI Hovirduisy GuFlayyid
Qacrm DorngGid aMAitsenex wrGeur
Oscrn) iss DGajor. GunGz.
They
Seek Merger
236
in Lord
When ‘You’ and ‘I’merge in one and the truth they
see,
Then seek they the Lord triumphant, seated firm,
serene,
Past all babbling words of sweet-sounding praise
Such alone the true, worshipful grace attain.
51Gen AO LUD HysHIOS sAZH
warGer aMt_viu@ GuGgretenn mrtg
WGng sraripser yorosiw Cumacamus
237
eGnagtb grt G@D.2a) 2 csrearGov.
They
The
attachment
Vision
internal
Brahman
and
in Aum
external
vanishes,
Egoism goes and mind ceases to wander elsewhere,
Like Brahma seated in the lotus they enjoy bliss.
Who
partake only the havis offered in the homa.
TANTRA
ONE
37
13.. 9j7¢m_®) (pen.
THE
SUN ITF
SOOT HE
SOOT WTF
PATH
gpa Os_nGsnt Aasged IpsHnOasncraicr
UTOW yaNuyid QuGeinppay LoctesaysLb
UOinot HocingG@no 35enp CGurgsgicorit5
STLD URI Hosunis sropoaGn.
241
arog CHOgTUUT
srover Damovovert
JBnbgorea OarcvGevosumnest
BOMOTEOTS STG
Death
Kash
ovmGar.
Fairer Than
OF KINGS
238
Ruler’s
the Tyrant
If Brahmins,
and thread,
The ignorant king and Death are cast in equal
mould;
Nay, truth to tell, more justly than foolish King,
That
Death
to waste;
The
claims
his
due;
Witless tyrant no law obeys but in murderous
fury kills
But Death, cast in finer mould,
men
A
nears not the good
true.
tyrant
is as
bad
as
death;
nay
worse.
Death
does
not
approach the truly devout; but the tyrant obeys no laws and
kills in murderous fury.
BrGLirmjlb werreroucr mTL_Y.cd SouG)5H)
BrGrpyd Bry. YoucrOGo) prt_nGerev
BGLII 5G DaG up Horst
ex ored
BIGLrMIe Decrourd GUS) GergiGw.
Let the Ruler
Observe
239
Holy Law;
away.
the laws of divine dharma.
If he fails,
the land falls a prey to destruction.
Ca
Ca
Ga
Gar
ApAHadonr CGaitwdyc G_cruwest
OpAAHGuAT Gan_wd@wui Gan Guo
AsAhovont sibew aDndvGaihsor
OaAQewisred ofgy curGw.
240
Ruler’s
Duty Towards
Men
of False
from
land droops
Brahmins
folly unredeemed,
and fades,
flaunt the tuft
its ruler’s glory runs
:
So, scanning deep in Wisdom’s light, the King shall
clip
The thread and tuft for empty show kept and
possessed.
If brahmins flaunting the thread and tuft lead an unholy life,
the rulet has a duty to put them back on the straight path.
So too with those
practise evil ways.
pretenders
who
don
the holy garb and
rom) wrgnit soorFlons mrovimest
ool
@ioflscr Gute 54 Sher moursibenw
@Grohls ornGe 57uUf) GenQs5)
The Holy Law daily in strictness observe
If he who rules the state fails to seek the Divine
Way
Day by day that land decays in folly envelopt,
Day by day that ruler’s wealth declines and dwindles
Let the ruler observe
Duty to Impious
Garb
GIMP
TSGSV
Ruler’s
Duty
to
HVUIGW
Hr
Impart
Wisdom
?
242
Hs.
to
Erring
Brahmins
The senseless fools donning sacred
matted locks,
And with chanting phrases pretend
unpossessed,
thread
to
and
wisdom
Them, the ruler of state shall, with wise men’s help,
take and test,
}
And, for the country’s good, impart words in
wisdom drest.
AMOUUYLD LITEHOUULD WDMM Courenoys
Gsarser Guth DECar_s srongquyns
STUMGHT STLLIGIGH STOP OsmplouGersd
Ghajlb WpismwsG orm GreGCw.
243
Ruler’s Duty to Protect Cows, Women
and
What avails the holy garb if the holy life you refuse?
Brahmins
Theirs the truest garb when outer guise and mind
accord;
If the king justly rules and restrains these who go
off the holy way
Then he and they attain salvation.
The cow, the woman, the sacred Brahmins true,
And men in holy garb whom the Devas acclaim,
These the king shall protect; if that duty he ignores,
Irredeemable his hell shall be, cursed ever his name.
It is the duty of the ruler to spot out the men of false garb,
and make them walk the path of purity.
It is the duty of the ruler to protect the cow, the woman,
the brahmins true and the devout true. If he fails, he-shall
surely be condemned to hell.
T8
38
TIRUMANTIRAM
SpssG USHYG Orda Cassycr
WTa@sresG) CSmone 2 caremILd LOG;eTeHNT
CGuadQsnes® gor @Oeu) Gaupsc St Gor.
wpsHd SDOSD Cus Hped Coussrwd
Opssht Gre
AMNSHY®
Ruler’s
WDedOsrpPo wirenanyid
Cassays sriOevret mtG.
Share—One-Sixth.
Produce
of
Ruler to Punish
244
the
Subject’s
If salvation high and treasures true you seek,
Then, awake or asleep, unceasing, the holy way
pursue;
Know that of labour done in this sea-girt world,
To the King, in fruth, one share in. six is due.
The ruler has a claim to one-sixth of the produce of his
subjects. Let him not go beyond this. That is not the dharmic
Breath
in control
held,
246
Drunkards
letting inward
fire upward
rise,
Mind turned to Samadhi moon-sprung_ nectar—if
they drink not,
But, like inebriates, heady liquors madly consume,
Then, such shall by ruler to just punishment be
brought.
It is the duty of the ruler to punish those who indulge in
‘inebriate drinking. True drinking is to reach the moon in
samadhi and quaff of the divine nectar that flows from there.
way.
Cassar 2ams Dapper smug
anes oaistacr qucp wrbpuit
CurgAs qs
Qni@ancrons srmi@aneitons
undiss YOueter uTUss 31Gor.
245
Ruler’s Duty to Defend
SSG FOUS SESS argrong
HFS AcucsmOsrores 5
HIvOGM
THSCH L(UIPSHOSYLD HidonwuIer B)ibonwsGs
Onuws sero, Devise Gabsor st Gor.
the Territory
If the ruler exceeding well his state protects,
The subjects, in duty bound, to that same end
incline;
When the enemy, in lust of pride, the state invades,
Then, like a leopard, leaps the king to defend his
domain.
It is the duty of the ruler to defend his ‘people. Like a tiger
he should spring on the invader. The ruler who protects his
people wins the loyalty of his subjects.
Ruler to. Punish Those Who Deviate
Professed Faiths
Who,
by their professed
Beside
the
judgement
faiths,
they
do
receive
247
From
not
Their
abide,
in the
life
beyond,
In terms of Agamic law by Siva revealed,
Punished they shall be on earth by the just ruler
of the land.
Let each one stand constant in his own ordained faith. If
they deviate, the ruler should not fail to punish them according
to the laws laid down in the Agamas.
STAOsTETD ays SorrvOarcrG CoGanAs
umnd@sres@ Cerner upswbup 2 omosrnGgmit
14, aumené Apiuy
THE
GLORY
AYSIY! wrweyp frp orrBw
AYSINNd usm unibes Garopia
Yap W5UG sGbOuNr® aurenyp
AYSIU sr1eAeos Hag curGw.
Vegetation
gets its sugary sucrose; the plantain yields its delicious fruits.
Even the bitter nux vomica so dear to yogic practices flourish
because of rain.
248
Blooms
The fertilising flood of rains outpouring
Makes trees and plants bloom enriched with sap;
The areca palm, coconut, cane and plantain green.
And nux vomica — stand laden rich with crop.
The rains fertilise the earth, All nature wears a green mantle.
The trees grow and plants bloom enriched with sap. The
palms, the coconut and areca, rise tall and high. The cane
aXe
OF RAINS
aetHor Happ curcabT 9 Go
LagWdeone 2crars S5SzINIOT DIDI
Bogda wnfdaw gemcahu Ogoirosdrs
saTGdane hangs apwc#unGp.
249
Clear Stream
The mountain torrent rushes down from the heights,
Boundless like the love from the pure heart,
Foamless, stainless, clear and crystalline,
It is fit for bathing the Lord.
TANTRA ONE
39
15. greaé Fpcny
THE
GLORY
OF GIVING
Share Your Food With Others
.
t
AiEGL
Give freely to all; discriminate not.o’er much;
See that food is served to others ere sitting down
to eat;
QOWeH syouNourt croroncnles
uNnTsDGS gisele upibQunger GurmmentBblesr
CGaemsuyen_ur NeagsOsteene 2 ososronblosr
ETEOE SOTHZICM
GOI STovid Hs Gen.
250
Do not hoard, eat not in greedy haste;
The crow calls its brood to share its food, howe’er
sweet.
16. 9DGOseWane Dyw
IN PRAISE
STM)
ST
Sr)
Siow)
OF THE
oppher prai@asrG aon GrsPolh
uppeups gictreyLd UMcT Ay) winGo.
cungesroarcd Sreiuce) eurgourr
cungns srmAplox mrgour
ania s5giou grouse
ouniéGsS Suotug ortGw.
251
The
the Lord;
Who the self realise, most freely give in charity;
the self realise, Lord of Tattvas become;
the self realise, kin they become to the Lord
a ns a
They who adore the Feet of the Lord realise the Self; they
who give freely in charity realise the Self; they who cognise
the Tattvas: realise the Self. The
realise’ the Self.
Siva is the
WTAUTSG
WUT
wuTUTég
WwTMTsS
‘Lord
Lord
is kin to those who
;
of the Tattvas’.
feeds
the needy—that
is;
AypsHener gry sono Honpuli
SHSu prohies sGuipe; Oeuuir
AINPSHGE VNsca@euil 7 Qoudenw wTbsI
ANPsscucr OnearQewal 7gonpOpse, FGr.
your
if
You
What
before sitting down: to eat,
Cur gr Sioppucurt worresfl_it
ta
.
Have
with Wisdom
you fill
mind
:
bestow.
spreads
avails
it, though
wide
awake,
if hell-fire
around,
What avails it, then, if impoverished of heart you
are?
Scroncr HPwTG Sree crorerr Hr
Acieow wHwT Penoru@se Cynorg
EOD
UAHA saHp aGipsHreny
SoU
BO SugHOsuujd bGo.
255
Give Charity Here-and
pDs
254
In days of plenty, you will not give in charity.
Easy for all to give a mouthful to the cow,
Easy for -all-to-give-a handful of food to others
oe ba %
true
That alone is true charity, when the needy are fed. They
who, hoard in silence as in a deep concealed pool and gorge
themselves alone without giving do not know what wealth is
for. ‘This a simple truth, that true men know.
not
Easy for all to offer in worship a green leaf to the
Lord,
geptd2e1Goor 3 pGoacigyir)
MHDS OT Geir
alone
True men they who that simple truth do find;
But they who hoard, like water in pool past access,
To eat and gorge—to Charity’s ways are they blind.
Driving away ignorance,
of All
Easy for all, good, kind words on others to
that
Give Charity When
WTAQOM up™arG usFlene
wWTbuUE ysOQarG cumiysop
wribo rey GundsrG mscidy.
wIDUMTts Hering s1Goa.
252
Charity is Within the Reach
food
charity
‘Who the self realise,:seek and adore the Feet of
ith,dear amity.
253
Evils of Hoarding
The Charitable Realize.the Self
Who
Who
CHARITABLE
7
Now
Of yourself knowing little, caring naught for your
good,
_ TIRUMANTIRAM
— Unmindful e’en of poverty of tender youth taking
care,
re Death’s stern, relentless summons arrives,
noble
charities
your
redeeming
goodness
When death steals upon you. does he care who you are; what
good for you; whether you are rich or poor? Before he
perform charitable deeds.
Tek anPEsD sppepLh Q)doncn
irPurse Qe Qadoov
—.
_
_God,
To them
comes
Death,
By Your Charities the Lord Knows You
‘‘I am,
your
God
Men who give in charity are esteemed as gods on earth. To
others death comes saying “I am your God.”*
Barsgn
Nenorsaiov Siraj) Gerri!
Qaaiidencr FFG AG) 2 orG
AamsGe sorgGvIS Cay.cd ysGCipretr
Charity
256
saying;
supreme.”’
MonsGs Sols
apse agGarci rect
STM BMWYL Yorous currGy.
And the many who hold this fleshly body their dear
CGonniencx wrGw.
and Devotion
_ Our life’s boat across
flies;
Twin
Escorts
258
to Heaven
the foaming sea of Karma
Twin the pathways to dispel the labourious
strain;
x To him who renounces, no kith or kin has he;
_ To him who is dead no delights has he;
To him who charityless is, the Lord denies His
Glory giving tapas and charity the heavenly escorts,
To us and our dear kin from life’s battle vain.
Ae
There are only two ways of crossing the foaming sea of kariia;
esence;
By the measure of thy charity done, the Lord is
known
perform
penance
and give in charity.
to thee.
x
Lord denies His presence to him who has not given in
charity.
Only by the measure of your charity does the Lord’
>
‘know
you. Except charity, what kith and kin can a man have
after death?
unos! uundiblorm upPercas unibengs
ADD 2 cngurcss 2DOHMS EVV!
LOD SoSH
FHSS Cougonant
LMONsISISR OUSS uyplOasrctes wrGm.
Charity is Your
git 16g Dads; Osvisus scaup
Msi Ws WHEGW wollgtraci
snciOsta wre 2WTEASHD UdgyuDT
smerOgwioh srergy piocrcuG cunGon.
259
Life’s Prop
Earthly. desires to worldly objects attached,
No end know; but in charity’s noble way,
E’en the little things you give, sure props provide;
All the rest meekly take as the Lord’s gift for the
day.
257
Charity Leads to Life Eternal
_ Some in charity overflow; by such noble deeds done,
_ Noble gods they become in human being’s high
Your desires have no end. Only two things can be your prop
for the life hereafter; your acts of charity, and your godly
way of life.
17. Q30@Oeuner Dow
WAY
OF THE UNCHARITABLE
UYSs Vous A pigeon
prLapes Qevwir sautQecdoud
Qsres
ey. Gu nereslar (pasD@iwd
i upset uwersD wiry.
260
The Hoarders are Sinners
pening
nux
vomica
falls profitless on the
ch the
Matton wealth of those who charities deny;
.
oye they bury deep their treasures,
« sinners know not the Truth.
of theuncharitable is
i to accumulate wealth and die
like the bitter nux vomica which drops
:
gPason aromas osPuyid GurruSest
SYP isor SHUT BTA GVA
OPi sor Gurvggswb GuAt gman
APssoa sorOw 2pHvI9Ip wrGs.
261
Life is Fleeting; Give While You
Live
The aeons pass, the unreturning ages fly;
The allotted span of life daily dwindles away;
This irksome body, as if squeezed by some power
unknown,
Perishes:
way.
seeing this yet, they learn not charity’s
Even when they are aware that they are daily nearing the
grave’s edge, men do not think of giving in charity; nor of .
walking in the path of God.
TANTRA
ADD AD WTA
OTV UTED Hlenesrwuy5
Boba wnifa: Gores para@u
Yowap wriuer Qurund@Oomp Ca@
WODAD
sniisos
wersibler mrGo.
Give
and
Escape
Charity denying they know
262
They journey in loncliness through life, to be caught in the
recurring birth cycle, and to be irretrievably lost in’ the vortex
of karma.
Hell
not the Lord’s Feet to
Their ears inclined to those who falsehoods preach,
They stand to sin enslaved, condemned to hell’s hot
—embrace.
SGUEHOFW wrgZout SUT FTGLb
2 Guy. praiup Cores Spence
SGUEHOVEW aintusser HmpH cnGou.
263
If in Charity
You
SM ESOUT FEST SLPVIY. STG LUT
AM ESOT FFM MSS FITS
WOESouT WIEhS Zioncsru@ionres Mesa)
MMS AersGHaycr oF PHOS sTGo.
Compassion
Leads
266
to God
They, whose hearts melt in charity, see the Feet
of the Lord,
The steadfast of faith attain Swarga’s might,
But those sinful ones of charity bereft, helpless,
forsaken,
Engulfed in passions low, pass into eternal night.
QGuwugies Geronayid Fonomyd Qeuiy 5
Assail,
41
They know not how the binding Karmas to dispel,
And so slip and fall to be irretrievably lost.
priase,
Nor enter they the precincts of the City of Siva’s
Grace;
All Ailments
ONE
Fail
Consumption and anaemia, asthma and colic pain—
Such the lot of those who nothing in charity give;
Snake and thunder, sore throat and fleshly -ills,
Approach not them that other’s needs relieve
They whose heart melt in charity vision the Lord’s Feet. They
who are steadfast in devotion reach the world of light. They
who do not. give in charity reach the eternal night.
Fell diseases make a prey of misers
approach the charitable man.
Qed Qi Ose Mass Oy nus5si
(parucrt Qewiensu) otnGov (py BSS!
“Qoob sg sO
FHers Guengacr
Ayaenrt Apoas J0H99) wrGo.
267
UTM UDsureHt' usbencr TS SMT
Qrusts Sse wren Fut
SIFFS HI YS STOO cuentsanr
BIFSAM HHMGor wrairere5F) ofGr.
End
The Lord adored
is Nigh;
—
but ‘they do
not
Denial
264
Do not Deny
by all the world, yet they praise
not,
To the needy poor, even the smallest bit they deny,
Nor’ll they tend the grove e’en with one potful of
water;
Will they for ever stand in’Hell?
is nigh.
they whose end
Hell is gaping its mouth
poor, nor adore God.
neither give to the
for those who
Loneliness
Comes
265
of Denial
Unescorted, alone, the charity-Iess their last journey
make,
And miss their track, journeying thus, in birth-cycle
caught
in the world,
Result
from
these
to Misery
two
deeds of our
woven
own
into the web
devising;
The bliss of giving they’ knew, and yet the fools
gave not,.
The shrivelled of heart, to charity unwise, its glory
unknowing.
Everything results from your past actions — bliss or pain.
Even having seen that bliss flows from charity, they do not
give, but remain shrivelled of heart.
OsOag) orougie Gauy.cd sGiprest
BOaadea GQewASU Bra gL
QOaigid ragid storey Her Qed
uGag! Dei uUscug) cuTGio.
268
Pou unfiern) ounGernt 2 over
SYP5LU UTT GLH SITs HL Lud
DIP FL_& GWoaIcnes torsm Gourt_1g._
Up ss Glbwor a pHOsmPs saGo.
Bliss and pain —
of life,
Leads
Denial Leads
to Sinful State
' The Lord of blemishless glory, from death and birth
immune,
Permits none to enjoy bliss, unearned
deed;
Giving and gifting — of these always
by worthy
think;
42
TIRUMANTIRAM
Deny and cause
stand
You
Giving
pain;
condemned
as animals.
Think constantly of giving and gifting. That alone is pure
pleasure. Denial causes pain and a continued human state of
existence, subject to recurring birth and death.
Aaa Qaseuws
MHA, wrGw.
True
Seek not wealth that many reckon as life indeed,
Nor waste your days on silly minded fools,
wisdom dark,
3
But turn your feet to the eternal Home
of
and praise
the. Lord,
Then true bowman
mark.
Qsdass aG9F Aiur ampGlcugytb
Yydem curerengts CGurHAes Yogi
Qarad 5GD Qepama gsgiier
is Aiming
you prove,
hitting straight the
‘Do not go after accumulation of wealth as if it is all to life;
nor waste your days flattering fools of dark wisdom. Praise
the Lord. You shall reach His home. Be a true marksman.
269
18, .g]eTLyent_cow
TO BE LOVE-POSSESSED
Melt
Hoary Aupb@ser Oot spect
garGu Aamra srGw short
sorGu Aawra 57Gb Apgsver
270
aarGu Aanrd sr bBGS sTGrLove and Siva are
men
but know
that Love
But unless
of Love,
Possess
Him
your
heaft
melts
in the sweet
ecstasy
My Lord, my Treasure-trove, you ne’er can
One
and
and
You may turn your bone to fuel, your flesh to meat,
And let them roast and sizzle to the gold-red blaze;
The ignorant prate that Love and Siva are two,
But none do know that Love alone is Siva
When
in Love
Siva
are
the
Well may. you roast youf bones to fuel, your flesh to meat;
but unless your heart melts in the ecstasy of love, by these
unnecessary
austcrities you cannot possess the Lord.
same,
Love as Siva, they e’er remain.
ATUL
~ Love and Siva are not two. Only the ignorant say so. Love
alone is Siva. When that realisation dawns, they remain in
love. of Siva.
‘
Qurcioers s_FPovwl GWYANS CarVencsr
Derhs Bisa WahGwd Qaridenm
gahs P55 -OQury wry see
Berahs A_gpsOs5er Gugemny a1Gor.
271
Lay Love's Garland
2 OL WOT STCMLIT
BICTH STON GT
FG 2 lwo Srestumt Q)onosr wig.
UNL 2 oolL_wout Ses um Lg Scenes
Gang O5NOsr® OenmgGys s1Go.
273
They,
Love
Hara
and
See
Him
of intense
love,
Hara
surely
see,
They, of the compassionate heart, see the Holy Feet
to praise;
The world-burdened see only life’s revolving wheel,
at the Lord’s Feet
And, in horror’s mazes
ways.
lost, enter Hell’s trackless
He of the leopard skin, gleaming brighter than gold,
His tender crescent flashing rich with argent ray,
The Great Dancer, with burnt
ashes smeared
thick;
At His Feet, my Love, I lay.
They of intense love will surely vision Hara; they of
compassionate heart attain His Feet of Grace. They who
wallow in selfish ways reach hell, caught in the wheel of
birth-death.
1 remained in love of Siva. the Great Dancer,
the tiger skin. is adorned by the crescent moon
with burnt ashes.
Toten GEA Qonnaicnca a5 gle
(porate YGSA (PSVaInor pr@ublesr
arene YGSAL DUGiSOS FEBS
scronct QuarsGa sonouplerp cutGp.
who wears
and gleams
acrBu apar QerpsA 1p 3ALGU
Sura Bump sere Qurdu agyinPepnd
HemGUT OG® HavigGop amtsasong
earGuTd wedeer cwisQarem omg.
Love
272
Him,
He
Loves
Worship the Lord with heart
Seek the Lord, with love
274
You
melted
in love;
TANTRA ONE
When we direct our love to God
He too ‘approaches us with love.
AGSHyYsr Feonor wing
STOVE suLdLyQeucr GosHend
Srob upPsgicncs aNiA HGS
undeDayp Osncienn soni Pousti
suctrcariderot 2orIcPet mr Gowr.
He
is Enthroned
is Blessings
All
The Light Refulgent emits beams of purest gold;
Plant that deep and firm in heart; raising worship
thus,
275
in Love
(Yau s Potubd usi_ss (psMonr
AMO SF VDSUWQUG wrener 2H Govnt
UGUO SF DES HES wd cumppahedlev
ATWUO SF SIMS YSON_S 51Gon.
His Love
277
If you, in yearning song, seek Isan’s Grace,
Then, sure, no end be to His blessings copious.
The Lord who sports on His- Head honeyed with
Kontrai flowers,
Who was self-born before the beginning of time
And who-abides even after the. pralaya
He came to me out of His great.compassion.
His Love
Couesrig.cd
AAGSD Dar@SHOwW Moss
cat cur GanGen.
Adore the Lord melting in love; He is the source of all Love.
To me He showed His infinite love.
SIACING
anGenG
CsQeing
SIOCIIG
43
ASSWIG HHH Mptionrwye5
Oeil gsaucsr
ouss uneis Cou woilsiacit
Qéonsy Crmanunr chong Doneraorgy
5FACU Jyoromrcne BIHA onGo.
278
Seek in Love the Heavenly
Birth
He caused,
and Death,
This mystery
daily see;
we
Father
too, in its wake;
and yet mankind
Cling in deep desire to life, but call not on Him,
Nor seek Him, saying, “‘Our Father, great
kind.’’
276
is Unending
and
AMMIDIGT GTTSHLYOS SISit_ onus
Many know not Him who first wrought this world,
And wrapt in infinite Love, born of His lordly Grace;
In this world, evil-ridden, He filled our life
With His love unending, He, the Lord of limitless
(perfacr orreripesl curs GLb Agreataicsr
HoamIayer o1r&) gw HL HH OuT HT
Haagen
onisGs
space.
sonosrgioncer
witGi.
279
He is Qur Refuge
Out of infinite love for us He created
that, love we may know
this world, that by
bliss true. Of limitless dimensions
He is; and yet He contains Himself in the love of our tiny
heart.
Inside Love is He; in outer Nature is He; as body
also
is He;
;
The past and future is He; the Lord
of Rishis is
SG59/0! VebOurenQsw snlisOre Crrh)
He;
The Precious One who inside Love resides,
,Only those, who in Love reside, find in Him
QHESHuYd muggird Qonnoucror CosHuytd
Refuge
free.
19. g]omy Qeuianeny siilacx Fact
SIVA
KNOWS
THOSE
Dapssgid Quppgud rac Pluyto
2 SES GOT DsWOOb 255 HIBcH
QarippscrLy Deis Gor EIU TTS G
W&ipsSorL) Oey w@gorg) cuTGw.
280
Lord Rewards
as Merit Befits
WHO
LOVE
HIM
Qe Ins Aucdeug) ew gZaicsr
AITUL MANS MDsmypPsvuen creirosflenitd
HAMID svalQeuw 57H Aone MUss
(ports ma wpy.cug) 3TGes.
281
Lord Blends Life With Love
What we scorned and what we gained, He knows;
The Lord gave us this life to attain supreme bliss,
The righteous Lord in Love rewards as merit befits;
But we spent it in deeds that bring misery
Who, with burning zeal, seek Him with heart of love
To such, well-pleased, ‘He His Grace awards.
Yet if we have love for Him
He will put an end to our rebirths.
Siva rewards us ds our love for Him merits. In His love He
gave us this world. Will He not in His love also extricate
us from birth’s cycle, if we seek Him?
AYO! ApongsZuier CGwG@ovepid s1cGeurai
Qenjon sorexiQurt CHa Qongsisor
the
gst) sarefaugs 5105 gL SanD)
Beryg Asmsow sr@wvler Go.
Q)stuccr Qos
28
ATUAGT
WIT ELD ow)
Divine Light in God-Love
His Love
‘If
we have love there will be spiritual glory, and
cemisAyar 0Gs gQalaasd wmieG
— aerisAled org Gora) 2 cured
the sweet love
in sex-act
in love's
_
_
tributes.
283
(perry Onin Quins sSwarsmi.
AMI Qonnaicnor wirth20) Gourtbetsiur
Qa Mpc Qoviy Qonrcr5
5H)
experienced,
So, in the Great Love, let yourself to Him succumb;
Thus in Love sublimed, all your senses stilled,
Bounding in Bliss Supreme, That this becomes
_
is Inscrutable
The celestial ‘einai? seek Him in diverse forms; but He savours
- Surrender in Love
Like
286
The Great Lover who inside love savours love’s
tributes;
Sad indeed that few seek Him, or to Him are led.
yeartsAuysir Manrp Groodsyoty Gurren
s3g0g) cimGw.
cnGz.
My Lord God whom the heavenly beings praise
As one into myriad forms and things outspread,
The grace of the Mother will come to us,
So give up attachment to the body-mind complex,
_ And seek the Lord ardently.
eeeenrer Qs
DomMaric
HS Grd
ATMIVacHcr
29HwW).orGz.
2&7
Seek Him in Love
=
Those who know nothing but the cycle of birth and
appPer p1O9n@ w556 CarBows
*Pgstsat sags DsiisD auniQ)vanw
usSew wrGw usa 554. wriQsmp
| SR Dar OSsat wperyHet mnGor.
death
3
Think that through worldiy love they can attain the
Lord,
But the Lord is beyond birth and death,
Only through true devotion can He be attained.
284
Devotion Leads to Liberation
Even the Siddhas, standing close in banded group,
_ Knew not the Light Supreme in splendorous glow;
- But He gave Salvation’ s .bliss and the Vision
splendid,
To them whose hearts did in intense devotion
overflow.
Frou oy lujud Qos gysscIencols
UTES ZIT OUSFL] uNa Osu curracnors
65am DDSI Drump HGEFBYyo
Feo
OsidiHler Fi. pet otGor.
Seek Him,
enlightened Siddhas have not visioned the Divine Light;
in imtense love He is envisioned.
288
He Seeks You
The Lord God knows them who, by night-and day,
Seat Him in heart’s core, and in love exalted adore;
To them wise with inner light, actiorless in trance,
He comes, and, in close proximity, stands before.
He knows them who night and day seat Him in the heart's
core in exalted love. He stands before them as inner light
as they love him in actionless
285
His Feet Visioned
in foie
‘I saw the Feet of the Lord, deckt in odorous Konrai
“saw the Feet of
the
Lord,
dark-dressed
in
trance. .
AIA IyotwOscr GoseG CenBanwgs
Os OS Dsrtouer Osraownes OuGenwocow
TL OQWar org gruibhlorm reencs
289
WLOS sviiug we;For wTGL.
Be Steadfast in Devotion
-, and abiding on a lotus blossom.
in the intense love of heart’s core. In that
decked in konrai blossoms,
dressed in
It little profits if, intermittently, you pursue the
Divine, Light;
Unceasing, I will seek the Greatness that has no
end,
My Lord, my heart’s precious Life and treasured
Delight;
In Him to merge is the holy bath.
ea
Ee
“TANTRA ONE
45
20. aval
LEARNING
GPuuIG
6009 yotwnt a p5Gsru.4 Gur&erprr
ude) Yorwrr uTbURs gic Borpmir
TUOUYH STOWUYLD THFILD Qonmaicnasr
auaSuysr unAss srucup worGi.
293
Csepi_od 2 uNTS) aig.&
Osis Coorbe Cour Ionenen
WMD) wngeus sicher YSRSTEH
SPUUD wih scvalash CnGen.
True
Learning
Leads
290
Learning
Leads
of Learning
abandon
to Liberation
The meaning I knew of life and body in union knit;
In the depth of my being I knew of the Lord of
Devas untold;
Denying naught,
He stept straight into my yearning
heart;
Thus I gained the Learning Great, freeing us from
fleshy fold.
Men
to Renunciation
the
fettering,
worldly
ways
The firm of mind flourish high on coiling snake-like
Kundalini
3
Night and ‘day, unremitting praise the Lord,
And
so
your
body,
glory of youth
as
on
herbs
alchemised,
with
will be.
I learned the mganing of life and its union in the body. I
sought Him in close proximity and knew it all. The Lord
stepped into the inner core of my yearning heart; and I
The truly Jearned abandon the worldly fetters. In firmness
they practise Kundalini yoga and achieve the glow of youth.
acquired the great learning of being free from fleshy bondage.
Aocrug
AOOMUS
Shoo) curont sGaw srvg gs
soo) currant FG5SDGComit sKovsr
gop) ose G)
SHON curant 6GH 2cogQeuiuyrs
SHO STLLS SwQor PUTS
GqGW.
291
MMoITUg UTUUGS STUD FHS0
Illumined
When
the
Souls
FOMUS)
in deep
meditation
sat,
In their deep, illumined souls was an Inner Eye;
What in contemplation they saw and spoke,
In turn opened others’ eyes leading to Wisdom high.
The deeply learned sit in Samadhi. There, they obtain the
inner eye; and what they saw in deep contemplation they
imparted to others; and opened their inner eye in turn.
AnHerm CunGs Henoousnr. wiresrarpov
sHAcim DewiHer SSI
UTUUGS sus
Pure Knowledge
Get the Inner Eye
Learned-wise
uTMWuGs s1W5H GenB
UMINUNGS susyH Oerdoorp
Purifies
While yet life subsists, the Lord of existence adore;
In action prove what you learn all sins to clear;
accents
unfaltering
worship
the
Lord,
and
thiswise,
A jewelled
lamp It'll be, beyond
compare.
Prove in action what you learn;in unfaltermg accents adore
the Lord. While life exists, adore the Lord of Existence. Be
rid of impurities, you will behold that bejewelled lamp, beyond
compare.
tT
is Guardian
Angel
_As our Guardian
Angel comes
high
;
As our Guardian
Angel,
the pure Light from
the Pure
word
in beauty
drest,
As our Guardian
Angel comes
the Pure Fragsance
Tich,
As our Guardian’Angel
comes the Pure Knowledge
best.
Pure knowledge is our guardian angel. It is that which leads
to the pure word, the pure fragrance and the pure light.
Holy Books
In
294
gOerarpy udp gieiGup wi_agmt
un@<ensiyy UpPeanH uissrct LUctOs Gre
CanQoncig upper stm UDsnouEsit
295
wn@eraigy Up wwnagGHet, priser.
Limcumiscir
Osnngecined QaNsS DsrapWler Osrapsdar
wHAOnrar NorsuncmManers s1Gw.
292
Learning
svoNGu.
Help Scale Spiritual Heights
Those who fail to scale the heights with holy books
to guide,
If to outer things of life they yield, fruitless is all
the
lore;
On rod of Vairagya lean, and away fly the Birds
of Desire;
2
And yet, men to Ignorance clinging in stupor ever
lie
Holy books are our guide to scale the heights of pure
knowledge. Fruitless is that learning which leads to onter things
46
TIRUMANTIRAM
of life. Lean on the rod of Vairagya. The birds of desire
fly away. Men of ignorance cling to them and forever lie
in stupor.
gisgOsrer anisager sHiGs Oeuchiu@id
upDg) UDO
Gsrdigs Opguug aries) AGHOw
755 QornoD tLe onrs_sG
aTuigs Warde HIGosni ww.
Hara Stands Revealed
296
to the Truly Learned
Those who meditate on the Lord become effulgent,
Even
as the sunstone
radiates
luminous
ugwWeneat) LibmLHlesr
UPHDG) THOT IPSVacT I HaTOuUMsd
Ann aH Hor@grah ourrerourt
sHnourt Guile 2 Hier mrGz.
298
The
Truly
Learned
Attain
If desire you
must,
the Lord
Bliss
in desire
seize,
If the Lord’s Grace you get, all things are obtained;
Like the deep-skilled Devas
of flaming Light;
The
Bliss attained.
truly learned
Heavenly
sparks,
The education we acquire will help us
To meditate
in the spiritual
field of the
moon.
aPsgacsr wrt Gs sTuGsE sritaper
spPsgiocs wish Heorgair Fens
SLQYIOL WITHA WIEGTES 45S
ALQeoL wretus o1N)OQgs5T mrp
AL Valen Gump slwograor KIS
Qr_Moar wiisess DVNGS S1Gor.
oPpPsgiocs wmbs1b ugmileoo Gap
UPsgzioossr WTOUGE Seremwaicd conGen.
297
Lord is no Support to the Ignorant ™
He
In life’s journey a Support and Elixir rare is He,
An unfailing Guide — but to the ignorant of mind,
No support He — in all the seven Heavenly globes,
Sure prop is He, the Mighty being. Great and Kind.
Resides
The seas
His Body
in Learned
299
Devotees’
Hearts
He owns and the mountains high;
shaped of the- elements
five;
The Lord of Immortals who, through endless ages,
Mounts the powerful Bull, at devotees’ heart to
arrive.
21. Gaeta) Cartanga
LISTENING
AND THUS
apsGs
Ow asso curuiOump Card
wpwGs_Owb ancrait wiBgu Gar Gib
ype
Qurcrayeng CnefQwid reor
BysGsOb Oupp AusH 5nGou.
300
Listen to Words
of Siva’s Glory,
Listening to Dharma and to the words of the Holy,
Listening to God’s valorous acts and the Devas’
mantras many,
Listening to loud reports and the deeds peerless of
the Lord,
The
Lord, whose body gleaming bright as gold
are all to attain the Siva State.
CONTAINING
Who chant His praise and Him
and see.
realise,
stand
buctuce®
Gatugy
wm56H)
asucuc®
CGsalug
s7oruc
Aacued
uucsucsl
Csluat Csug wrt
Ceugy unng! ‘aitGw.
302
Obey Siva and Become
Deva
aloft
Garowrigot
wrGa
At Nandi’s bidding, Vishnu obeys and builds; _
At Hara’s -bidding, Brahma obeys and creates;
Who Siva’s bidding obey, Devas they become;
If fruits of action
you
crave,
then
to attachments
you're chained
Sgat
Borsrgmas
wot
eGat
Dau
sHamrt
apisAow
»Dss Oct
egiie Garber oomier 2 eartisier
eS eesifsat 9guB Pepto.
301
Listening to Holy Words
Leads to Realization
The Lord of all Devas, the Supreme Being Divine,
Who is there who knows Him? If any such be,
Chant His praise; listen to the holy words and Him
realise
QuGuis QaG“ecm Cu MGEGE
Pguredli_t Deaamas Coorg wrat
AUGWT FGursG wHipssGqor Oeuviuyrd
AGwT sussnact 2H
YotGor.
303
‘
Adore Siva and Be Immortal
’ The pious mortals who praise the Supreme Lord,
In time
to come,
to the Immortals’
Who fail not in penance, His joyous
status
rise;
Grace receive;
TANTRA ONE
Thus the Lord of rare
Supreme prize.
penances
rare
awards
FET HGH
)mciryjw Omctienuwytd
Guhl MGs
DSH) wHpQaudh
Gaeip wngwb HaOiprof wruidhetay
TF WNTS55S worohbler mrGor.
Prayer
Brings
the
not
Grace
His
2Hgmor
wre
guNGLb,
2 LDL{LD,
2Hgincr
wre
sIvGQ)
Gaara
OeNgiocr
Qunigincs
wrug Aouergs¢ Apns
Cal An DniiIcea s1Gor.
Listening
MNipvuipH
Gascrauid
Ouwowherm rors
Asrapsaypes Abs oomiheam Gung
dCpsS Dita
aiterout GCangyid
QYysAcrm) crosoxic) srw
g1Gw.
305
Forsakes
pointed out objectively
Will ever remain ignorant.
304
The Lord who gave us Birth and Death,
Of Him e’er talk, His name adore, prattle in praise;
Then the abiding Light of His dear presence,
Like fragrance in flower, comes to you in Grace.
He
47
Devotees
LYS pHet
OMTTSGW
will
be
thine
for
ever
—
and
never
Those
Intense
who
think
Gives
they
QsypHer
bDAapher
spubler
mrmréGbH QObovs Ht_wr
mrBou 98 2 om7rs
onrs@ang shu cuTGw.
attain
the Siva-bliss
through the senses.
Are like children who played with sand considering
it rice,
Those
who
do not understand
that He
To them
He;
that exalt
eos
308
to Scorners
His name,
the first to Beings
To them that scorn His Grace, persist sufferings
In rapture lost, if you chant not His Glory great,
He stands,
a veritable stone-cow,
in silence
complete.
Unite
Bliss Eternal
can
Prop
OUSTIOCItG siorocrs Gsr@iwbourws GuF)
esgiomis sro
gerGorOuncr Gmmcusurg)
Agraipor oro sume
3 Genuw
Beaorih gorse Kosay wrGw.
309
Aunt weesrmGennie CsésHQ wrGurev
AeHarce seyGurser AFSHEGD srorafled
SHurs Osrcrems GMwnrgsat gstbemw
apnur P@gesrr Hougrotr s261Gm.
306
Faith
YGMosesrerh
A Stone-Cow
And follow Wisdom’s true mandate — if to these
the mind awake,
And if, then; you slip not nor stray, the Heavenly
is a Sure
Life and body sure support for the soul provide,
Listening to holy worldly things a sure prop and
resting place,
Thoughts of Siva’s Holy Feet, the one Refuge to
seek,
.
And with that support Supreme to aid, rebirth you
wholly efface.
To seek Excellence and to Excellent things listen,
Lord,
Unhesitant,
forsake.
to Holy Things
307
cannot
be
in Heart and Thought
Towards
Lord
Heart and tongue in unison met, the Lord cognise,
Though in diverse shapes He be, Him in unity find;
Then, e’en though shaken in life like axle from pin,
Seek the Primal Lord in love and Him to yourself
bind.
;
22. SMarTenw
NON-LEARNING
SVT SUG
5550) sr Flonw
aden CoohvayGe serene: wH$g) Gort
SVOTEIT 2ermnuUH orAHUT sHGorGH
SMorsIt
Qorud
srayG
omy.
310
The Unlearned are they Who hold not to Truth
Even
the unlearned,
if blessed
with the vision of
Truth Supreme,
;
Them the Lord approves with His benign Eye of
Grace;
But if the learned seeming fail to hold the truth,
Unlearned
divine
are
they indeed,
blind
to True
rays.
adertscr
srergiib
ayPQurcrAf
cumpRexmrit
AV
gorsor
THOT
SOOT
Qi Fgh 2orcrermacr ZA)
Sora solu wrGp.
311
Unlearned
sie
Love’s
civerarunat
Realize not God’s Pervasiveness
iid truly learned live pursuing the one and only
path,
TIRUMANTIRAM
Herothers say, “Many the paths of knowledge are,’
The God Supreme is in all places present;
They the unlearned are, of God’s pervasiveness
312
Though the Lord God all life pervades;
Absent are He and His Light from the hearts of
the unlearned.
BaGac Maargu gréG wuonGorsir
Re saGae s700f aMurs smsmmier
adCast apie OuTGgGa wergDaye
6dGCGac sPuser prrad GuGer
313
Unlearned of Hara’s Ways Descend to Hell
= all power bereft, I fell. into Karma’s griefs,
at not Hara’s ways, into dark abysmal depths
e
learnt not to stamp the Great Benefactor in my
heart,
a + learnt only to dance
ee
Tg
down
Fach HDowucr
the primrose
path to
GncrOnois
onl
adert 89555 susHOHd aWoant
©shed wehgst suct 2 ehedled
.
——
yf
Qurdar
_
Mecrszuit
CuragsQeus
curGr.
314
_Unlearned Sport in Carnal Pleasures
ing full well that life is a fleeting vaporous
truly learned seek the path of Dharma
Wahe
strict,
ort
and
.
i the not-learned,
in truth, this world’s
sordid
in carnal joys, with Karmic misery mixt.
wiefcr
actGor Meares
lafcr aoarGar
oer 2cGar
tent aD
sagge
oDSs)
aNortiacstl
AG&Sga
DNS aN
Qeerggialt.
c7Go.
315
Lord is within as Above
as there is the fruit of knowledge above,
too within us is the same
fruit,
i aowing this men search for and analyze,
sly fruits and thus exhaust themselves in useless
b guidncrgs sree Qeureit emir:
oid
MFT
FTA
9
s1Go.
316
sriavel
shmop
Unlearned
do not See Him
knowing
the 36 tattvas
and their scope
It is not possible to have a vision of the Supreme,
_ Things transitory you fix in heart as abiding joys,
This mortal body frail you deem as enduring stuff;
I
HOGW
Ssersans
Without
God Abides not in the Hearts of the Unlearned
_
erLr
AMOLOWS
unaware.
Radar Pmowau Hawuks Ose5ess)
Paxars STbau HooQuer mowtel tana
aaa
qyWiéGb QanaGer wruleyn
sdersrt OsGesgS srom@“anas onnGs.
STL
SHEEN
Only by knowing the tattvas wisdom can dawn,
Only those are educated who go to the limits of
the tattvas and have a vision of Reality.
SVATS
sears
SHOTS
Mpl oss SITGBTGYLD HA, STI
epr_imGened Csissé sLorsorp)
CPLISGS SHOTSAA Horovgmid
SVarSs
ePLi
56G550
Avoid
wiGo.
317
the Unlearned
The fools, of learning devoid,
unfit for us even
to
see
The
fools, of learning devoid,
hear
The fools, of learning devoid,
their words
unfit to
in fools find their
friends,
The fools, of learning devoid, to Wisdom
come
no
near.
SHG Augrebd Qears svuHacir
eppiph Sirt giemnt ep_itacr
banwb umBens snot wHuGemt
spp
AnGutt sorsaHs gsiteGor.
The Truly Learned
have Vision
318
of Sivajnana
Though learned, fools are they if with Sivajnana
they’re not acquainted,
If kith and kin they give not up nor strike at root
of igorance
As their eyes turn not to quarters
They alone truly reckon who, wise in love, win the
Truth.
ADU Dgrotyw srs Gd us@settt
Gar sigur Osi Gb GuGsOsweud
9 cxoemgued GConiberonut 2 order
319
woo.
Gan® or sH5 Dero)
True Learning
Brings Light Divine
The Being first, even to the immortals the Light
Divine,
The Light that devotees seek, the great God
Supreme
Some proudly claim that learning well, they know
Him truly well
Yet they catch not of His Light the faintest gleam.
TANTRA ONE
23. BGA]
THE
BOcypler
ontsacrm)
Ehre1riplh
BOayHlct
MNTSG
BOher
BOayHer
onipoe Csaig wren
mnteup) wiresyibdblet ‘GmGer.
BISUpL
Middle
Path
Blaacow
MIDDLE
Y)cvonaw
49
PATH
BOaber
BOqAcr
BOcyHet
BOaHer
)cvenw
320
Some
not,
To those who
stood,
in Middle
In the noble
path stand, Hell opens
path stand, Heavenly
not
beings
of the Just, I too
BOahlet
ontEve
BHaHer
BOaper
BOaher
onerpBee EIerDeM Gur)
ontfet exrofle onnGountt
oripee Fibus wiGw.
and
The blue-dark
path
walked
SIT pPHed ales coro
the Just-
saintly became, because they in Middle path
Some to heavenly beings turned, because they in
justice stood,
Some to Siva-state attained, because they in Justice
Saints Stand
cloud-hued
:
And so in the good
unfaltering, stood.
GoraiMu
gagipie:
in Middle
Being Vishnu
Braniscer
oni5®
path
The
in Middle
The Brahma who chants the Vedas Four in Middle
stood,
The wise saintly souls also in Middle path stood,
He, Our Lord supreme — He, in Middle path stood.
What
He
company
of the Just, I, too,
sroank gimtuucr Myocarers)
or@gerpiid Feet )encerug
warn ser OriYyso
321
stood,
path
With
322
stood,
fellowship
in their way.
Gods
Ee_roflse one
CsoigG wort
Bibtigg) Lomousr
wrewpler GpGor.
Walk
is Wisdom
Unless you in Middle path stand, Wisdom You have
its gate;
Those that in Middle
are they;
ontflent
oniGert
mmrGlevt
on@or@
usHG
eanflpexr
Frogs
mrGo.
Just Adore
creates,
none
but
323
His Feet
He
destroys;
On their devout heads, the Just bore aloft His Holy
feet;
Who chant the pure name with ardour
And cling thereof, in the Society of the Just they
meet.
24, Kien
eT enrTenip
ABSTAINING
The cow fed
tank to tank
Lose Sense
on
broth
not
In
from
The cow denied its drink of broth grows weak and
lank
Who
swill the toddy neat, from Righteousness
astray
Truest
and
drink
is Sivananda,
the Bliss Supreme,
away.
Sivananda
is Ananda
(bliss) in the worship of Siva.
AS5W 2G4EHEF Aare FT Hud
965 Aancsiss Csrang Canmore
ott
srGov.
325
Sivananda Wine Brings Eternal Self-Forgetfulness
of Right and Wrong
of rice wanders
DRINK
FSS WHQHOMF FOMNTCHHSW
AS5VX QGSSUV Ar s50EHs
SYbTU ussOuph supGsrpibd Csor
Shi
IL MWFHSSH STUCH FGHSGW
(pits sorejorGunt (apaw sserGprt
Osipsré Aocsipe Haneags5s CspGo.
324
Drunkards
FROM
go
far
sweet
rapture
lost,
soul-hydroptic
for
the
Siva-Samadhi state,
The ever-sweet nectar of Sivananda —
in the Bliss,
overtlow;
:
On such nectar fed, you losé not the self-bliss pure;
For ever thus you sit and lie the Holy Feet below.
STb(pa sore sSVHs Gawmrgew
WTO
(PEFW WHICT wwgypLb
Gunn wigw yosaqy Qnoarwy.
Guabw 30555 CSD 2emtaeaGL.
The Wicked
Drink in Vama
326
Tantra
Lust and drink, fit for the wicked are they;
{n ritual unholy they drink and lose the senses
But the wise drink the nectar streaming from His
7s
Which destroys egoism and bigotry.
amngGsii
sTosGsrt
srpb wg aqer@
srpésor @arGl
wretucur
sangar
gusGsri a atOarralé GorGor 2 eirourtact
_ §m0g Gant asiGn senG@ar grGw.
~ 327
- Drinking
in Vama
They drink
belong,
and
Tantra Worship
Perdition
perish, who
Leads
to
_
to the Vama
sect
But the pure souls find the Light of sacrifices in
their inner flame;
They, who His true Name chant, approach Him fast.
This verse makes it clear that it is the Vama Tantra sect
_ whieh is attacked. Vama tantra is also referred to as ‘panca
makara.” since the rituals call for the application or use of
5 Ms, namely Mithuna (copulation), Matsya (fish), Marhsa
{meat), madhu (alcoholic drink) and Mudra (translated
ordinarily as parched rice, but really meaning the adoption
of various esoteric signs.)
(acrepsiaw gumt 2esgnt usLuTeb
startin prsc saGnehor scuntpamrit
—(Oscressraw
Groat AuGurags
SoMa
wipst
6GS55H
_
the
Inner Truth,
Lord’s
the
Divine
the clear light of Wisdom, Sivayoga they seek
They . who soak in liquors, Truth never can appraise.
wus@Gpd
sorGp.
Qontusd 3h
bring and destroy
QrsGs
the
Voss
UITSEED 00555
CSDM UGENT
Qortuse sf) Qonuy Qauggsy.
Qontuse wrew Qoeru. gs GgsZGor.
Joys of Sivananda
lost, ‘rid of the
331
Nectar
cycle
of Night
and
I, caught in Maya causing Night and Day, struggle
to reach.
Sifananda Nectar may be interpreted in two.ways. The first
is the bliss or ecstasy created in deep contemplation of Siva
or in the bhakti mode of song and dance. The second view .
is the bliss caused by the Kundalini flow in yoga or tantra.
F5G9ou
5GS FW WMWagy apLit
§ wg aourey wrepei GCgsomit
460! Wrnteauw wreauder &@
Opaler
stupor
day knoweth,
not
spat
wus
of wine
Truth
Dead to outward things, they drink not the
bliss-nectar—
The Bliss of the Lord’s Feet that neither night nor
328
know
_ They dwell not in the bounteous
fumes
and Destroys
‘Day,
Truth Eludes Drunkards
Tl
see not
Pasu-pasa,
The
Senses
330
Truth,
‘And make us seek the false, delusive joys of lust;
Such advance not to Wisdom true, of sweet reason
compact.
‘
Will such e’er attain the eternal Bliss truest?
- In meditation
Cetaymmt
woGo.
HuAGSs Qumgu soreunuicnn IYps@w
Qumigu. wianish @cauGw iB
WuwagGd pwa@srexvt Crwsg wpssmit
QuagGb Qeor_wor Berks crugjGw.
Wine Stupefies
_ The lustful ones in sensual delights are wholly lost;
_
corresponds to icchasakti of Sanskritic culture. ‘‘The impure
,Maya includes within itself all the effects, such as time and
the impure souls’’ (S.N. Das Gupta, ‘“‘History of Indian
Philosophy, pp.90 and 91).
Gaowyé
snwsGsrit
55D aYPlbs5gl ShaW
329
2 5 of False Religion Neither Seek nor See
Him
yield to the heady joys of drink—they neither
nor see
naya’s Home, for the Maya’s fetters are they
covered from Maya’s hold, they merge in the
d are free.
ivism is oftwo kinds, namely (i) the pure Mamaya,
impure Maya. The pure Mamaya is creative and
5D Agia
FS5Qu Gray
wWpSsSsomed
such
ObSSDH
True Sakti Worship
Sakti
seeking,
consume,
But Sakti
swoon;
some
dies
sorepomulnr
souls
snisGo.
Seeks Divine Nectar
religious
when
332
the
sects
ritual
drinks
o’er} powered
senses
True Sakti, indeed, in Sivajnanam finds its birth,
To merge in Truth-Wisdom-Bliss—and
things immune.
FESMU
AGMSND
FFD
AGH
to
MALME
FED AGAUMSMD FHEM AGH MG
$9 Fawrh QreaHisa wgoarmusss
esQunb tomrASs9S sorommy wnrGw.
333
other
TANTRA ONE
Sakti
and
Siva
are
One
Yogis
If Saktan His Grace imparts, Sakti’s Grace we have,
If Sakti Her Grace imparts, Saktan’s Grace we gain,
Sakti and Siva, if Both in heart we hold,
Then
in us, truly, the Siddhis
Siva and Sakti are
form (androgyne).
shown
as united
eight do shine.
in the Ardhanarisvara
Divine
Nectar
usreapss
CGsnGo.
Leads
Seek
Ambrosia
of the Cranial
Moon
The yogis who, breath in control held, yearn for
The nectared delights of Contemplation’s Moon,
The eight Siddhis they seek; but witless fools are
they
Who to toddy yield and in its heady joys let their
senses swoon.
SSH
$55) wWETMEEAS sroarAu
QurwWgs sound FSAGQouU GCuragsgic. GurGw
Onwss FayporG DOO
Agu sréG6 Haneshss
$1
coroti 3s
334
to Siddhis
YOY
Osorofit
Gocucr
Boarckit
srorGul
DOusdDS
Aencrwy gs gsTLwenT
oni
grercvs
sor caTh OnrGrOecrgy sroveay) srexj Gu.
All Tattvas and egoity past, Truth of self realised,
In truest joy immersed, of false penances void,
Rid of worldly lure, drunk full of Heavenly Bliss,
This indeed is Siddhi true and Sivananda unalloyed.
Drink
Open and drink
the spring;
Divine
Nectar
336
in Samadhi
deep the nectar
that gushes
from
Unfold the petals of the Holy Master’s Lotus Feet;
Lead the Yoga-breath through the spiring channel
up
Guniser sreaci_y. gon) m4erbsu
Gursg Heyes CinASsat
cor AgsS
GorAut sorexorG aprons Gurasupp
OIGb wssgreo AHauypls gsaGo.
335
And thus in Samadhi ascending
Reach the Divine Good in holy meet.
(se
55DTD
‘Tantra
One
YY
Duppg-
concluded
Q)rer_mnb
TANTRA
555) 71
TWO
1. 93559 ud
AGASTYAM
SOAHd anda qos
sibs
Agastya—A
Os@harm O50uUG. wrGercion
s@qe 208 a55Hu SGCurw
YGSu
wmausg
(parhOger
FEcr
mrGor.
‘Hail! Our Lord Supreme
This earthly orb from its epicentre
ith the
337
25ub
anisGb
25s Bwor
esug@Oe Codur waQen@
wG® 2 sueQeW autre sacpe
TH
uerwGsrst QomGsral gsnGer.
338
2. UBaiduied
EIGHT
OF
HEROIC
HEROISM
SGSHOMP Apsser gerGuTd swHTcH
amgPer 2eag guwitacnor crovourb
UGSSGOs srDrcry ancrat Coucws
GGSHuT GoHoss Cares QOsror mrGor.
The Eight Mighty Deeds of Siva—Destruction
Antaka
én
“Antaka,
in high
heavens
doth
And
the
Primal
the radiant
Fire
was
born;
light, pervasive-all.
in
the
Himalayan
mountains.
All
the
worlg’s
of ordinary millions. The earth regained its balance. Siva will
not let imbalance or injustice occur anywhere.
Implied in this legend is the view that’ Saivism, tapas, and
other cults were brought from the north (the Himalayas) by
members of the Agastya cult who provided for themselves
a base in the **Podiyil’’ hills of the Pandya Nadu in the south.
This was, apparently, for.a long time the centre of gathering
for Siddhas, Yogis, tantrics, etc. The sanskrit term ‘‘Bodhi’’
meaning knowledge would in Tamil become ‘‘poti’’, due to
absence of aspiration and of softening of consonants in the
latter alphabetical: system.
to redress.”
ARE SIVA’S DEEDS
that
inhabitants gathered there to witness the holy wedding. The
south of India was depleted in weight by the exodus. The
earth-orb swerved from its epicentre. Siva sent Rishi Agastya
to the south to redress the imbalance. Such is the might of
the tapas of rishis, that the spiritual weight of one soul devoted
to Siva.equalled the physical weight of a whole population
AGH
WELLKNOWN
Whence
located
And the Lord spoke;
““Agastya!
You that sit in tapas hard
Amidst the blazing sacrificial fire
Hasten to the globe’s swerving side
8B
sun
Of yore Siva and Parvati were getting married at Mount Kailas
sways,
Thus they bewailed, the Beings Celestial
its balance
Light
Agastya lights the Fire divine;
He is the holy Muni of North
And dangerous on its side swerves”’
there be seated,
Pervasive
Unfailing at dawn
The Lord Corrects the Earth’s Balance Through
Agastya
And
_
the Asura
Frightening unto God of Death
Whose name he bore
Armed with boons divine
Harassed worlds all’’
— Thus the Celestial Beings moaned to the Lord;
And the Lord,
Selb
.@
DEEDS
OF SIVA
THEY
ARE
EIGHT
IN NUMBER
Lifting high His trident sharp
Pierced him straight’ to certain
339
of
There
was
an
asura
who
bore
death.
the name
of Antaka,
same
as that of the Death-god. He had acquired invincible powers
by prolonged penance. But he misused them and harassed
the population of all the worlds. Siva destroyed him with his
sharp trident at a fatal encounter which took place at
Tirukkovilur.
/
Osrmawy. Dopss oer ufeoougs
SQVOUS SOHALOS soem w@
Mawuye GSAacr CasriOOQner Oncol s
saveau uNbDLOs ¢5QOe0 gaGor.
340
TANTRA
The
Lord
Daksha,
the
son
Deadly
was
his sin
Punished
of Brahma
And
Daksha
fatally
into
with
it He
his toe
marked a
the monster’s
saw
circle
final
end.
Tiruvirkudi.
Daksha was the giant-king of the Himalayas. He was the son
of Brahma. Sati, Siva’s consort, was his daughter. Daksha
thought no end of himself and challenged the supremacy of
Siva. To establish this he performed a sacriligious sacrifice.
Siva appeared on the scene, smote Daksha’s head and threw
Then,
Lord
Jalandhara was a giant, and the foster son of Varuna, the
Sea-god. By virtue of his penances, he received a boon that
no one else could kill him. He became all-powerful and began
to harass the celestials. They complained to Siva. Siva
confronted Jalandhara and drew a circle around him. -He
chalienged the giant to lift the circle. Jalandhara lifted it to
his head, when lo, the circle turned into a powerful
discus
and destroyed him. Jalandhara had.to be destroyed by himself.
This heroic deed is said to have happened at the place called
And then bethought,
““Such like are needed for this world
An object lesson to serve”’
And so, fixed a sheep’s head to the trunk
Thus let him be.
flame.
the
And
erred;
To defy the Lord’s primacy;
And the Lord smote his head
And consigned it to flames
it into, the sacrificial
53
TWO
thinking that the incident
should serve as an object lesson to others who dare perform
such heinous crimes, Siva fixed a sheep's head to Daksha’s
severed trunk and let him live in this chimerical form. This
heroic deed was performed at Tiruppariyalur.
sues! Ose
23H wyoTgZorcH
MwuysEe Denmcrst cromurscr apt iteor
(puys wragl (pbwew snus
AUYIbD swWsmw woh eunGo.
343
The Lord Burnt the Cities Three
The Primal Lord,
i
Who on His matted crimson locks
Wears Ganga’s water sacred,
He destroyed the Cities Three
—Thus
THE
UTHHb
SIG
ugssac
Qopos
say the ignorant;
The Three Cities are the Triple Impurities
srmBuyp
gsnexomt
QunhGge,
Acs got YmwsrZne
(Lperorp
AW(GIHAF
F500
2D7HGaenest
taGon.
How
the Lord Punished
All pervasive are the Lord’s
All worlds they support
All
life
they
It is them He burnt
Who Knows this truth thereof?
Gears
341
Aya and Achutha
fret
sustain;
That this the Heavenly Beings may know
In mounting anger He nipped Aya’s head
And in the skull drained Achutha’s blood
(When
they
His
supremacy
defied.)
Brahma at one time was as five-headed as Siva. Brahma and
Mal, encouraged by the flattery of devas and rishis challenged
Siva’s supremacy. Siva, assuming the aspect of Bhairava,
pinched away one of Brahma’s heads with his finger nail.
Bearing Brahma’s skull, Bhairava demanded of Mal to drain
his blood into the skull and fill it up. Mal obeyed. Thus were
the two gods shown their place. This is said to have happened
at the place known as Tirukandiyur.
Three giants by the power of penance ruled over three cities
with three flying fortresses—one of gold, one of silver, and
one
of copper.
(YsHas
ASH
How
the Lord Destroyed Jalandhara
The Lord pervades all,
My heart too He fills with joy;
He spoke the Vedas and scriptures
Him—the
T—10
haughty Jalandhara
all;
challenged in duel
Garnegad
yAug
wpypaGsh
ora
they landed
on
the
CascraNuyar
SHGowxr
65D sQGwu smbue
Asser 2orGaups
CsaGgu
sar DanepoGu.
The Lord Unsloughed
They lit the Fires Three
344
the Elephant
The sacrificial blaze roared high;
And. from inside it arose
An Elephant of Evil Power,
Whose
THEM supg@uer 2orags OsepHearp
31Hs (psvuc sGquep GurnSurp
Ourige sopsre GuniGsdw prenwuier
342
Ane MHeNS smPOeuw srGer.
Flying their fortresses,
cities of the celestials and destroyed them. Siva fought the
three giants and reduced their three cities to ashes, all the
while with'a smile of His lips. People who recount this legend
do not realise that what Siva destroyed was the triple
impurities—egoity, karma and maya. This heroic deed is
associated with the place called Tiruathigai.
hide
the Lord
peeled;
Why the Lord did it, they know not;
Seeking to rival the Lord’s might
The Heaven’s beings performed a homa unholy
And all those who from that fire arose
The Lord smote for the very fire to consume.
a
Gajasura was an elephant~monster that arose out of the
sacrificial fire which the celestials had performed to challenge
Siva's supremacy. Siva peeled the elephant’s skin and donned
it as a vestment; and the’ celestials of evil intent were
immolated in the very sacrificial fire they lit. This happened
at Tiruvazhulur.
54
TIRUMANTIRAM
woes gaTg73s Yb
gG@acor
Qoss
Goeas gan7tsg CGogyn GaréSipp
s7gynnls stamns sriipguS) Cursurs
@ITes
s_qgyi pour
The Lord Scorched
QossGs.
345
the God of Death
The Kundalini Fire coiled in Muladhara
Upward He coursed it to Hollow on top;
That Fiery Yoga Way He scorched the God of Death
That was at Kadavoor, the holy shrine here below.
Young Markandeya was an ardent devotee of Siva; but fate
had decreed that.he should die at the age of sixteen. On
the day destined, Yama, the god of death, promptly threw
his noose around Markandeya’s life, not caring that the victim
was immersed in Siva worship. At the sight of the god of
death, the devotee clung fast to the Linga murthi. The
death-noose thus encircled Siva as well. His wrath erupted,
and rousing the kundalini fire from the muladhara, Siva
spurned Yama forcing him to a regretful retreat by the heat
of His divine fire. This heroic feat happened
called Kadavur.
vasms
Qasu QoGsHu
OurGsH QOH
apypwg CuréHs
Bos58u sroct Mews
gsasosr
415650 Guran Oarngnae 207T55GC5.
at the place
3. QSNais
The
Lord Vanquished
Kama,
the God
346
of Love
The Lord was seated in Yoga
:
His thoughts stilled in meditation deep;
Lo! there came Kama
To tempt the Lord with shafts of love.
But the Love-god’s wiles, the Lord foiled in Yoga
Way;
This He
did at Korukkai,
the shrine
divine.
Siva was in intense tapas, of actionless trance. The work of
destruction ceased over the entire universe. The world became
over-populated. and too burdensome for Mother Earth to
support. The celestials sent Kama, the god of love, to shoot
his shafts of love at Siva and disturb His tapas. Siva in wrath
burnt Kama to ashes and continued His tapas. This feat was
performed at the place called Korukkai.
LYyoTeRmb
LINGA PURANAM
Having described the eight heroic deeds of Siva, Tirumular
proceeds to narrate yet other notable deeds of Siva under
the title, ‘Linga Puranam.’
agGrioc acrencibd 4Deow Caréf
YyGet Deans mins oTAs
Hiro sagOrdg Coot ous
uguiag stFASRU USHOsW) s1Ger.
347
The Benevolent Deeds Of The Lord—
How Sakti Won the Lord
“Of a certain will I espouse
My Lord of Divine Feet’’, thus saying
Thus despair not
That He is your reach beyond;
Sure is the Lord to seekers true
In them He abideth, Grace abounding.
AL) aadsrat
twermnd QaauGgw
emf)
oe Qediu gesar grBuyd
Ai MDsEtOSsoict HFGS5H Suc)
amp DroHGw aneOar@s snGor.
The
Lord Blessed
Aya and
349
Mal
As Mountain King’s daughter incarnate
Sakti performed penances severe;
For all celestial beings to: witness,
For all earthl, beings to delight,
In adoration intense to Primal Lord Divine.
The Lord is the Primal One,
He is the Light Effulgent;
Seeking Him they went—Aya and Mal
Girdling the boundless oceans
And across the endless aeons;
And to Achutha He granted the Disc Divine
And to Brahma, Jnana’s Sword Eternal.
Sakti intent on reaching the Primal Being, incarnated Herself
as Parvati, the daughter of the mountain-king, and performed
hard penance. All the world stood im wonder. Siva warming
up to Her intense devotion blessed Her.
Brahma, the creator, and Vishnu, the preserver, at one time
PIBap HUY
DsHp WoTercH
HiuQerc Apewest switayyp Gouewor
YyRqen_ wrentsgGu Qurdwerer rac
utQaur®
Peagiutap aut Gen.
348
The Lord is not Beyond Reach
Mighty is the Lord
The Flying Fortess He destroyed.
contending for cosmic supremacy, battled indecisively around
the sea-girt globe at numerous points for a countless number
of years. Finally, Siva stood as a limitless Pillar of Flame
in between them. Tired, they made a truce and agreed that
he who would first behold either the peak or the base of
the fire pillar was to be regarded as supreme. Vishnu took
the form of a boar and burrowed deep into earth’s bottom.
Brahma assumed the form of a hamsa bird (swan) and flew
up high in the heavens. But neither saw either end of the
fiery pillar. They realised their folly and worshipped Siva as
supreme.
Thereupon
(discus),
and
Brahma
Siva blessed
Vishnu
with the sword
with
(jnana).
the chakra
TANTRA TWO
srs) QGgug Csres SL_aeng
GUS ATADSSACH Qua
DuGadc)
AAG OGNSSw gnQacr nops sion
Bis HsGnOswsgncr Aorwwsr g1Gor.
Lord
Blessed
350.
Ravana
The ten-headed giant Ravana, filled with great conceit over
his might and prowess, put his 20 shoulders to Mount Kailas,
the seat of Siva, in an atttempt to lift it. Siva gently pressed
His toe, and lo, the giant writhing in pain cried ‘Oh, My
Lord, You are immortal!’ Thereupon Ravana -played on his
veena and evoked repentant melodies from the Sama Veda
in adoration of the Lord. The Lord released him from under
the weight of the mountain and blessed him.
aD somy
gerne
ANUS
MBHMOFZD
Bet
Osniams
Org
Wpwip
suTedGety
The
Lord
gat_y
FFM
STOS
pols
Aamstu
wneme@um
Blessed
mrGar.
351
Chandeswara
Sacrifice
The Heavenly Father walked in boundless fury
Into the raging blaze of Daksha’s sacrifice,
And lo! as the Lord in wrath rose
Helter-skelter ran the Devas
Deranged in directions all
—Their depraved worship unconsummated.
Gods who participated in Daksha’s unholy sacrifice in an
attempt to denigrate Siva, met with diverse dire fates—some
losing their head, others the face, the nose,
x* A
YFYH
UGSSSHS
Qeomon
puctotm
Figo
wysGipren
STC OForpy
Go
erapa@ccrt
mrGer.
352
The Lord is the.Refuge of the Heavenly
too
Faces
drawn
““Lord!
And
we
thus
Beings
in care
Hearts stricken with grief
The Devas together rushed
bow
and
cried;
to You’’
they prayed,
And He of Renown
“‘Arise, fear not.”’
prostrating
unsurpassed
low;
said;
Dandi was a brahmin boy who herded the cows of his village.
Filled with intense devotion for Siva, Dandi would make.
Lingam images out of sand from the river bed, milk the cows.
‘and offer the five products of cows to the Lingam in worship.
matter
reached
the ears of his father who,
incensed at
to Siva, who revived the parent.
SOS
oreanOugex _norgsacr Cacralew
Oubspe smGr yout aNestosr cur
(psGu Wor (pnw pansOs
Appear gororn HoaeQews GurGs.
353
at Daksha’s
UTE
Gsareer
the scene, and blessed Dandi, bestowing His own garland on
him. Seeing Dandi’s father lying dead, the celestials appealed
DAKSHA’S
Celestials
g@qwAw
the way the precious. milk and other products of the cows
were being wasted by his son, knocked the sand-made lingam
with a blow from his leg. Such was Dandi’s devotion to Siva,
that he was unable to contain the insult and smote the parent’s
offending leg with a stroke of the sword. Siva appeared on
4. s&55er
Befell
Dsvanh
Bry.
The
Dandi, that knew the way of Hereafter
Heaped sands into linga shape
And poured on it in adoration
The five products of his herd of cows;
His father seeing beat the boy
And kicked his: fond image off;
What
Dandi flew into a blind rage
And smote the parent’s leg with sword;
>
And lo! the Lord
Bedecked Dandi with His own garland of flowers
forever to sport.
eyab
Of peerless might and shoulder twenty
Ravana the Giant lifted lofty mount Kailas;
With toe down, the Lord but gently pressed
And- lo! the Giant screamed: ‘‘Lord Eternal.’’
200u(51)
55
the shoulders,
se
Gacrad
SACRIFICE
the hands or other limbs. Having described
the fate of the ;
gods—Brahma, Vishnu, the mountain-god,
the sun-god, the
moon-god, the fire-god, the goddess of learning,
and the god
of celestials (Indra), Tirumular
in devotion to Siva.’’
exhorts,
‘Be
thou
constant
65D) Oewsaosr AiUpHer mAgsrayid
THOS Woucrsver wrGw 2 vSlefln
ups@qOew ursesq SMipss sueHOeww
ASD
orgybd AGgaTYyMNS giGom.
354
What
Befell Hari
In a vain attempt to quell
The confusion that ensued
Hari rising bragged:
“‘Not He, but I am the beginning of things’’
56
TIRUMANTIRAM
And so fell into this world below
A prey to Passion’s consuming fetters;
For Want
Then repentant he performed tapas‘And the Lord that has no beginning nor end
Bestowed
His Grace
on
him.
auum
CGruw
omiuS)
Gorsrad yor
auun
GrwiS
a8ewu
wrGgyd
xsuunt
suum
Lost All
Grace
met;
Thus Hari, Brahma, and Daksha
The Sun, Moon and Fire and Indra
as
and
shoulder;
well
some
limb
355
Siva’s Justice
_ A wonder though it be,
_ Verily that is what there befell;
Thus does the Lord lend His Grace
In the knowledge of each according to his desert.
ahun
suum
Crgquc wrawyse Gsairaor
CGswe srw anger
aout
Lou
¢a&) yerareyw
sx] gHots9Gs
OeMwns
HrqG@Qervgue
ows
BDISHH
ODewigas
Gear
Cards
sOssmor
Osalus SrqQsuigs srypm Caragu
GMns DoaGsrd Oanywg surGw.
sacrifice,
2 cro
saGor.
They
or other.
Grug sieweaw yotavs
GeRac a SNSAGH mTGor.
so it befell at Daksha’s
so indeed it befell;
Lord’s
Grace
Many the high and handsome
That destruction and disfigurement
All these Gods lost
Head, face, nose, hand
To Each According to His Desert — the Way of
And
And
Lacking
of Hara’s
356
Gods Got What They Deserved
Pranava
and
359
Ajapajapa
‘The Celestials who chant audibly the sacred mantra, ;
Use the silent Pranava to rouse the Kundalini from
the Muladhara
And chanting the Pranava control the mind,
And with the help of Ajapajapa rise to the heights.
BOONT BUG w gerugiib )orymU
usdent 2ngt UMBSaGcr OewiQasor
Neer yssons MNearwGeN Cargssaict
Qurdenr sats
Quncrmiwd uy sGs.
360
And thus it is with Aya, Mal and the rest of Gods;
And thus it is they came to what they are;
And thus it is that they are there;
And thus does the Lord sit serene within
To reward the heart that daily seeks Him true.
HVTGDGSSE
srQerct
nwogt g*HiuUSs
AVESGU FypuH Caregam GprsHs
Hass upby Derg sgia
2ass Gugayp Gury apsaGon.
The
While the heavenly Beings sang of Him
As seated in rapture serene,
He came rushing
To me along the highway of bliss that opened
As from Muladhara the Kundalini fire upward shot
To the crimson spheres of Sahasrara
In«the way that is yoga.
en
a
Asuras
to
Protect
The Immortal Many prayed to the Lord;
“O Lord! protect the nine, sacrificial pits
For the holy ones to delight’’
And the Lord, bending His Mauntain-bow
Sent forth shafts of fire at Asura’s city
Destroying the evil ones, nevér to rise again.
Osolgsrr saomAed saonm
AMSSTA FOLUANSd 394
gyi. Gar
OsDser
358
anGg.
Sgnencs
MAST
wg ssae
Cacraow
oF ws
aAgsra
sqa@eig
g1lOump
wrGor.
Repent and Pray;
Lord
361
Blesses
Well may the learned in lores waver
But waver not thou;
Melt in love for our Primal Lord
And
Pos sD Anises Garargnar
aagea Qa
sPis5e GerGs.
Destroyed
Sacrificial Rites of Devas
357
The Lord Comes to Those Who Seek Him in Yoga
Way
HAI wergeser HGSH
VER atew weailsa
Lord
you
shall
have
Him
sure;
He destroyed the unholy sacrifice
And yet turning back
As they repented and prayed
He blessed them all,
He our Lord of holy speech.
of Daksha
the
TANTRA
TWO
;
S57
5. gerund
DELUGE
FHUOT LYS SUBOSUpL euarers
DGuGge Gar@aucr Haw Bennacr
aGugb ban guQ“snfh wr)
AGUeT
The
wryHer
Lord
mgEeryAs
Blesses
Ser5LY
ML
s1Gor.
362
the Two Who
Contended
for
S950
364
Oetym
5G550
wrGz.
Lord
is Ocean
of Grace
Primacy
As the Ocean’s swell subsided;
The ocean of immortals and Devas sang;
“Praised be our Lord;’’
Little do they know
That He who.created the ocean and the firmament
Rises beyond to the Ocean of His benignant grace.
FOWSEQUD oneons FwbYyQaucr GnsH
Amos5av
onl aovssg onmG7
BanssQ5a0 ontMH SL Gove) Qos
Uosa@Qeroer
362-365
2916)
Haters
s1Gor.
365
To Quell Rising Tides Lord Placed Primal Fire
At the yugas end when cataclysmal floods swallowed the earth,
Brahma, Vishnu and other denizens of the celestial world
sought refuge in Siva, and Siva saved them from disaster.
ADOVFL WV om Ms Foot ss curGornt
Sooacr saeyibQuut srormae GuonOsresm@
2ST
HipHsaxr Heradipr Csr.
AMVaTuIe
GSuGwd
Gh& Our
THE OD GOipw gn@encr Deny
sup
GoOwows
Qewigar
MNerso
When the swelling deluge at the end of Time
Swallowed the black mountain tops
Hari and Brahma fought
For primacy contending;
And then from amidst the floods arose
As an immeasurable mountain of Light
The One Lord, manifesting the Truth,
And thus blessing both.
Mantra
FIGs
aFiptow
MEFQecr
mrGer.
The
Lord,
He ‘creates
all
Himself Being Uncreated—
Who is there in the world
heré
below
-That
thinking thus holds
Him
to heart?
-‘When
the oceans
and
roared
ebbed
He placed the Primal Fire to quell the tides;
How, how, compassionate He was!
363
Mortals
serup)
BTU)
Aewanf ut@Oeer meyer
wTssDVsS DRSHaAID
wnetoner BIy.éQeer mMéFlgtb
And high amidst the surging flood
The Lord as Flaming Mountain stood
Nerf
wrs
The
Lord
Saved
His primacy for the Gods to know
The mortal ones
Powerless to stand the Fire-Mountain’s radiant glow
Rushed to the surging waters in trembling fear;
The Lord then said to them: “‘Fear not! you shall
be saved.”’
usrinp
. The Lord
OGSHOercsr
Severed
Head
t1Gor.
366
of Brahma
Who
erred
Brahma that is seated, on the lotus’ comely
Sauntered in the Lord’s path in manner unreasonable
The sinful wretch!
The Lord sought Him
And in his severed head gathered alms
In ways the gods approved.
6. ssapuGup
GIFT
worvGur
550s
aierTMNsHa
srmargw
sroGursn maulGet _bSTF FEST
GuwGure Qacratl woaasynw gus)
uriGurs
Gwoupib
Through
usi_ggioot
Arrogance
wrGor.
THE
DISCUS
Then the Lord of the Silver Mountain made
discus fly away
And it orbited around the seven worlds.
the
367
Mal Lost His Chakra
Filled with arroganceas Guru Supreme
Mal vaunted his egoism about;
OF
Vishnu worshipped Siva who granted him the powerful discus.
But such was the potency of the weapon that it had to be.
split by Siva — one half going Vishnu and the other half
to Sakti, nonseparate on Siva's side.
eee
eee
ey
S8&
‘
TIRUMANTIRAM
séarb Quon se srGuor so7crsrayibd
SNSSOoureH oomTeLWTY
séa7h SMES
Nesp sormer AGUYLot YIsMESS
$4559 ssQous gsrcmag OsuwisGs.
368
The Lord Split Power
He
bestowed
on Damodara
of Chakra
the divine
discus,
But potent far was it for him to hold
And so he prayed to the Lord in fervour
And the Lord split its power in twain. °
ANS
UTES
ans
Geig DarHssorcr wIgQyEGs
Dseiig, OarOssrc FEDEGS
Oeig shsserc CarwGw.
apg
aps
GUMSHSD
And
And
the other half as body
thus He remains.
ssscine
Sssscrpor
to Sakti,
Cadre) sarsa5pno ofgive
Gareralucs snGur soorgsranes
F5505 soroncnée
ASEH) OMpPHSS
At Daksha’s
FFipy Cowal
cuTYs TSHGCO.
Sacrifice
Chakra
370
Lost
Power
F55TH!
The Lord Splits Power
At the crescent-decked head of Veerabhadra
That destroyed the depraved sacrifice of Daksha,
Damodara aimed his discus;
And then the doughty Lord sent forth a sneeze;
And lo! a gusty tempest blew
And
down
fell. discus .powerless
against
God
Supreme.
369
of Chakra
The Lord splits His power into two,
One half He gave to Vishnu as a chakra,
7. GIQyIDLLD
SKELETON
THbYH
SuTOUb
THD
aebuer
weiipy
camer
TUPHES
gh
ogibym sunegb
cha
cw
TQwYym SuTwiIpl B)Hpiwesx cornGw.
Why The Lord Wears
371
Skull and Bones
He is the Lord of all Celestial Beings,
Who wear bejewelled crowns of dazzling beauty;
KLITAEpIb
AND
SKULL
But the Lord did bedeck Himself in Skull and Bones
How is -it?
If He bears not skull and bones.
Dust unto dust will theirs be.
Siva wears the garland of skeletons and skulls strung from
crowned heads of the celestials. Why does He do so? That
they may not turn into dust forever; that they may yet be
redeemed.
4
& gyn Core
:IN SEARCH OF CROWN AND FEET OF SIVA
Ugwgih wrgyib UpnGerpren stoners
Goncune swargsih Gumsemw wire
une
sororiks uTsgiper
.Abs
aren
Cay
sonpiPor
Brahma
mrGo.
372
and Mal Seek His Feet
In ignorance gross, Brahma and Mal
Each bragged as Lord Supreme;
Then as a pillar of Fire the Lord stood before them
And they search and scream
In vain His Feet ‘to behold.
Mantras
272-380
The story of Brahma and Vishnu vainly seeking to see the
peak and bottom of Siva, who stood before them as a
monument
of fire, is again recounted here.
HG
(PAGO Harms crovront ays
srGw (pea syHOpw unruip) Hew
aurGet (paGmMitd wires) sosrlonon
wiGor aObC5er Qoucr gBosronnwnGo.
But I Knew
Lord, -By His Grace
373
Abounding
Yet I knew the Lord
Through His Grace abounding;
He who fills the seven heavens
He who stood as Pillar of Fire
The seven worlds pervading;
He of the bejewelled throat.
omer;
oor)
Csenniian
oesrroun&)
CGarrtAS
AGYG
wiruicipctesteh
unwise gs
STeygyd
GH s sorwoH wus p
sreapp
ser_p
wiAper
prGen.
374
TANTRA
Lord
is Omnipresent
TWO
As the Great, One who cognises all,
As unto life within the fleshy body.
The Lord is life, body and .consciousness
Fire that enveloped the firmament far
Transcending sun and moon
He pervades the Cosmic space—
Holy thus His Form of yore
Support of Universe vast.
AO
somrsgior Falwow
ue;Fler InWbSSI
Know
The
Qecrnont Aout Dowy Gone
Borprm sipey Briere
omrGg.
The
Two
Saw
not His
He stood filling Cosmic space
And the two in fear trembled.
They went searching His Form
The one seeking the crown
The other His Feet
Neither found them.
DSSS
Entire
And
God’s
Truth
and Be
Hereafter
of Divine
flame
the
Grace
to follow
srencr
oS 5G
gsT@oucr mrgyid lpefleuGid
wnGw useGew Moneys
WAS
SoouGuug wnGp.
The
Vishnu,
Two
adored
GeMajomt
BrarOs
OswGured
AMONIOS
srn@sr@s
PDorum
sronyg
of the
The
feet land
2
Lord Animates
Within
Also
above.
Ggeurecir
s7ncr
saiHor
Oan@sge Ganonsgs
e178) onGo.
379
Will the Lord
Be Truly
Lord
granted
the Sword
of Protection
They approach not His Feet thus.
praise please,
SrsIké 5005 DHSS FRO
SIGE FHAMSL QPS Somvaiyw
omer
5Hor 2atGor 2.uITtGuTe
-2 cr iherm
sre: OuGgwo@urGge soreww s1Gw.
The
earth
in heaven
But they know Him! not entire
As I who His vassal became;
He granted me Himself
He granted me Bliss
And His Feet’s grace as final prize;
Devas,
Whom the Rishis in hymnal
The two in ego contended
For primacy to gain.
over
all
‘To Beings Celestial\that prayed to Him
376
For Primacy
That asked of Mahabali’ for three
And Brahma
and
Known
curenout
Contended
Now
that enveloped
ouput.
Only in Self-Surrender
Geay
Blessed
afore
Truth
aurerOanOs
entire
epauy
uray
‘srg
UTE
And hold fast unto that;
Then may you receive
The sceptre to -hold domain
375
Form
sarge
CGoSMmme oussGsrt OnwsO5n) wpersosr
Lam
sergQeu) gs
VebuGH
Geno
sogeGger mtg) wtGw.
Know
Acrorer HNvepip
ATGD west
59
Brahma
omnp
amp
ane Oewsn GCGarGnb QgaunG
gpa
alps Dachitiu@w
MPs
sovst IHS55)
21
Lord
Inscrutable
377
srQoucr
sHGConer goflenwGecr mrGor.
Decreed
Brahma’s
380
Fate
is the Lord
He defies Time’s infinite vistas;
The four-headed Brahma prayed;
and Vishnu
“Do
And
reveal Thyself, pray,
on this bowed head decree
my Fate,’’
And the Lord
Surpassing far the dazzle of the sun at end of Time
Revealed Himself as Light Pure.
The four-headed God on lotus seated
The comely lord that on dark sea sleepeth
They both are of the essence same
9.- LI@IL_ GEO
CREATION
%AGur _ssb Bors ustugh
Gurgi s7su yom GW vote
Gerh wsahh ussGsrerms Csrorpions
BOX usngugcr un@Bap srsGw.
381
—
MICROCOSMIC
Act of Creation by the Primal One
Paraparam
that has neither, Beginning nor End,
In Pure Consciousness consorted with Paraparai
And in that Light Pure arose Param;
60
TIRUMANTIRAM
And from union of Param with Parai immaculate
Was Nada born.
BTSsHH
85H
MPSad
nsbauss
Maya
g saciid
five
five
gross
subtle
essences-
elements
(Bhutas)
From the Vyahruti Bhu has arisen the present world.
Siew
ns sor
Yer
Yyoactb
Yyoornd
Yyoerd
asgOsypwH
Creation
alsgiGa.
382
Continues
Nada united with Bindu
From the union of Nada-Bindu
From
Siva arose
From
Sakti Kriya
from
Jnana
The
Qeag 659 QrsseaMe oowL_ThHs
saQareh CGuras sosgior oGEBOW
adveg 3s apes
sIQuTGat
Osraagy OeradSye gror8 si7Gw.
383
all,
universe
all
Brahma
are Sadasiva,
Mahesvara,
berohucd
In
the
urs
WeOrBOSip LadGo.
Union of Sadasiva with Maan
Blossomed the Universe
Together
And
Substratum
of
in looks
from
As unto
that
united
union
a blossom
How
five.
From
Anava Sakti then acts on the prakriti maya (material) sphere.
the
universe
gently opening.
the Elements
Fire emanated
From Wind emanated
Five
water
light —
|
This sphere is known as ‘maan’ or ‘mahat’. From maan
evolves the five elements—earth, water, fire, ether and space.
uididraee
cre
2omGa
sricser
Gm
BAhwser
epg
UMeases
Peary
Universe
cuny wartgHOw
water,
Ysuorde
yucrGw.
of Five Elements—Evolves
Out of Maya evolved
From space, air
From air, water,
From
SYcrUTUS
earth’s
385
Gsupb
2Mippgnor
Fost Fsenocugyd,
GOLF
UTM
EHYSS SENT Fox GlorrG td
AVE UML&GL OuTGGor.
Primal
space
hard
crust;
With
Brahma,
$3BDuyw
389
One Created the Universe
Brahma and Vishnu
With Hari who swallowed
worlds
Thus they formed in succession
The elements five;
21 crr&)
ACLS
The
388
Evolved
From Space emanated sound
From Water emanated earth
This the way the elements five evolved.
QuiGgsigib
Sakti
in full;
arose
675s Hound WnsGwb OpGrdenr
Srwug9H Ger OnsGuvHs sSnHPoor
Qiyor seqQultt unrgsb gSNesH
flor woscsier Henovidn unrGw.
~
DePimsig
387
The Holy Nandi that is Sadasiva
And the Sakti that evolved Maan
Away in the far distance of Time
Paraparam and paraparai conjoined
Then did Nada with Bindu;
And further on Sadasiva with Sakti;
sOsH
Rudra,
yorotucr 555) OQunGgsS 2 voOsngw
SomoMu ioteocr sunt bADC FSHuy
SroMucd uTssé SAN wpapgomui
gH
CerB OsrrrsO5rgqG ¢sQuwrus
Biases BTSsb sooorsOsrG Msg ourwics
ungé serHlab UIs
HHBSGW
stiasgé FSDQi srsgwon carGw.
384
The finite support of elements
386
of Creation
universe
that creates
“The Five manifestations
Brahma and Yishnu.
From Sakti appeared Maya,
:
The two mingled like a jewel and its lustre,
He who made the Maya appear,
Remains far far away beyond description.
Sakti—the
Matter
Holy One
Himself as lotus-seated
The Creator became.
Latent Maya Evolves
Thus was Maan born
is the Source
Siva, the He-She, creates
He has sons five”
and
Bindu.
of Maan
uoiuuuner gGac gG5sH
ust_uunrégu ysSor gout
uc vured plone wires
uei_vuners yosromMuct s51Gar.
Siva
Did Siva and Sakti appear
Evolution
the
the
aroresGoy
NéFoslO
Iccha arose
appeared.
(Tanmatras)
And from them
AHacstesQ
Cubsgz Gram
ass
BIsaDG
From
With
and spat out the seven
the four-headed
creator,
The Primal One, the Lord of Celestial
Created, of yore, this universe vast.
Beings
art
TANTRA
RUG
OuGMs ov 2arepn)
curGert@td
390
Creation is an Act of Pure Consciousness
Primal One
Thus, ultimately it is the Primal One who created this vast
universe by pure consciousness. It was He who created
Brahma, the creator, and Vishnu, who contains in himself
the seven worlds.
SOGHOSHGL
Brocmer
Herm SO
Hormacr
The Primal One is Narayana and Brahma as Weil
is the
First
All-pervasive
He
He
The
The
And
Lord
Animates
the Body
Immaculate One creates
as He created me too,
394
in Justice
all;
He animates within me
A
support
Verily,
to the
the Lord
body,
a heir
to karmic
is the verily Just.
The immaculate One, who creates all, who creates the bodies
and milieus for jivas too, according to their karmic desert.
That is His act of divine justice. In the act of creation He
stands adorning death’s bones and konrai’s blooms gleaming ©
as pure gold. He beckons to departed souls as the Final Refuge
of Becdming. He enters within jiva and cognises all.
AAGAD STHODUIG .3ksS5oxN Oarcreapwucr
CGaAerm OebQureiicer Croel Giosfluosr
Gurhcrm Suc YySGsgIL onuiacren
AAWMD screws got_eoms wrGor.
Cause,
Lord is the Refuge
in love;
is Vishnu; He is Brahma,
is Veda, The sound and matter.
He is the First Cause: He is Vishnu; He is Brahma; He is
Veda; He is the cosmos. All, all, are diverse manifestations
of the Ever-abiding
A
Compassionate
One.
refuge
vast
of all departed
STibUG
Lobos
Ceuwu
Buster
Aus
sThw BbUCIQET mosG
wrGs
gsHGCS ut SGw
uuderal
srbuw
obO5a5
EGuct
G5Gon.
392
asad
yolsor
aqoryls
STSRC
Himgsu StHsiyM sTvHs!
GosG Mahan
tl OS HDosCGur@s
STS6GH FVEGH SuTuTs SaGor.
393
At the Creation the Compassionate One Pervades
All Space
Death and birth, the Holy One in Grace ordained;
And in that hour when by His Thought
He Commenced the act of Creation
He fills and pervades in directions eight,
He, the Compassionate One.
TH
gold;
‘
Dasruntwd
2 Hp
Qoaur Mercrumt
Ob crdord MeonorsGw
uGumac Gsrpib Uwe
ainer
HG WarapNh Qeiios Desanppm wrGw.
As Light Within Brahma, the Primal One Creates
' A rare Ruby—He is easy of reach,
The One Lord—He is easy of love,
He is the light within Brahma;
And now I know why the Creator does it so easy.
9GS9
konrai’s
life;
His is the form.
UUs
395
of All Departed Life
In the act of creation
He stands adorning death’s bones and
blooms,
His resplendent Form out-shines red-hot
GuréGb
ills;
crip HG
urgorer AoaAIMnusepQewuyrd wsrerupsasr
Alor wire
atuuih gs1Gor.
391
He
gréG Hwwosvencres corgulr
ITSEGHD BNMY
21 QIN
(PUAZwW JTEGW 2LOGH g*ionomuge
poarnuirs urGer BOasle mrGes.
by the
The Supreme One aloft the Mount Kailas
With Hari in the ocean bed
{
And Brahma on the blooming lotus
Created life
By Consciousness Pure.
AAI
61
Berm
Qn
urmsnt sumo
upTUge smeoyLb
Taga Soo worilens Gwoewer
AAG
MUusSGw BHaoais
saGor.
Sor
TWO
396
Creation the Play of He-She
He-and-She commenced play
The play of Two produced all;
With seasons changing, diverse the produce;
When He-and-She in holy union join
Complete be the act of creation.
YGbso
YGS50
YGSSO
YGSSD
onciya orm) sosonta
ancl ¢sa7h soarorm
curcrweit Gugienp ys Gsar
ydyus srAper mrGo..
397
He functions as the Three
Siva pervades Rudra and functions as destructor,
Enters Vishnu and functions as protector;
Pervades Brahma and functions as creator,
The other three, are just shells in which He works.
ee
yoda
et
iy
62
TIRUMANTIRAM
goat
Srtu
s§Duyb BZbIDH
FET
sijes
BaGe
She it is the Compassionate Sadasiva became;
She it is the five merciful deeds perform.
SOL (WPOp
Gusiu 2sAsmyP aracdhsg a9pID6(si)
gowab
siar
sauder
anGGw.
cungos)!
398
The Five Gods Were Born of Anava Sakti
Out of the union of Anava Sakti with Bindu
The. Five Gods -were born.
Brahma, Vishnu, Rudra, Sadasiva and Maheswara.
For the five acts to perform—
Creation, preservation, destruction, obscuration and
redemption—
As One from the other in causative
Born
as they were
Of Anava
they-were
of the Anava
succession;
Sakti
not rid.
Out of apara bindu uniting with anava {ichcha) sakti in the
impure maya sphere, were born the five Gods—Sadasiva,
Mahesvara, Rudra, Vishnu and Brahma—to perform their five
respective functions; and being born of anava sakti they were
not free from the taint of the individualising malam {anava
malam).
2p
unG“encrp wrunet 2 Swi
Loapw arm wunGur subalis
Quipac gr5b usmpaH Bngs sore
gdp upfhacr Osraaleaar wri_y.Gs.
Creation
Names
Maya in union with Bindu yielded
and
And all this in the Creative play of Parasiva, .the
s5rAa
Gurars
s68uy
Poorani—the
Perfect
Being,
Cause-Effect
conjoint
in one
Consciousness
beyond
—She,
loratw
Fear
~37orrse
Bemuid
yh
aro
Curiésent
Ogwerrb
salsZeCov.
400
The Elements and the Five manifestations
from Maya
come
What are the five elements beginning with space?
Who are the five manifestations beginning with
Sadasiva?
They originated from the eternal Maya,
And perform the functions allotted to them.
amurt
Ashuat
aseaurt
atu
(pséGaromrid adssag gsorchcy
Dryas wmdgaucr s1Gor
s5rFe wih) senwamatr
s@umacr wpgrOe amGar.
401
Maya Sakti Born of Bindu Performs the Five Acts
From Bindu by Orderly triangle denoted
The honeyed Sakti Tripurai evolved;
Sakti
Consciousness.
Acipg) groans Poms wGaacurct
Oeranm AuwGwb 97H
wrovacr
beng)
capo
Dewi wonilens Guawen
gms QoarhHGs siGor.
403
eoug
aGag
EGoug
EeGaug
The
grQQuicir
GCurggicr
of Maya
Varani of elephant form
Arani of haunting forests
Mohini of tempting beauty
Sadasiva
Gnoe
Go2ow
Gorm
Goow
Sadasiva
wiD
402
She is Manonmani, the ample-bosomed;
Mangali, the ever auspicious;
Ultimate.
gat
wriisad
Became
Five
Sadasiva that stood as One
Animated Maheswara;
And then Hara, Hari and Brahma,
Thus did the One become the Five.
399
Asuddha
wGerrerwes
of Glories
One
the Play of the Ultimate
The rest of Mayas three (Suddha,
Prakriti}
(The Bindu was of Nada bofsn)
And Nada was of Parai born;
Qsrtions
srjes! aru wiss Sebsocr
angen! 2560) crete GurGesfl
ysest Gurgr®) Gurg¢p “wirGw.
One
Gab
UumML_ssrer
Gsupd sas sre
Gas get gsgsnor
GarQult s1Gor.
Alone
alone
Performs
the Five
404
Functions
created
the worlds’‘seven;
The
One
alone
spanned
the worlds
seven;
The
One
alone
survived
the worlds
seven;
The
One
alone
pervaded
body
and life.
Osisr nagucrancr Soicsomat sTLDQ)cnm
Owssrt (phducmromcr wTUG Oru LITES ZILd
Qenpsrt G6ypSur ayw mULLSFZIW
abort Mn
An sghlor mrGer.
405
Of Red Lotus Hue is Our Lord!
Of red iotus hue is our Lord!
Of Crimson fire hue is our Lord!
He
sundered
the chain
of births,
That the dark cloud-hued Mal in pasa bound,
And to flower-bedecked Maya-Crowned, consigned.
C5O0G
Pmcacl OG Face a. our
AOb Gnd GuGelis
wnps9
on@iwb sjargw gicrorggiar Gorplerpy
BrOw apéspb pict af5 GsZGor.
406
TANTRA
Sadasiva
is in the
Heart of Even
Doubt Him
Those
Who
The
The
The
The
BIST
One
Holy Family
Performs
And
FIM
then
shall
besought
we
the Lord
make?
Himself
of the Lord:
Command
then
us,
O Lord’’
spells it out.
aun Osaruss sroTgGg mrulgw
MouwiuA MOsiA DAGSWM sruAHEw
Qurwvtun OW
ysayb weflstac.
Auun
CGaQaor
epuypior
He
Pervades
All Creation
And
mrGar.
409
as Life Within
so,
Through creations four and eighty lakhs of species
He filled as life within;
:
Then men who in doubt ask: How is it?
Are verily to enveloping darkness condemned.
All
One Family creates the worlds seven;
One Family preserves the worlds seven;
One Family destroys the worlds seven;
One Family pervades all life and_body.
SGUMbd
Two
‘‘What
Goo
Gadpnb ueotlugid
Gna w Gap
going
Goroew Gaips gioouugb
Goow Gar@ult g1Gor.
407
The
(of matter)
The
He is Nandi the Great;
In directions eight,
He is life pervasive;
He brings body and soul together in birth;
Even in the heart of those who doubt Him, He is;
-And from there He seeks them;
This I have known Him oft perform.
goru
gomw
gorw
gorw
63
TWO
MPS5a
FHI
Yahoos unoisor
GunGss anGerre) QurnmAu sryad
an9ss ¢5509 anéG wornBsar
QIDD vrawde aINggiaNer 2HMGS.
AGuGy
Garg) G@VSOSIOE ALYSE GOYSSomt
TZ UcmOQucr Merry QGuGs
5TH) QauGer aGeHHer mrGor.
408
Varieties
The
The
The
The Act of Genesis
Siva with Sadasiva and Maheswara;
Together stirred and Commingled the Family Impure
410
of Creation
Sun, Moon, Agni and rest of celestials,
space, air, fire, water and earth
sound, word, mind and the like
All these
were
of Maya
In union
with
Bindu.
born,
10. arg5@
SUSTENANCE
¢
The Supreme One, Siva/Sakti, the Transcendent/Immanent
One, encompasses all—He is both absolute and relative reality.
Siva as Parasivam is the impersonal, Absolute, the static aspect
that transcends both subtle and material existence. Siva as
Sakti, the immanent pure consciousness or energy is the
dynamic aspect of existence, the power and substratum of
all form. Sakti ubiquitously energizes the sphere of pure form
or: suddha maya; the intermediate sphere of impure form or
asuddha maya; and the lowest sphere of physical matter or
prakriti maya. The One Sakti is all three—the suddha, asuddha
and prakriti mayas.
Thus the act of manifest creation is a series of graded
devolution of the pure spirit—first the primal’ principles of
existence: Siva, Sakti, Nada (apara) and Bindu (apara); and
then the five Gods from Sadasiva to Brahma to perform the
five acts. It is the total work of nine agencies—of whom the
first Four are in the suddha maya reaims, and the other Five
are in the asuddha maya sphere.
The latter five categories then acting on prakriti maya
produce
the
phenomenal
world,
beginning
with
the
elements, space to earth—Sadasiva leading in this process.
five
=
S
.
The totality of creation is for the evolution of jiva—that
they may, through experience, learn of and realise their final
destiny of uniting in the pure Spirit.
Why do souls, who inwardly share Siva’s eternal
perfections of Satchidananda and Parasivam, need _ this
evolution? Because each individual jiva, being temporally
created as a divine soul-body that evolves from immaturity
to maturity, from divine ignorance to divine sapience, is slowly
gaining and maturing the faculties to realize its identity with
Siva’s perfections. This evolution is effected through Siva s
purposeful
imposing
of
veils—anava
(individualizing
ignorance), maya (subtle and material form), and karma—over
the awareness
of the soul).
The nature of jiva is one of environmental dependence.
When he is,in the milieu of impurities, he is impure spirit.
When he is with pure spirit, he becomes pure spirit.
This body, the senses, the phenomenal world, and the
power of sense enjoyment are created for the jiva, so that
he may by experience learn how painful it is to be tainted
by the triple impurities, and recurring birth and death, and
so. be liberated to merge in the pure Spirit.
64
TIRUMANTIRAM
The evolution of individual jivas is the primary reason
for all the convoluted forms of creation. Why should the
Supreme One engage Himself in it? Because of His infinite
love for His most special creation, the jiva, who cannot mature
into its divine fulfilment without the impetuses of the triple
malam, just as a baby cannot mature into a great and
productive adulthood without the appropriate and necessary
experiences. Each jiva is given all the time, experiences and
opportunities it needs to unfold its divinity, to realize God,
and eventually to serve God and the Gods in helping other
souls in their evolution.
To recapitulate, Tirumular postulates four stages in the
creation process:
1} In the transcendental sphere where Paraparam uniting with
Paraparai, evolve paranadam and parabindu, who in turn
deyolute Parasivam and Parai. This takes place beyond the
sphere of pure Spirit, and these six categories may be known
as transcendental categories. They are not directly involved
biological sense. Siva is the static aspect and Sakti, the
dynamic aspect of supreme consciousness. They do not exist
separately. The one does not exist without the other, and
they play their respective roles ever—static and dynamic.
However, ab initio, when creation starts, there should be
some force to release the dynamic aspect. There should be
a third relationship between them and from out of them to
spark
off
the
initial
vibration.
That
which
effects
this
relationship is nadam. Literally nadam means ‘sound’, not the
sound perceived by the ear, but the subtle unmanifested sound.
When the dynamic power of creation has been thus
released, it has to manifest itself to create forms. That first
manifestation is known as bindu, or literally, ‘a point.’ It is
the compactness of energy ready to produce. Shelly in his
**Prometheus’”’ reminds us of the concept when he says,
‘Plunge into eternity where’ recorded time seems but a point.”’
Thus,
both
nadam
and
bindu
are
only aspects
of Sakti
:
in which the ‘‘germ of action increasjngly sprouts with a view
to manifestation producing a state of compactness of energy
(This stage is not referred to in some of the later works on
Saiva Siddhanta Philosophy—for instance, the Sivajnana
Siddhiar. They present the creative process as starting with
the nine evolutes of pure spirit who actually perform the
process of creation).
and readiness to create’’, and Sakti is an aspect of Siva, the
source of all energy. Thus Siva, Sakti, nadam and bindu can
be seen as four inseparable entities in the chain of causation
conjointly performing the act of creation.
in the act of creation.
2) From paranadam and parabindu of the. transcendental
sphere, Siva, Sakti, aparanadam and apara bindu evolve. Out
of these four categories, Sakti manifests as the primal jnana,
kriya and ichcha saktis; and apara bindu uniting with ichcha
sakti evolves suddha maya. Thus in the sphere of suddha maya
we have four primal categories, Siva, Sakti, aparanadam and
aparabindu.
3) Next, is the creation in the sphere of asuddha maya or
impure spirit. Here aparanadam interacting on aparabindu
evolves the Five Gods for the five acts of: bestowal of
revelatory grace, bestowal of veiling grace, dissolution,
preservation and creation.
Asuddha maya sakti is so called, because She embodies
the principle of egoity or anava. She is therefore known as
Anava Sakti also. As these five Gods or aspects manifested
from Anava Sakti, they operate within the realms of anava
malam.
e
Thus these nine aspects of Siva, the former four acting
on pure or suddha maya, and the latter five acting on asuddha
or impure maya, together constitute the principal constituents
of active creation.
4) Then comes the creation of the phenomenal world. This
takes place by aparabindu acting in the realm of prakriti maya,
or material stuff. Thus was the corporeal body, with its subtle
and gross aspects, its five sheaths, the five sense organs, five
cognitive organs, the four internal mind organs, developed.
Thus were millions upon millions of life’s species created.
Thus manifested were the sun, moon, stars, the eight gods
tuling over the cardinal directions, the sky, ether, seas, earth,
sound, touch, sight, taste and feel. Thus were the innumerable
worlds that constitute the cosmic universe created.
All this is ultimately the work of One Being, Siva. All
other categories are functional agencies, deriving their power
from Siva.
A word or two about the expressions, Sivam, Sakti, nadam
and bindu. Sivam and Sakti are generally referred to as male
and female. However, this is not to be interpreted in the
The actual task of accomplishing creation has been
allotted to Brahma, who derives his power from Sadasiva,
who in turn was evolved from ‘bindu and anava maya saKti,
and from
Siva, in the ultimate.
YS sgaiblor
YS SAAS
Yyoesgaper
YSSIHor
prea
wri@
onnAu
oOTETYSpP curWi@sip ourHs
orero1 emiauw or)
mrcoty 59 worafier mrGer.
The
As
As
As
As
Spirit Pervades
411
All
Light and Darkness He pervaded.
Fame and Blemish He pervaded,
Body and Life He pervaded,
my constant thought He pervaded.
g1Gor
DasQur@
CGsaG
wrvihoGs
gnGor
oral
s$5Q1
WTUADGS
giGet
5rGor
sLanean unQy
2 MAD Smoqaay
onulidoGs
wmGL.
412
He is the Totality
Himself as space and celestials stands,
Himself as body, life and matter. stands,
Himself
as sea,
Himself—all
hill and
worlds
Lord
dale
stands,
Supreme.
artemis oWgr 2veGn gnHs
SLonus sriypae srQuryf) curenruds
Qorcurd sande aaAgsst car)
orunt Ougayp sorcasher pron.
The True Way
As body,
As sea,
life, and
cloud
and
world,
cloud-laden
Permeating all, indestructible
sky,
and continuous
413
TANTRA
The
Lord
stands
in majesty
The
True
way
never
that
wpssupl
Sadasiva
is in’ the Heart of Even
Doubt Him
Those
Who
He is life pervasive;
He brings body and soul together in birth;
Even in the heart of those who doubt Him, He is;
And from there He seeks them;
This I have known Him oft perform.
Ssr@enng
srs
gruUHoes
SrQcng
srQanGg
SrQeint
srdeorlt wrGgs wrwHoGs
astos somrbap wTWhoGs
STOpsor wrwey wirGw.
Light,
Once
as the tempestuous
typhoon,
Once
as
Once
as Vishnu,
incessant
415
is Diverse
At the end of aeons,
Once He stands as Pure
the deluge.
wisdom
and
meekness
and pleasurable
He
union
416
stands,
He
stands,
As Time’s Beginning and End He stands,
As Five elements filled He stands in love divine.
FHOu
sige
sor
G.peq
ANpiging
cucmommac
He Fashions
Things
cmGen.
417
Big and Smail
Himself fashions worlds all. in detail minute
Himself fashions life, conferring birth
Himself fashions things big and small
—The
cauldron, the pitcher and the. pot
Himself He fashions these- and more
—He the Architect Almighty.
2 crepes urye.
enAher
prer55D
Aescresi
Oucurds
NonQanrah
g7Gb
Infinite;
He
supports
inside;
me;
is Nandi.
STHEGH SMOWUYG Stereos ucdgyuIr
anmAu srugsg whGort MMADoome
ems aipmwsGb Cursrgs woraip)
srmaper
orgbas
sige
snGer.
419°
He Supports Ail Worlds
A miracle indeed it is
To.sustain the myriad lives in the Universe;
Not less so,
When after total destruction
He draws them unto Himself;
He supports too
That Seventh World
The Path of yoga leads to.
usIAeid
SMAQb
unibersts usdgyw srAS
Det wWILD sorter NOeu cutGor.
420
Well may you seek Him
Through rituals before fires,
Distant only shall. He be;
Seek Him in yearning love
Bend low on ground
Hanker
after Him
life after lite,
The great One shalll Grant you the body immortal.
Mantras
411-420
The creation that ensued thus has to be continuously sustained.
Although Vishnu is entrusted with this task, He is onJy an
aspect of Siva/Sakti; and so ultimately it is Siva who performs
the task of preservation. And so He pervades all: as body
2H0) amerourcr scuGor 2 vHlencat
Quon accrourcr auGer Mndeows
bpnb
is space
corporeal;
in Love _
He Stands in Divine Love
As: love,
;
is the ‘body
He Grants Immortal Body to Those Who See Him
ATLL BMOHaywb DLF5yp wrTwH Hew
Qoauwpbd Qarus sooly wrwmMjGw
(paryn srovcupid caf) wrusln@w
AYO
VbHd gBwotsgi her mrGer.
As pleasure
He
AHA 6 Grworct sHBuIH say.
SAID
Gris OaripsOsratn FVEGw
rain,
floating on
within;
He is Light Radiant; He is Consciousness
Animating Jife in the body
—He
the Great;
eight,
Lord
is Life
He is Spirit Pure; He
414
soléar
418
He is Nandi
He
390)6C5Gon.
He is Nandi
In directions
gro
65
2H OTS GbHoe0t Car
gyt_usH
STU
grocer
srmApler mrGor.
closes.
C5Qb Donset_Oe Fact 21 vo uit
AG wIMh GereEQws wonrpx5H
2G
YHargw gorse
CorHorm
BIOb
TWO
and life, as light and darkness,
oceans
as fame
and ignominy,
and continents, as space and the celesuajs,
as
as sea,
hill and dale—through the entirety of creation in unbroken
continuity. He pervades our thoughts too. There He stands
as love, wisdom and meekness as pleasure and pleasurable
union, as the beginning and end of time. He sustains the yogic
path that leads to the sevénth state of existence.
To sustain the myriad lives in countless universes is indeed
a miracle that staggers the imaginatidn. But even after the
destruction of the cosmos at the end of an aeon, He draws
the jivas to Himself, and sustains them in quiescent slumber’
until the next cycle of creation commences.
Thus Vishnu performs the function of sustenance only
as ordained by Siva.
.
TIRUMANTIRAM
ll. spgso
DESTRUCTION
OO
Bsr
qa8LG
srg
FSS
a
Sear amos.
at_Lg
2us
mAs
qua
Ssoar qaegars aU Lg
SsHGes MEY
57Gor.
Fire is Lord’s
_ complete
The
shaft on hand.
5g/Ga.
422
In
end of aeons,
423
ebbing tides roar,
‘The Fire that resides in Muladhara spreads;
And the spreading conflagration turned
h and sky seem alike;
pes are not to be wondered at.
Carols GeroitemGor. 424
The Descent of Grace
‘ et of Bindu descended from the cloud-clad
and
and all the quarters,
abides
as Kundalini
bodies
gross
and
subtle
the
next
mergence,
is
the
Mayaic
body
Assen snob sG0Lt SsHoared
@S5FH SITb 21 gut basa
&S55Em SIT HA$SSqL. Crollajmed
2ews5em srgb user
2 omen Gu.
427
of Mergence
428
Thus Four are the Mergence
usge Osis gidsrcrp LYS
in Pranava
are
Deaths
Assam sro pb. by.ners. urdmsdar
MOUSSE STIUL wore sJornHuH
&$55H Sroyph Csrun peter
2W55H SITIpL BHaNnb 2 Hs6AGqQ.
stemtt& aah
OPis GusQaery.
He eae oat) DGEEOSer YonguTrh) —
ere
mergence,
in the Four
426
In daily mergence the senses are silent,
In the next mergence the soul leaves the body,
In pure mergence the soul remains completely free,
In the final mergence there is union with Siva.
scileer all these. and else
srvaded ‘tek universe,
Transpires
Four Forms
‘The earth on which we tread
eae
;
snow-clad mountains eight.
_bDer GoeajG®
is in Sivasakti.
Infinite In Redemption Death, Siva’s Grace descends true.
The Fire Spreads
seven seas whose
mergence
In Pure mergence, Mind and cognates merge in the
st Ob
Deg iaetny® TPELed Qsb (psarm —
SS3 epg Gedy. 288) OerexoNwr sre
Ds eqHOsvujed GAY DuciIcdenw srGor.
,
remains
annihilated;
mountains and valleys alike burnt to ashes.
usa
of Mergence
transcended;
| witnessed;
All things fell uprooted in destruction
This orb then was unto a boiling rice pot
use Oseiuyid uTGd
ultimate
In Daily
_ Three are His layas—the moments of Repose
a _
425
actionless,
What
Three are His Layas
Of them one, kalpanta—the
LUT COT 9}(15GIT 2 extent Gu.
AS 550 SIG Q)rcrGiov faysod
MOUSSA STD
wtwrese SIOWTES
FSSEH SIT womnss5 Corwaypa
2us5eH SITE HoucrsGger s coon Gu.
- Qawsacst apg
gageh ungs
Paoust pPisan Hargiesrtf Csorne
2 ershs DnadvM Gurgybd 2s
_
SITg
Gsaraib
Daily mergence is in deep sleep,
The next mergence is beyond sleep,
The pure mergence is when the jiva
Shaft
_ With fire the Lord burnt the Asuras
sroQaus
Osrponn
Four Forms
With fire the Lord burnt the Oceans,
bees ss urease
sew
421
__-With fire the Lord burnt all Space
Fire, verily, is the Lord’s
STB
in
Thus are mergences Four;
The Daily mergence in deep Sleep;
The next mergence that gives the soul a longer rest;
The Pure mergence that puts the Soul in Primal
quiescence;
The Redemption mergence that steeps the Soul in
Lord’s Grace.
unGp (sor orapbuut seu
uTpIiy_wAg@ib ustetvump unpre
anprésa srgshor urwwcr
umpmds udgrds gemigiso4
Oe Quinid
umpGo.
429
TANTRA ‘TWO
Out
Void the Beginning and End
of Void (Siva), a plant (soul) it sprang,
To
the
Yet
shall
Void
There
be Void
again;
In that Void, exhausted, it shall die;
That is the fate of Hari and Brahma too,
Who the holocaust of Samhara susvive not.
Mantras
Sumas soillcract Geib aenergones
DIUMUs STSHOUSS usUB) QornicsrG
STUbMUsS STTEVG O5UGW HenomiuGgsrr
Aubous
sStayjcrt
cungonus
Scorch
Your
Scorch the gathering
And exhaust them;
gs1Gou.
is One
who
annihilates
them
And the city where He does it
He fashioned the body, He pervades everywhere.
He placed the Mind and cognate tattva group
besides,
He gave us Wisdom ample to discriminate.
it returns;
it not
67
429
&
430
The jiva sprang as a plant out of the void, and into the void,
it shall finally retum. Even the gods are not exempt from
this law. Death follows birth, as the night follows day: The
only escape from death is not to be born again. By uprooting
karma alone, can the birth-death cycle be ended. God
dissolves the karma; pray to Him.
430
Karmas
Karmas
12. naNnsSo
OBSCURATION
Rudra is the god to whom the work of destruction is entrusted,
but the real power behind Rudra is that of Siva.
Qanuact
LONUGCT
wrgacr Qed
usss
APUGW UsBFLor alg.
2s
Qeanuac
beanuac
Des
mass
OsrHamer
oorenn
CanQoow
oorerbalt. Gragg bwsT QGaloner
Qoreriph Sigpyid 21 Gor Q)GsGgojtd
2Qororlh sousnor ogo) wiGs.
431
He is Within
He-is the
He moves
You Yet You Know
Even the Three Gods do not Know the Mystery
:
of Life
Him Not
One within; He is the Light
not a wee bit from within
He
and
your
heart
But
the
heart
His Form
within;
are thus together,
knows
not.
God is within us all. He is the Light within us. He does not
move a bit away from us. Yet we do not know Him. Why
this concealment
QGqvGumM wrens
uned) wigs.
433
by the Lord?
With
Hara,
Hari
and
We know not the treasure
He has enshrined here.
sreshcim somG“esndhl sranQeu Srencr
ABorQusr A»NyG anwhcrm 2Henw
omeTUG BIayot Opgebh 2 eaihSHs
OGuniiosé
Adore
Yma)
HAUG
TaD
Mah
sw urss HwGer sim ssoacr
Maree) Qanségin Csronss
Dareapal py.ga srw.
432
The
ust_ss5
Lord
Qeoanaays
Gave
This
Life
The-Lord who gave life so sweet
Imprisoned me in pasa’s miseries;
A skeletal frame He fashioned,
With flesh and skin He clothed it;
Lighting then the spark of life
To annihilation He hastened me.
Siva gave us life so sweet; yet, He imprisoned us in the
miseries of Pasam. He builds for us a body with meticulous
care; yet He hastens it to death. Why is this so?
assembling
The Primal Lord fashioned this body,
The subtle organs of sense built-in;
Gseru®
Qa
Brahma
Qewomena
and
Female
and
434
Attain
The Lord is the light of our
He loves us
He is the Primal One
—Male,
wnGp.
Neuter
eyes
is He;
Tongues praising and hearts, melting,
They seek not the path
That leads to the Celestial Lake.
OsGGbH 2VAHGE Csarsqwd ‘Qs
AGG
amsQGetwyd I-A Dorae
FGGCG FGO! giQoacwr xi Gb
Qoob asoher AG LLem wrGw.
435
He Dispels the Darkness
The Primal Lord blesses
Denizens of earth below
all
and
Within
heaven
above;
TIRUMANTIRAM
:
68
From the black chamber of the Soul
He dispels darkness;
And within radiates the pure rays of His dazzling
light.
The Lord veils the Unity.
The world is full of contradictions of sounds, desires
and forms,
But within the diversity is the unity which
You of beautiful form veil away from our vision.
Csaycr @payerif
One
Will Reveal
I held my Lord in me
I adored
Him
in my
GoNGS
Derym sry.
AGsay
aGgasa7
grt aimsed sions
Guo
297ps5n onrGw.
He
is the Pure
The
Siddha
437
Himself
One
in whom
Pasa.
lies prostrate;
bom Oerrcarm STUD HHS LomuIGLW
somometm Gurest. Qacoamb gGaGer
STOTT
FTV
STB h FOMASTOMT
AISTQLd Qcicicsrcsr wrAPer mrGow.
The
depths,
Pans around Heoonss wGsangon
Oscrpm Aude s.7HAG wroveer
bens Deu
wetins Coowuwer
capa gr@) Qms5QGG s1Gor.
438
Became
One
Be firmly seated on land here below
And Seek Him in ways felicitous—
That you may vision the Land Beyond;
Not doing this,
concealed,
heart’s
is the Pure
439
You are like one
Who is seated on the banks of Ganga,
Yet remains unwashed and impure.
Lo! He revealed Himself unto me
And blessed me—here below,
Well may you adore Him
Revealing the rapture abounding and love endearing
That too pleases Him far.
One
Qousear
Seonca
Oasiiul® Acrmger DetHG Boor
seuQuri@e snacrenw sratayib GuGew
Queiiue yeaneFad GarfFuy wrGw.
The Hidden
2 55° AFSowr
He
gatGnrOure Opreeurts
aaréhiarm aos
ujsGb 2G0yph ungss groinds
s7é8ar paaQeis srav_ams wiGar.
436
etsgous
uregsgict
Qos
smashadt
oGTsEbh
aapsAs
gomAu
God,
The
eye sees
Eye Sees Not
:Itself
the receptacles
pervades
species
all;
things several
Yet itself it sees not;
Thus it is, we see not
the
God
in-us.
The eye sees several things; yet, does it sec itself? Similarly
is the Lard’s concealment in us.
This concealment which is so mysterious is one of the Five
acts of God. It has. a purpose, and that is to lead the jiva
to seeking. It is by seeking God, that God can be seen. In
the black chamber of the soul there is darkness. That darkness
can be dispelled only by: letting in light. Seek: and you shall
see the light-Knock and the door shall be opened. Adore, and
He shall reveal Himself—Tirumular sings.
‘
Five
The Sadasiva that stood as one
Animated Mahesvara;
And then Hara, Hari, and Brahma
Thus did the One become the familial
One clay; many
One
440
Mahesvara is the god empowered with this function, but
his is only a delegated power. Siva is the Final Source.
five.
13. aGe1e)
BESTOWAL OF GRACE
¢
SLDS
Desh
aclig
Pogues
apherm
«rHQnr@
wrHob
ey
aiperw
srergyibQs
srucicnu
Sy
Keapuud
scavenged
srgep/Gw.
Life and Death
are
He is the One that binds and unbinds
The body that holds life precious.
gawd
441
Acts of God
He is the Wind that Blows in Directions Eight
He is the wavy ocean that girdles the earth,
He is fire, earth and sky;
Know this:
Having experienced pleasure and pain in life, the jivas who
seek the Lord are bestowed grace. This bestowal of Grace
that leads to the jiva’s redemption or liberation from the cycle
of birth and death is the Supreme Act of God. That is the
act that gives the ‘coup de grace to all the previous four acts
of His.
The attainment of Grace can come through total surrender
in loving prayer, through the yoga way or through the
TANTRA
‘realization that the All-Pervasive God is the object
knowledge. And when it comes, the jiva is cleansed
primordial triple impurities.
This
function
is performed
of all
of its
by Sadasiva.
26H UG GH) QalHsip s15SOS
5éHGu QerumG“srct antséG HwerQ)cvenn
NFaLd ONNFLt aparMmibd 2 VGEGS
5&5 woiGetr sonnsuaiwd onGor.
~ 442
Lord
is the. Substance
Who
seeks
the luminous
And
of its sweetness
Know
of
death—no
and
Nada
Architect
savour
The Lord is the seed of all
Cf Sun, Moon and Fire
Fashions
UML sso
wrens
Pocng
uporGor
wnrerug
wiper
marGor.
as His Fancy
um gsorer wbGucKwb LySw
usr_gscrcs BAowusd anf)
4D
YA
umissorcr
usi_ssma
He Who
Takes
The potter mounts the clay on the wheel
The potter fashions as he conceives
Even as the Potter our Lord: Nandi is;
He moulds the world, this way and that
The way His Fancy takes.
Fa_uont
wWrerGerd
aor gGew>t wrgGey
wrenAbons.
sriggiper
He Dwells
in My Thoughts
miGor.
444
He is Lord. Supreme;
He has bull for His mount;
Mighty demons for- army;
Boundless is His munificence
He gifts the world for us;
His goodness alone is goodness;
He is of matted locks:
He dwells.in the thoughts of all.
2spgihor
2a5gihor
Gout s groom
Coumls sromus
Gap
apf)
2shgiher
Coum Fs FSTTOHZ
WS
2apgihor
Cpout
s1Gor.
omotusts
447
Sustained As Well
Primal
One
created
the
The
Primal
One
created
the endless
elements
five;
The Primal
One
created
the countless
héavenly
beings,
The Primal
One
created
and
sustained
as well.
Asani
Had
gep@Qure
mr
aeons
past;
Pervasive
Siva is Here
as Well
He is One with the infinite space of the seven worlds
And yet transcends it.
He cannot be indicated as this or that
He Himself becomes the various jivas
And helps them to go upwards
And remains the Supreme leader of the world.
2oreictmn Gern8 onhlerm gore
Merosier nwo NGuiywb MepuQurger
werescim ainGonnt YyRpHG Guweslweir
somrohctm totocs) torGurs wrGw.
449
He is the Object of All Knowledge
i
445
In Love, He Created
In fondness for us He created the seven worlds,
In fondness for us He created the several aeons
In fondness for us He created the five elements;
In fondness for us He created this body and breath.
T-12
Created,
Csoucng
mrQon.
Qactmr Oerorher OnMugywb svar
Accrmre umuM Fagyibd 3h
BANcIMTSH 2VGM! BwWusy wTGw.
448
wreralAt sorG iS
wr
Grow sTé&Gu
Qsromluwor
crasmoso)
snuBhor
‘
The
The
Mayor
UEOLwyot
446
He created worlds seven
He created celestials countless
He created species numberless
of yore created all
:
stood as Primal Param uncreated.
AD
AD
well.
GFacr DNosulds gHMwW wWosroncsas
GF
wWeIsgon OsZdertd cuenetaien
GFueerns Gurvemacor Carnot p5S Govesrig.d
AMFND
2VED BHOS cuTGw.
443
Potter
wrenuest Hvswacr gp
wieruse Csocr apotGor
UML_s Zor
Of yore
Of yore
Of yore
He who
Himself
atop
all as
UML Sol
ueML_sgolt
God Created All, Himself the Param Uncreated
more;
Of the Universe Vast
The Architect that builds
69
TWO
He is the light within
He is the body without
The precious object, beloved of immortals above,
The Holy Form, adored of saintly beings below,
He is the pupil of your eyes;
He the Object of ‘all Knowledge.
AGS
ASurg
ALF
PGyGu
uriws ers uvdleyn 539)Gou
Biehl ureGure AHAetm CGpreanweaws
Geran sieges ead
GsGer.
450
TIRUMANTIRAM
‘The Lord Pervades All in Partiality to None
a
“Hisis the Cosmic Form
ney
that none know
Inseparable as water in milk
:
He
pereces
al in union close;
Impartial indeed His Goodness;
Unwearied
14. 5G
His bliss—I
knew.
2Hus89)
CREATION MICROCOSM
Even
as
God
creates
the
macrocosm,
He
creates
the
BHO
‘Microcosm of the human body also. He enters the mother's
womb and from there performs the act of SBPhng. the body
at
SOUT
Herts pula
:
:
Host
Au
uv
Sas
EG2ADo
h
ee
A VprgnT
and awakening its life.
DGMer
BIGhe pric Is Qousss
brs
sTéGHor groan sanBerd Gur
Through That Union Entered the 25 Tattvas to
MEGA
orssitus
Canora
prégia
pranacr
a0
God
Creates
From
sGsG)
worahGs
apats .
Within
the
Cons
88S erets:
Make the
ay
They who
Womb
Alone
ete conjoins the tattvas five and twenty
That in life past departed from me;
_
_ To my dear life awaken;
UGS
Infant Body
birth’s finale saw,
knew
how
purusha,
Of Tattvas five and twenty,
The body corporeal entered;
None else know,
Thus He creates, seated within the globular womb
That which sought woman's
He the Primal
In form
twain,
MYs5S
Sis
One
creates
_ Knowing what I am
to be.
Graggys
syiy
Curggim
= - UpRerp usOsetd Ung
birth-pit,
within.
QumpPss
sryd
452
@ed) gnGon.
_ The Lord Grants Breath and the Child is Born
__ The Kundalini fire abides;
‘There in the water-filled womb
The Tattvas Remained
.
Rete
e
The Penis pierced; the vagina opened,
And together they rushed in
_ He ordained, rejcasing the Pranas ten.
The sense organs Five gross,
And the Five Subtle,
Pouiuper
yMu
srs
soogOsmPs
And
gist) uTé§ giwittomer aumgyorer
usin sraupibh untbens SUrEp Honguyeo
Pa)
ID
sxGon.
453
UoMd
the
Centre
wergangh
gre 2nAD
mM parents two in pleasure united,
eer
was ordained, this body,
7 Rese tome Gh ¥exine pasa,
As
n that is to be,
:
ietapm
of
Forehead
DurGsBw
they
lay,
curuoys
Aundesgar
cutujayr
@psOsremt.
GurGs.
;
Prana Enters Jiva at Birth
when
all
FMUISS
1 urgiGured
CGuoadu Falehce
Union
hour of union, He ordained;
ggg howd.
in
ear canled.
The Course of Life Was Ordained at Time of
ite
of the
in the Forehead
The Pranas Five—
The Elements Five
The tanmatras Five,
a7ag
455
octGar gofSsGs.
_ The infant, lay, its tiny feet entangled;
_ That the sweet life in patience waiting
Its onward course may seek,
ano
Cpu
Feng pgm
Sd Gumbgyes spemtb
yorsdy,
SYP5S Hedv2éH
Above the Muladhara
Cum
NAgss
Yarengo
opas
eee
Oegsrcir
—— Qureap Herp Qagidt
rushed
.
3fe ADRaAD ~wsHer Goda
be: Os PRerm
48
flower
fragrance,
In space all around
blossoms,
the
;
breeze
ce
spreads
TANTRA
So
does
Gently
Prana
over
unfolding
As He blows
Jiva
extend,
at the time
in the prana
breath,
a
Ob
yeAearm
over
the jiva
getug) sumiiZgyid
BTS
gray
ol Oiot
pb
uracr
DtinOerefh
The
Drives
Lord
rygadujed
worPuy
wrGw.
in the Tattvas
Body
457
Purusha
The
The
orifices nine,
Kundalini that
—If these,
Verily may
in them
immersed
in,
When
the infant be less than human
in sex
not in,
(say, a
the Three Gunas in Balance
Fit for Rulership -
union,
The male flow in force dominates
The infant is born with Tamasic.qualities of Rudra;
When the flow in reverse is,
The
Sattvic
quality
of Hari
dominates;
When the two in. balance flow;
The Rajasic quality of Brahma prevails;
He is to kingship born
In whom gunas three proportionate sway.
Tue
SUBS
uTYe
STWA
biwH
SGaybW 2Ger Owerlius
SV5SS Store UPsHsZVer
6055 wWGernaw wrerGs.
QHuTsSe
Into the Foetus
Gets
Thus
Consciousness
say scriptures,
How
serpent-like coils,
the Divine Charioteer drives
With
diva
and
460
Desires
holy and
true.
Bets
BOWL alsa
Qebured Qeonsh DGS wWacnOsulgy
Qeaurd oMifonw Oss QaonGurwGw
BUT
AQhacme: BIOHer GnGar.
461
ID ADisAd Qonwacr mroarew
Ltn tHishcd sMucuct mroimeib
CpOorsé5 usher HatGurss snore
Gui$s MosssyId GugT sre5Gw.
458
Child
adyp arbui sims
wrGuwes
Osroup gilinomm cunéHcare, OeravGo.
aTorure
pig).
The
Slenorgat_
And Maya’s evolutes eight—Desires and the rest,
into the Infant
The eight constituents of body subtle
That ultimately leave,
The eight and ten Tattvas that sneak
With
LorwTet
There in the pregnant womb,
The soul lay in Primordial quiescence (Turiya State)
From that. State Maya and Her tribe aroused it;
And conferred Consciousness;
usQ5U Ow
wPYPHcam Yssaib
Coord
DHSS giMuaupid CuBSgi HlonorGrarp
as the fragrance of a flower through the surrounding air, to
be unfolded gently: at the destined hour.
Gurherm
71
STUUsSsS
destined.
it extends
TWO
srusau
is
With
With
With
Thus
did Lord
For
dear
There two in accord united;
And from their vital flows
fashion
this body-mansion,
Him
I seek forth, endearment
life to dwell
increasing.
usgqOFiuyw
utrvacmorcr
QsGOevw
Goof
Oongsgeod oHiGd
usGorer
yesS
GsQQeuujb gsnhier Carus source
as eeu
wrGn MNSOs5mPs5 saGou.
;
462
The Lord Contains the Fire in Muladhara
He is milky white in hue
Effulgent is He like the sun;
_ He is benignant;
He pervades the entire body
And diffuses His tenderness;
He contained the rage of fire in Muladhara
This He ordained, in ways diverse.
aipuse Oeuuwjd Nencrupm wrGor
pus sory. ousOsip cura
upue GQswhem uTréés SGHOUE
aPue aniAs e_todmug gsirGon.
The
Placed
is Fashioned
skeletal bones He erected the frame;
tendons circuitous He fastened it;
blood and flesh He cemented it;
459
Mayaic Mind was
the Body
Even
the
day,
Lord
Preserves
ruinous
Karma
463
the Foetus
trailed
after
Jiva,
He designed ways of preservation numerous;
He surrounded the foetus with water
Kept it safe from burning Muladhara Fire,
He drew charmed circles eddying,
Around the budding life, from Pasa harassing
And so preserved it safe and cool.
Emerged the infant form;
But when into it Jiva,
Who in myriad bodies has dwelt of yore,
Now entered,
:
Lo! it is dominated by Mind;
The Lord takes infinite care to protect the foetus inside the
Maya subtle pervades it.
of waters’,
womb
for 300 days. He surrounds it with a protective ‘bag
keeps it from
being scorched
by the mother’s
72
TIRUMANTIRAM
fire; and He draws
muladhara
the
charmed circles around
budding life to shield it from harm. The Absolute Being stands
as the sentinel, guarding the child in the womb.
at Oibaenw
srg
And
464
cuT@eGw.
Tattvas
thirty;
nine.
Buddhism) they are 36, and. in Sankhya only 25 (or 26).
Qanys Pout QasIgg oasswin
AMS
SVED Jooranea gaaGor
ecrug) fresno sos UPGer_@
Oasss! Gaon Meamisg 51Gor.
/
In union’s rapture they kneaded the clay
For Him to fashion sorrow’s tenement;
The kiln burnt, the pitcher emerged,
With channels nine and Tattvas eighteen.
ADT GbE
enGw amd
OPW t5aaehlnQuGEs Gewxrmsar
Osi supiear HsHact Qu
sMucsi ooophay) onmerg Most Gu.
Cursggict amiGs YESS YoAseia
Garségiar BanQsroniths Datars Osmo
gesgzit Gs
QoerOLL@ eparoonesi
CGurasgar aaGarG (pears g1Gor.
468
Lord Creates
The child born measures eight spans of its own finger length,
because out of the 12 finger-lengths the prana breath
constitutes, only 8 are inhaled; the other four are exhaled.
465
Body of 25 Tattvas
469
Lord Placed the Six Adharas
Intg the Union, the Holy One entered;
Gathering Tattvas five and twenty
You know not the six afflictions within;
Seek the great good that wells therein;
Understand the Siddhis within them;
Fashioned
Know
the (five)-sheathed
body;
Munificent indeed was his gift!
A veritable Bundle of Delusion He made.
See SDS 2 creepy Guest
Geu$9
amish
giG.
Mppg
oorepp)
The
YyoorpoHgib
wissgi
Faugyb
Hem $3) BIBS SOUGHOH
Adacos
srGon.
And there they subside;
So does Jiva
That permeates macrocosm
Surely subside in Nada.
As on to a leaf-like device
He mounted my life;
SLbmass
SOLOUSS
stoops Oeorofuyor HHS
FEDMS OSFEVH GHGeor.
Placed
2uUTMaAss
suruligayd
Divine
Jnana
He fashioned this body,
Into that body He breathed
ourgytd
mus gs
470
in Cranium
life;.
And set gates nine;
And, then into the lotus-like cranium
He lit the Fire (of Divine Jnana),
The Lord made these,
The five senses with their foolish ways
Are in this body born;
The 35 Tattvas Introduced
aM
QOMUZ
Lord
in Nada
QoatGurp Cupf Quagid reer
gaaiQurd &)6G bgt emey.
Peai®um) guug fienw Oasresad
eeoalQumm® gauss gapiQeu g1Gon.
this,
fleshy body is .but of the five elements.
2LVMAISS
DOL_OUSS
466
After Death, Senses End With Body; Jiva Ends
j
other
Here, Mular says the Tattvas are 35, whereas in Saivism (and
The Silvery semen welled up
And met the vaginal flow, alike surging,
And lo! then was born the infant
Inhaling eight and exhaling four
Finger-length of breath,
And measuring eight fingér-span
Of its own tiny palm.
tn
|
Adeel
Ls
ie
«sat
re
planted,
And thus fashioned a body;,:
A steaming cauldron with openings
Breathing and Size of Infant
cat
precision
Subtle senses five;
Csreriw- Qeueirofujto
asQq pry
487 wSGs Csrergiod aDGwredluyid
ysQOb coawad7d youu ® sredad7e
aae7b
And there;
With balance-like
And
467
Him
I salute
in endearment
intense.
In this act of fashioning the corporeal body, the Divine
Architect provides for the subtle body that consists of eight
tattvas, the purusha body into which enters 18 avastas or
states; the nine orifices, the six adharas, the kundalini fire
coiled in the muladhara chakra, and the prana breath that
measures 12 matras in length. To crown all, in the lotus-like
sahasrara chakra in the cranium, He places the fire of divine
jnana.
é
Ca. OAer Godangm Gand QuGger_r
wpeOaar prerapse GCwrefl wwercicir
TANTRA TWO
ALOHA
gLygcr
OTETGipwb
morass
NersG
Cprutt
muy GR
eamGp.
He
Lord
is Limitless
He
kindles
all life from
He
stirs the liquid-seed
471
Light;
Primal
Womb;
of Causation;
He endows it with form expansive;
Him I seek in heaven and earth.
Wylie OuoreOu Oungss mourssden
Srayors Sum subg. ImEAOw
Hangop
UTGL WO HEH
In the union
The
light
wobOS’
OW umpiGw.
of ‘sexes
472
opposite
shielded
true;
A bubble it is in Life’s watery expanse;
A shadow that spreads on earth below;
Sheathed in the subtle Body-Eight.
SFSTGL
Lord Gives and Lord Takes Life
Of the eight organs of Body Subtle,
. Are senses protean five
And cognitive instruments three—
Mind,
will and
the dear Lord
Who
fastened
None the Grace but Hara’s
None Hara‘s but the Grace,
And so .as He bestows life,
He bestows, too,
The Loving care of foster
Then
Siva
Sakti,
the
Conjoint
The
Luminous
Oh!
this body-bag,
With Desire’s sticky glue
Will in time unfasten it too.
and
Sakti Pervaded
Cause
One
The
473
magnificence
He
Printed
seed
of life,
The Lord
made
476
Jivas
of creation,
that dispelled
darkness
them
total,
too;
non-pareil!
the Sex
477
of the Infant.
As a steady flame in womb
It takes shape one of three
burns
Male, female and hermaphrodite;
How the father and mother at union
were,
Even so He printed the sex,
Righteous indeed was that Luminous
One.
Sex Determined
FCT BDYSV GTO SVHZFLW urudent_o
uotepseo Oeuvig uEuTEb GaSe
asciciu Gugib Qanses uTUencr
DOTS
WTS UGSHMUs siGor.
474
of Redemption
the body,
A name and form it assumed;
Then, for Jiva his redemption
twain,
Amid
qorrG@d QusrlHH QucsmeaxnGw
User
Orsgl CurGsPd sSuTGw
sro
wnAdd soo Cpepsmapib
urosroy MSA.
uTupSgId QaomvGu.
478
cognition;
Lord Gave Means
mother
Wrerug) crs cuorierm cuctefuyns
SITUS HYerQuer .9MONQUAIM SHUHET
Yerug urg7 Msreys) GureGa
Abus Oewigrers GenBgcr somo Gu.
QHHA wmsexw
SLAW PparM) SosT(p iomusa Gb
eluyw ure somiGacaya sTwlicou
GL
HMPSHOR
soreysvd srgoiGw.
Know
many,
Together created the myriad lives,
Their genus and species,
And having done that, they pervaded
The individual life is but a bubble in the Primal Life’s infinite
expanse. It is but a shadow of the Divine Light encased in
the subtle body that is made of the five protean senses
(tanmatras), and the three internal instruments: mind, will and
intelligence.
TUB
Tattvas
SNGOTeda Brome gqi7oracr Herp)
AGAHveaw wise) eruGant 2 Henrs
sGqAcam CGunBG magserut gibune
aUGAcaD peal VESHOH gnGer.
475
Impermanence
of life is born
and
the Vedas.
1655 BpSeau wrgipeo onre5s
OsrG@sBocr ssw GenQ woigytb
uGs Herr amu vusdgyut erevovmid —
UuGsHcrend HermGsnt wresuge curGw.
Hipwgsnrucs
Body’s
earth
speak
He Placed Jiva in Care of Two Foster-Mothers
What is the origin of this life? The Lord is Limitless Light,
and-He kindles all life from the primordial womb of His Sakti.
There the liquid seed of causation is stirred by nadam; and
in bindu it attains manifest form.
ior
created
—Thus
Lord Creates Life From Primal Seed of Causation
The
73
to seek
The masculine
born,
at Sexual
flow dominates,
‘
Union
the infant is male
The feminine dominates, the infantis female born;
When the two are in force equal, a hermaphrodite
is born;
When masculine flow gushes in plenty,
The infant born will sway the world entire;
When masculine flow is scanty,
Naught indeed conception is.
gt
Seay
TIRUMANTIRAM
umigstics
agsGeryn.cd
uTigpsier
uTrdFEOw
uTigSOb
ermGary.d unfiehed crestugmb
aryl: uGsSoG Hoiams
Curse Gu undiésqy wrGw.
479
Syepb
RIDTEwW
GpoaMyw
Breathing
If after emission,
The male’s breath five finger-length extends,
The infant born lives a hundred years;
When breath to four finger measure. stretches,
To age eighty the infant lives;
The Yogi who knows the science of breath control
act He
indulges,
He, the vital flow, according
regulates.
If afier ejaculation, man inhales spontaneously five times, the
infant to be born will live upto 100 years; eighty, if he inhales
four times and so on. Only yogis who have mastered the
science of breath can control and regulate the discharge at
will.
umAen
umi®ern
umi@erm
uTiAerp
anys GOD
GoTGw
amy enorséGlor pt wn@w
any BOuuyD smormmgGwb
sumywt sTSHOOoL uNnrE&)Gov.
Birth Imperfections
480
Explained
When after intercourse, the man is short of breath,
The infant born a dwarf will be;
When breath blows feeble,
The issue may of defective limbs be born;
When breath halts in mid-act,
A hunch-back will be born;
All these ‘apply not,
To .woman’s breathing rhythm.
If the flow of the male discharge is slow, the offspring is
short in stature; if sluggish, lame; if fitful and interrupted,
hunchback.
DTgT
WTsT
237
2 a7b
Werth
FQDAD
WIZT
L25Tbd
QrearOrsAd
wigT
2 575Bd
How
Deaf,
wHscamd
apmioswnid
GpaléGs.
Dumb,
and
Blind
When
481
are Born
at the time of union,
The mother’s bowels are heavy exceeding,
A dullard will be born;
If urine exceeds,
A dumb will. be born;
If both exceed,
A blind will be born;
Thus is it for the infant born
The mother’s condition according.
aur&ov
at Union Decides
Opposes
the ascending
current
482
Sex of Baby
If breath flows leading on nostril
The infant born will a male be;
If on the nostril left,
A female will be born;
If the descending current Apana,
right,
Prana,
Twins there shall be;
If in measure equal the breath rhythm
Through nostrils right and left,
Hermaphrodite shall be the baby born.
runs,
If the male breath runs dominant in the right nostril (Pingala)
at the time of discharge, the offspring will be male; if it
Tuns dominant in the left nostril {ida), the offspring will be
female. If the apana breath comes up from the lower regions
of the body system, twins will be born. If the breathing is
through both the nostrils, the child born will be impotent.
Osromi poo cumy
QGEuTtEGH
ESOSrIPHd
GO)ares Lg. G pad ures Gsrwer wrud@s
Osresai
pov cury Qourseu GypHy.o
Qancmat gb Aoeoownm Garovaicnon wntGs.
How
a Handsome
Gsroacmer 259u9j Danes Gwadus
sroaeaea yotGor sumfu CsrQuwmid
urodaats giotGor Useacr OurayGu
Guraaars gictGer OQurgGigiG snrGw.
How
The
Infant
483
Baby is Born
If in Male and Female breath runs
In measure equable,
The infant born will exceeding handsome
When in both breath rhythm falters,
No Conception will there be.
soiroscdonw
ass
avssg
Gponuybd Cawresmd Qussgs anGov
GSypoyd ocrmb suiner DeaHraAev
Spa s3SuTGe Osrariare gsHGo.
Age is Determined
If in sex
YBorrbh
in the Womb
Grows
infant-seed,
The damsel in her womb bore
Nourished by bright milk
That is fed by Sakti in Eye-brow Centre
Grew,
Beaming like the golden rays of rising sun
Inside, it took form appropriate.
2Gub acigA@Ow geurynac usghH
uGgan sraGa urich® apD@Q@w
nga aatsA@ wrewd esrGo
MGuw sraOer srg omGo.
485
be;
484
TANTRA
Maya
Fosters
In months
ten, it forms
And
on
then
earth
the Baby
full
in time
appointed,
And grows, Maya fostering;
But who knows that Formless
it lands;
planted
Hidden
Act
knew
it not;
She
The
The
Yet
who received saw it not;
Creator knew, but He told none;
Lord who Truth reveals is also there;
I saw not Maya,
her stealthy
QHayH 574 QGaGe
goaryn
urég9o
Yap
574
Agsrorym
Corsqy
In Manhood
wnGw.
Jiva Seeks
having
grown
Well
“That
may it seek the Ancient
before all worlds was.
here
fruit;
He grants his life’s pleasure,
each,
He
stands
according.
in Prayer
and Penance
God
uIsHH SO7bS) UBSSED srund
bred;
265595 Dauqria gau@ Caucus
Hossa. orvnys Soewr_g Guns
HNgsgu WnéGE DGauG omnGo.
491
to stature
to manhood
and
My Lord is of infinite greatness,
Yet is He within the littleness of this fleshy body;
Beyond the ken of Celestials is He;
Yet in prayer and penance
He himself shall, appear before you.
487
Seeking pleasure, the two met;
In pasa’s misery was it born and
And
each,
Lord Appears
Csronhu
Grew
To
Conduct!
ortp sor
HwgPeawpcr
diva at All Stages
gGorrg QuGeww carReyib cribienp
onGot Agimwuet 21 5H SHGoroH
onGormn sub
serudwecr wirGsaicr
srGer AyOus SuUsHoh syorGar.
490
+5G5 HS
Corot)
gry.pher
486
Protects
The Lord is the Primal One;
The root, the shoot, the plant
Thus He blesses all life;
With
who
was
YSsHa pHs sruipencr wwii
(peneriiien
ASHYS mii
wisp
MMS GD
ASHSH cuTwWQ)cruotasg)Gurv
ASHES cuTUIHHGbd 2H
WgnGer.
489
God
He
How. cunning
seed,
75
Maya!
QeLre aMNSGoct DHhnact sery.ecr
SLL
IN FSIb QGaTs GoTSHocr
ULLTHG Oerdvgyid ugwngywd 2h Georot
Os Grier Qrburmwuule FipoowQucs curGp.
Maya’s
TWO
below;
Birth is by Lord’s Grace
One
Even. unto
the salt that from wavy
GUNG
PLOL_mWs STSEMSES LULA
HOMINIS
srsosH cuontsGlor mgiGure
Qushome Gursehama gOerar Haaw
Out
of Tattvas
Was
this body formed;
WWSESSSTO
The individual body is made of tattvas that arose in Parasakti,
like salt that emerges from the vast sea.
SITES
How
cuontsHerpm
Maya
Fosters
curGn.
To
488
Babe
one
is the potent
foster.
THE THREE
965
Qourur
a~lr_lg
2 WoTSS)
Doryrye
indeed!
function
of Siva/Sakti,
is who
pervades
all
creation.
15. epas@sé
wren
is His Grace
Thus microcosmic creation, as much as macrocosmic creation,
And maya taking charge, fosters the egg that lay in the womb.
Even as the cuckoo leaves its egg in the crow’s nest, for
the crow to hatch and foster, so does maya perform this act
in the womb.
F659) Accroener
thus
in Para,
Chapter Commentary
The cuckoo bird leaves its égg in the crow’s nest;
The crow hatches it, nurses it, suspecting nothing;
It does not move it, does not reject it,
Does not ask why,
So does Maya the young
be born
that arose
sea emerges,
And all this elaborate and minute work of. Siva/Sakti is.
for what purpose? That the jiva may seek liberation from
the primordial impurities and itself become pristine Siva, the
Pure Spirit.
Mular considers
gift.
birth, and hence,
life itself, as a valuable
Par arsed
CATEGORIES
FFFO
ASs5b
-
OF JIVAS
SIGH gilud
Y@sSI Haww
IMAAMNs He
wréqGw
492
16
TIRUMANTIRAM
Play of Sakti-Siva infuses Divine Spirit
Out of Sakti-Siva Play
Life blossomed;
And Jiva who was in pure Kevala
state
Of Turiya quiescence
REM
Wl
AES
LLG
rs
a.
aL
te
sae
ee5
ee
i
Te
eT
Was freed and consigned to the folds of the two
Mayas,
And
the Lord
then
And
suffused
his being with Divine
entered
Jiva’s
thought
Mantras
7
In whatever stage of spiritual evolution they are, all jivas
have ultimately to divest themselves of their triple malam,
and unite with bindu and nada before they become one with
Siva.
MNF Great Frog
Spirit.
The condition of the Jiva before birth is considered to be
the same as what it is in the Mukti state, which is the Turiya
state.
There are further subdivisions among these three main
categories. These are elaborated later in ‘‘Tantra the Eighth,”
Mantras 2229-2223 under the heading Kevala Sakala Sudham.
SSOOGTMT PUGH
STG
savsHow
eppug
wrgw
vFPerwgrw
MFG
oBut
CGupgenw
These jivas are classified into three basic categories according
to the degree of impurities they possess. In a scheme of
evolution, the one class rises to the next by divesting itself
of the impurities, one after another.
These
three
catagories
are
called
vijnanakalars,
pralayakalars and sakalars, according to the state of. their
evolution. Each of these three broad classifications has again
sub-classifications, and in all the hierarchy of jivas is divided
imto ten divisions.
The-vijnanas (abbreviated form of vijnanakalars) are the
most highly evolved souls. No longer affected by karma or
First come those who are not rid of anava (egoity), but
are in a quiescent state of inaction. Then come those who
have realised the Self, but are still conscious of the self. Then
are those who have reached the ranks of the Vidyesvaras.
And above them are the seven crores of Mantra Nayakas.
But
all
these
possess
the
impurity
of
egoity
(self-consciousness) to some extent or other. Only the truly
enlightended are totally rid of anava or self-consciousness.
Below the Vijnanas are the pralayakalars. They possess
two malams: anava and karma, out of the three.
Among them, the first category consists of those souls
who will attain mukti in their next life. More advanced than
they are the jivan-muktas, who have attained enlightenment
during their immediate incarnation. Above them in evolution
are the 108 Mudras.
All these three categories of pralayakalars possess the
sense of self consciousness. and experience
karma
in
gradations of intensity.
The third major category of jivas is called the sakalars.
The sakalars are encumbered by all three malams; anava,
karma
and
maya.
Among
the = sakalars
are
three
sub-classifications: those who have attained the miraculous
powers of siddhis, but are aspiring towards eventual
God realization; those who having attained the siddhis, are
content with cultivating these powers; and those who are not
performing yoga sadhana, remaining powerless to conquer any
of the malamsy. and are simply cnmeshed in the world of
sense experience.
Ten Classes
Vignanars true are of groups four
-Pralayakalas are of three;
Sakalars below are another three
Thus are Jivas grouped, ten, in all.
Vijnana is a term more commonly used in Buddhism, mee*>+
ordinary or individual consciousness as opposed to Prajna
world
or Universe
consciousness.
ANGetent Gaus
SGGTAT Hs.
aTegrent gipGary
Qouig art
The
maya, they are amenable to anava alone. They are categorized
into four subdivisions, beginning with those of lesser evolution.
493
gs1Gor.
Form
Categories
The Three
Jivas, who are eternal, are given life and body by Siva/Sakti
that they may rid themselves of their primordial impurities
and become truly free and pure.
wravgs
AGGIO
%
492-500
ower
gr7g) ator
Ceegre5 satpg)Gornt
wR
Brust
gore
aM Oiler mrGr.
Four Classes
494
of Vijnanars
Vijnanakalas are of classes four;
Those who are in Kevala (Anava) state,
Next are those who are Self-realised;
Those who reached the state of Eight Vidyeswaras,
And finally are those who rank as the Seven Crores
of Manthra
Nayakas;.
Those
are
who
of Egoity Impure
Are the
Jivas).
truly realised
beings
Qocr_nr
aXvysh
avigat
(no
rid
more
Classes
Of the Pralayakalas
they
23s5e0c0
Qrorc_na giatGar Agua Oyssit
Qocer_nrgG D00L@
GSs8or acruT
(pyesGet ¢an55T (phwas gnGr.
The Three
are
495
of Pralayakalas
three,
Are those who Mukti attained;
Another, by malas twain (Egoity and Karma) bound;
Yet another,
the Rudras
The
have
Sakalas
Hundred
all malas
and
three.
Qusgsss ASAOSI@ Gustpsss ASSES
eSB.
yooret
WODprT
Agg uous
wssai (phowb antO@eas wrlurmgit
496
e355 sOpsgl Faasg omnGo.
Eight;
TANTRA
The
Three
Ciasses
of Sakalas
Sakalas three are:
Those who have attained
Siddhis
Those
Those
who
who
Mukti (Jivan)
neither
—All
powerless
And
in sound
have
have
attained
attained
to conquer
and
other
senses
So are Pralayakalas
And Sakalas too;
Evolving
SFR
Stages
BIYSSEe
immersed.
of Attainment
in Mala
They who are of five malas
Themselves Siva become;
They
blemishless
They
become
hard
497
Acquire
And
rid,
state
of Mukti
Jiva’s bondage
End
Finale,
cycle
Tattvas
AGG
HF5
wSST
MNGeTer
gmBaor
goruncrGeu
realised.
seoooTbd
Gradations
in the
498
of Jivas
Vijnanakalas are of gradations three;
Those who in quiescent Anava alone
Pralayakala among Vijnanas)
striving thus,
perennial
end
Siva
Himself
GOD udsgsr
How
multsGar.
abide;
Attain
frame
3
become.
porcupGpmt
aromiu Nsgieun BTS. saoorB
Boru off wor sGer gogerGn
Gsagut ¢§] Aass gicwntGw.
AINE eroent momc Cao
Gwe Gout
NEGF
wrenwuled FmGw B)Guoowt
Nine
Celestial
AUMUS
of births;
They alone are,
Who truth of peerless
Among
Vijnanakalas
Siva-State
higher Jnana Form;
And Constant
Gain wisdom
And
uproot
Sakalas
But by- performing holy deeds,
Riddance
become,
Attain
separate.
Vijnanakalas may by karma assume form corporeal;
Siddhas,
They
in gradations
OsGearer Owwersrn Cuuwlent we @uGunrw
Onwuigserer gre AuGwoad 2aremwGu.
- 499
How
GrrGo.
three;
MN GQia scngsgsre Ouwwew sauw
AGGIA
S61DSH candacaunr CGurehys
three
Aer) pamss Dorwve, OsHCorit
Auwrant ASSIS
FTHSSSH surppourt
uanrer $iGont uUsEUTEsbh 29m
Buuter
of gradations
Thus are there nine classes of Jivas,
miraculous,.
Malas
Hid,
TWO
(the
500
Jivas Reach Siva
Rid themselves cf Anava entire
And consciousness lost of all Jiva memory,
They Bindu and Nada become,
The highest heavenly goal
Of one-ness with Siva Tattva;
Albeit all three, Sakala and the rest of
possessed,
The primal impurities triple,
Anava, Maya and Karma.
yore
16. unsSow
THE
WORTHY
The evolved souls constantly think of God, and seek the Grace
of His Holy Feet. They are in a state of total surrender, holding
that all that happens is destined to happen and God is the.
witness of all. Their love for Him is ‘unintermittent, from
cradle to the grave. They are Sivajnanis par excellence. They
walk in the path of yama, niyama, and yoga.
They are gurus, true, who impart jnana to appropriate
disciples. Rid of all impurities, they are pure souls. They have
doubt-free
vision of God.
To such, give in bounty. Their needs deserve to be lovingly
looked after.
Bows
uNYsH
gsoorGu
Haggis
ASH usGurs
EH5TH
Give Freely to Sivajnanis
Give a wee bit to Sivajnani
You shall attain Siddhi, Mukti and heavenly bliss;
Give
You
a world
shall
Il
®
of gold
become.
SOOT 4GS 5 SG
STGHUT
poor.
to the witless,
r
i
losing:
joys.
allsjoys
Lary 9.) Om sroemask
Osrsstyn
Gs srgw@r Darsrajm Georgssmor
BINT
sridsgo MDEewH@ sramars
enon
siihet CGoag wrGw.
502
Lord’s
(HsGb
Aowws gooG“uncincr Houap_iés Ehsrv
upp
Cour Gursipm Germ Gu.
501
T13
SOULS
Devotees
are
Death waits for the moment
And seizes lives;
Elevated
due
Souls
TIRUMANTIRAM
78
sraoct
But the Lord seizes Death’s life;
Such indeed, His Prowess is;
He blesses all who know Him true;
sought Him,
They who
immortals
gucr
Lord does Things Appropriate to Those of Tender
Love
became.
asdiy GaatsG anrhu sms
Onviaiiy CGamalAr sarong Cs@Qaar
Curd @ sarGer
Osdalt.
years
yemt
Those that are destined
Let them be;
Those that are destined
Let them not be;
wires
Dy esAay wrGw.
503
Lord’s Feet are like a Self-Effulgent Lamp
I gave Him not up even while in womb;
I forgot not the truth of His holy Feet;
I gave up falsehood and sought them;
The Feet of Lord of matted locks
Are a Lamp no oil feeds.
Bae
a0
Guracr
apa
Gurat
Those
that are
Let
go;
them
to be
not
destined
to be
to go
Those ‘that are destined
Let them Come;
to come
The
Mighty
a!
And
witnesses
Nandi
shows
all:
All things appropriate,
sP~lacr
yeu
GuTEBA_ GI_Y SSIS SoTL ach
Gewuim Qormherar GuirGer.
504
yYGoaer
He
does
To
those
of tender
love
for
Him.
17. ouing Doub
THE
UNWORTHY
Gata aplars 6Abg EAU
uT@es spss UGGU CsQuréeGqey
fauwb Gpremyd Qangars &555)
505
sram sf53 udog aG@Gu.
Giving to Unworthy
And
barren
cow
can
no
A
is Undesirable
milk
give;
505-508
The unworthy jivas are those who are neither good nor holy.
They are like a crop that is raised in improper Season. They
do not flourish, do not yield. They are like the barren cows
that give no milk. They are steeped in worldly pleasures. They
will never get God-vision. They are perpetuaters of the five
deadly sins. They are destined only to the hot hell.
Do not feed them; do- not look after them; do not give
them anything. To give’to them is a heinous crime. Both the
giver and the receiver will be condemned to perdition.
vag Guise Qww uwmAscr
stig SPFSAY SUG wasrsacrp
ao epggen, sian garaeasa
Bau QugbVap QueargGar afGo.
adore
heinous
506
Do not Give to Those Who Have no Love for God
Give only unto those
Who follow the way of Yoga, Yama, and Niyama,
(0)
eee:
2
who
crime,
in constancy
have
rio love
indeed
it is.
abiding;
for God,
Aor onwret sHuCGEF uTgZscit
Gsrorpib FFNGS SIU GIUHGH
srorf Di GrrréGs sIVS555) SHOUGUTEH
Gurwor 558 YysrorGursm sH5Gal.
507
He
who
And
the Great
gives to God,
Who
are
Guru,
ones
of passions
rid,
Will a Jnani become,
For him is not the burning hell,
That is destined for perpetrators
Of-deadly sins five,
Who know not consequences dire.
DWTDAD
WSSMot wrgsont wHuNeoyd
acre
QauerarGn wee) wssonmw
conch Weoneersnts 55 Q)GaGgw
pearepat opr 5755 GypuiGe.
508
Do
not Give to Unworthy; the Giver
Receiver Both Reach Hell
You
may
give away
wealth
As massive as a mountain;
Yet if you give it
To those
that adore
not
our
You shall with them reach
The Seventh Hell of ineffable
ee
‘|!
Lord,
He Who Gives to Sivajnanis will Become a Jnani
Even so is giving
Unto those who neither good nor holy are;
Unto a crop they are,
Raised in season improper.
Mantras
who
To give those
Well may you tender her;
And with fresh grass feed her,
The
SOULS
Lord;
pain.
and the
TANTRA TWO
79
18. Sig5b
HOLY
oororsher
2orGr
oorue
AWmPourt star
$Audstencas
Aeiear syanuse Deergy woman
LOWIT UONTEOS UGYUD SUMS
Quriunr yore psn yosenilu grGw.
Bs smaGT
Qnaranrs Gopher
mrot DenotQscy
uoreripid Guo@w usss AMouGo
So
worm _s sevalu? GenGr.
509
The
Holy Waters
are
Within
Us
Bathe
Within this body are many Holy Waters;
They take not gentle dips in them
And drive Karma away;
Vainly do they roam hill and dale,
Witless men of confused mind they are!
in Jnana
love
dear,
To
them
who
Him
The
Lord
will appear
delicious
They
who
Reach
His heavenly
Bathe
sMu
anniéGs souoisnis Carerpin
GwuD ements
Gs Fal_alh Qorresrmesn
anu
atrentéG anwséheyb unwsg@s
Asus
anise, Apensy ornGer.
510
Abides
in Ganga
adore
Thought
abode;
Lord;
waters
of Sacred
That from Lord’s crest here
You shall hely become,
of impurities
sinful.
GMSEHMAMH
VsOSHS
SL OD
2Lgqgnns
CGsQant
snore
unier
sbemnQurd
ALwon 55D DGuG onpQecr
DLO yYesseow gormp waGy.
not
Lord
Elsewhere;
He
513
is Within
To them steeped in worldly pleasures,
They
dropped
And
looked
He will appear never;
|
To Yogis who breath control;
But sure does He
{n thoughts abide,
Nothing indeed
Within you is Nandi,
Firm as rock of ages,
Of Jnanis, who
Lacking
in Grace,
SUS55)
ST HMM
sHs@u
SUGSH
GT FLW
Aausem
SUGHZ
ST
Oaugagu
60555
brAwn
srppg
cmGn.
Water
Within
Forms
Vital Body
doubt-free
Yet
see.
rnororgGHot oo1Gor 2oarGgib Quauamas
SmTsSH cng subsp cuir @)cdancv
Oacragans sry. ONQwor Salencas
uss
O-Gsrt ubs@or ormGer.
511
Men of False Faith do not See the Lord Within
The
Lord
is within
Yet they know
them,
Him-not,
They of faith false;
Limitless the flow of their evil deeds;
Down
down
the deep drain it goes,
Never
its destination
to know.
Ganga
descends;
The Ganga, the holiest of waters is within us, even as God
is within us. It descends from the Lord’s Crest in sahasrara
within the cranium. If we pilgrimage to its banks in the yogic
way, we shall bathe in it and be purified of the triple malam.
Seek
cool;
and Be Purified
Primal
in pellucid
Saved
512
Him,
Thus it is,
Immortals know
Within the body itself there are many water fronts. They are
holy. Yet men do not dip in them and get puri*ied. They
vainly roam hill and dale in search of purificatory baths
The Vedas, including the Rg Veda, emphasize the sacredness
of the Waters; Power, ‘Sakti’, resides in them and they are,
therefore, highly purifying, and powerful.
Lord
WATERS
gold in sea,
hard
they know
Thee
for
it in pond;
to match
Him
their folly;
not, and seek Him
they
GIL WMG
sure
not
are.
514
Constituent
The black guna enters the body as Tamas,
The red guna enters the body as Rajas,
The white guna enters the body as Sattva,
Real bathing in the holy waters is the
Purification
the Lord.
of these three gunas by the grace of
80
TIRUMANTIRAM
19. D@sGarula
CONSEQUENCE OF DAMAGING
THE HOLY TEMPLE
(porary cant@Garuled Lponeaer (pluott
DeaaisagGs Suger anh sormGergya
sarc sory WGSHOw srFlef
agoreris BEA aTOSgINTS STGor.
518
The Holy Temple
These are Agamic concepts and rituals.
srag Smash uMSOsreahed srIg sry
Buse (parCor we HawlaeOes
srasa (peaGer QugGGsrd 3sOsSOu
sraecs Guri5sb® sQears g1Gen.
515
Dangers
Let them
of Transplanting
beware
who
A Linga at a Shirne
Even before
The
Linga
transplant
Gur@srem uniciurer Donets crones ATFAS 5TH
GuriQ@srestt pr OéGu Qurdar alwrBwrw
‘uTiGsremtt BT OSGI ueheip wriberarGp
FiQsnrest 55H Ashsgieors
* 51Gon.
519
fall;
And foul leprosy will torture him
Thus
Nandi,
did He
declare,
the Divine Protector.
Temples are monuments that require to be preserved intact.
Let not a linga that has been established be removed from
its original site. Dire harm will fall on the culprit.
SLOAS srinHH sdQancry aunmAyod
AacOhls GHAI Gas soFeOT
WLOMS GduEpal CuBw grudeyw
Da
Mas CeaMHD aocr
oor act — cnesr Gus.
Dangers of Destruction
516
to Temple
As they move away,
A single stone from temple
wall
That shall spell the Crowned King’s ruin;
Be he a sage; be he one learned
Sure the crisis; certain the ruin;
—So
Ordained
in Vedas,
Puja to be Performed Only by Qualified Priests
If he is but a priest in name
Who, Lord’s worship performs,
Deathly wars rage in fury
Fell diseases spread;
Famine stalks the land—
Thus did the great Nandi in truth
Dangers of Skipping Performance
TOG
LwTeIQenm aurupenm Guwireretrmy
bualip cnGernt Hager cud Gerace
Abuser
Goof
S$bumMs
GQaraGectm
sigiipser
Manifestation
of Puja
Rains fail; epidemics spread;
The mighty king his prowess Osea
All this sure happens,
If worship in JLord’s. temples falters,
—The Lord who spurned the very God, of Death.
‘Hail. our
Lord!
Gurweur
shure
518
Let the pujas in the temples be faithfully continued. If worship
in Siva's temple falters, the ruler will be held responsible for
the dire consequences that follow. He loses his power; rains
fail in the land, epidemics ravage it, and thefts and crimes
abound.
.
sirGer.
420
of Downward-looking
Our
Face
God!
_ Deathly is the might of Padmasura
Save us, help, oh!’’
Thus did Celestials to Primal Lord pray!;
And the Primal Lord to the Six-faced God,
Of coral
And
hue
beckoned;
said, “‘Proceed
and
smite
the enemy.”’
This Face protects the innocent, the good and the helpless.
It manifested itself, when harassed by the giant Padmasura,
the celestials appealed to the Lord to save them. Then out
of the Fifth Face emanated His son, Subrahmanya with. six
faces; and the Lord commanded
517 &
declare.
And,let the pujas be performed by true priests; and not those
who are priests in name.
the Lord.
%50G Cordis sac wenpueries
GurhngG were
Curiacd) Gexgat
KHVOSS SIAUDGS Carulvs Corwen;
eropu yensser sui9yc s1Gor.
517
Mantras
ceases,
. Theft and robbery abound in the land,
Thus did my Holy Nandi declare.
is completed,
will to disaster
of Puja Ceasing
When in Siva’s temple worship
Harm befalls the ruler;
Scanty become the rains;
established;
the transplant
Kingdom
Dangers
him,
“‘My Son, proceed
to
battle and smite the enemy.”’
““Six-faced’”
God
is MURUGA
(of
the
Tamils),
who
becomes Subrahmanya or Kumara in Sanskrit. The reference
here is to the wars waged by Asuras and Devas to be found
in the Puranas. When things appear to swing in favour of
the Asuras, the devas approach Siva for aid and he sends
his son, Kumara (Devasenapati) to their aid.
TANTRA TWO
20. 21Ganups
DARSHAN
‘
OF
(One might even suspect that Tirumular is hereby trying very
subtly and delicately to establish that Arumukha six-face
headed Muruga of the Tamils, is the same as the Siva whom
brought
from
the Sanskritic
@gmeerbd
DOWNWARD-LOOKING .
FACE
Tirumular introduces the very unique concept of the Sixth
face of Mukhalinga (the Adhomukha). In verse 520, we find
Siva described as the Six-faced God, which is not known
elsewhere.
he has
81
north.)
is blue-throated. The story goes that He swallowed the deadly ©
poison that arose at the time of the chumming the ‘milky ocean’
by the
devas
and
asuras,
and
that
it stayed-in
Qe585
soggt.
FlaGercr
GWE
AHEwW
(YHDS
SOGS5H
‘AbD
Qaonact
The
Inside Primal Fire that is Siva
Nandi rises in the centre, gleaming
Adhomukha
corresponds
in function
and
purpose
to the Avalokitesvara of Mahayana Buddhism where he is the
Lord of Great Compassion.
Verses 543 to 548 remind us of Buddhist Sanga and Buddha’s
advice to his disciples about the importance and value of the
Sanga.
Aor
or OQargansr srmgb s9C5rpsm
SCTLW FSNSS 5G5S5D aurovono
2em1g) BEAOEcr MongUUT 2 cortaNGount
Qari
wtew align GunpGe.
521
Blue
Throat
of Downward-looking
Face
He sports the garland of white skulls,
His spreading locks are matted;
He supports: Universe vast,
He fills Space in directions eight,
On the throat of His Downward-directed Face
Darkness suffuses;
They say, ““‘He swallowed: poison;’’
- They are ignorant, they know not the truth.
Cewsror yOuye DeepHs_o ar sg
QurwiGu woos gi Ysapb weilstacr
QnouwGu yonsho NewGornt OsmpsOeuicuct
OnMsmps Doug Hemet
GwrGer.
522
The
Truth
of Lord’s
Blue-Throat
Ye men!
Who in this sea-girt globe live
In falsehood and flattery!
Why His throat gleams dark,
He knows who made it so;
When you speak the truth
He
Mantras
beings bow
S21
& 522
The
He
cswluGy
saGsrps
wirGw.
Downward-Looking
pervades
worlds
523
Face is of Sadasiva
all,
His hue is of the twilight sun
Who the world in glory ambulates,
He is the Lord of the Downward-looking
Adhomukha.
AGSTYSEH
Fipestt—”
wret
Face— ~
ygresr
cst
AGSETHSES SAMOA
THE (pwaye
&G5rss Denestnaeré semosiry Morey
AGsrpsor o15 SmMae
wiGw.
524
The
Face
Creates
All
The Ancient One of Adhomukha
Created Universe vast here below;
-In Adhomukha He animates all life;
He is Lord
of Adhomukha
He is Lord
of Aeons’
Sakti of lotus eye;
End.
In this aspect-of Five-faced manifestation,
Siva is Sadasiva.
It is in this aspect that He creates all the universe, animates
all life, conjoint with the Adhomukha Sakti of lotus eyes.
AGSTYPS wine grug, GsexWd
AGETYsS SIGONG gGrord alAsg
a6s5rys uonGu 9355ule 5B
“aGsrpa
It
wr@
Blossomed
90t6DGS
Into
Impregnated
Hearken
a
s1Gor.
525
Hundred
Worlds
Them
and
With Energy
to this,
How Adhomukha blossomed into a Gigantic Flower
Then, it transformed itself into a hundred worlds;
And into Limitless Energy
will make,
Celestial
throat.
QuGu
BOAD
TSS)
5D
In verse 523, he is described as Adhomukha (meaning
*‘down-ward looking’) and in verse 521, the poison He had
imbibed at the churning of the ocean colours’ the throat of
this face blue. The implication is that this is the Compasgionate
face of the Lord.
term
His
But the inner meaning is something deeper. Siva alone knows.
The knowledge of Truth is verily the goal of realisation.
to you.
;
The throat of the Fifth Face is suffused with darkness. Siva
’ Animating them;
And
then
as Adhomukha,
The Lord remained
as their Support as well.
TIRUMANTIRAM
21. Har Apas
ABUSE OF SIVA
Ashag Grasgse Aposier 2 o1Gor
asaya surg gruS) pry
j
amhuGsrcr Seoner fet Bape
ANOurcargn UMM
Spgs aTEeGw.
alums wre
sist Genmcuencrei
Quriiiueas Oeuuwleybd gormus s1Gw.
_ Abuse
526
who
have
Jnana
And
attained,
Seek Him in love intense
Shall reach the World of Celestials;
Dismal
indeed
think any the less of Him,
argsut
Galgsut
ancraurt gsrerait creo
OowWsHsm Ered 2 cmgat
ARMs
su
3H
SHOT
The
Devas
And
finally died;
Worencag
STHMSEQem
omrTGS.
and
Asuras
not Jnana
wasted
527-
Dare
themselves
one
another
;
Lord
However
Holy
Knowing God is within them,
They bethought themselves to be God
And plunged into pleasures distracting
Forgetting all thought of God.
:
true;
intense.
Remember the fate that overtook the rishis that were learned
in the Vedic lore. Postulating that God is within them, they
presumed they themselves were God, and so plunged into
distracting pleasures, forgetting all thought -of the Lord. (The
reference here is to the rishis of Daruka forest, who ignored
Siva and performed unholy sacrifice.)
“Even the devas’, says Mular, ‘*cannot find Liberation unless
they adore the Lord, Siva.”
wiGea se7G5 Cag
Oelig,s BOC
Cy ssort
22. 6G
ABUSE
QMUDDGS sreoguyie Cuesrmt swoutsar
2D9GS S197 2enomacr Dencdgyaut
FDDGS srtoyp 299GH gsrgcur
CupPGS srg) woi@ugid CuGp.
not Forget
529
Learned are they in Vedic lore;
their lives
They alone can attain Truth
Who adore Primal Lord in devotion
aus
BHucoS
they defied
Gureipib wren isa wgiplencrs
STS
LTSVH SUG
cargsodad
Gafw gry aWisormb cronSarn
sQuot reer HoncriQump scurGz.
Adore Lord and Attain Jnana
They attained
in Fun
is their fate—
Like the parrot in cat’s claw.
SMHs5aTS
Even
And destruction met,
However little, defy not Lord,
Not even for fun,
They snow-ball, one into ten.
Rid of all doubts in their thoughts
if the low-born
Siva
They defied the Lord,
Devas and Asuras,
Abuse of Siva Brings Misery
Those
not
528
530
spas
OF GURU
eO7ups DsrGOQunger ooms7é gaMus*
FOS
somes Asus Oscu9Gormit
safloré sommaciruin GMnbsn Carga
arieot&é AGgwawrid wrutcut weiss Gov.
The True Disciples are Blessed
The lowly ones
Care not for their parents,
They abuse their kith and kin and words foul
Nor do they follow the Guru’s behest
Only those who revere the parents, kith and kin
and the Guru
Are in truth blessed, none else indeed.
Consequences
The
Guru
taught
Of One-Letter
of Abusing
Guru
the wisdom
mantra
(Aum);
He who speaks derisive of Him
Will be born.a lowly cur;
And having led a dog’s life for a Yuga
He
And
53
will be a worm
born;
then to dust shall be consigned.
entire,
rn
e
TANTRA
usHef USSTEGT SSI
ETeflact
AS5H Fume
Hosyaet Oelsour
ASSIplH YaNwyid mcm Goran
ora
y Hes
FSO
FF F5THSS) oI,cnoor Gus.
532
Consequences
of Abusing
The country, people and their greatness
Will all as one destroyed be;
The thrones of heavenly king Indra,
And of kings mighty here below,
Will alike crumble down;
the Good
.Sure
EC©7ys B7SS5
Do
Those
who
not
wounded
Abuse
die
FF
orguTt
CsaEyph
a human
BIDE
533
feelings,
If Gurus
who
are
Are caused ‘pain
F4HD
(IPHGAM
not
Utter
Oslult
Falsehood
wuonnvesil
Qowtulrt
srefleoor
seems
Jnana
APSHOw
535
Presence
omaaNr_G)
siUIGuTer
a0 ® Gurreirmy tb
SroIMS
é
Guru
is the
Real
536
Guru
One who throws away the precious gem in hand,
And carries a heavy stone instead;
Or One who parts with milk, curd and ghee on hand _
And prefers the bitter poison, fatal-
534
of Guru
Like him is the one who follows the path of Karma
of God
As compared-to
23. oCuas
ABUSE
OF
AOL MTT Higue grsew alGorBaear
Aor ror Hguout owGw morucr
Aor
IAywteos Cacweng GuSlGernt
Srps5ro Nupag SIPs ar@Gw.
537
SIVA
Jnana.
HpaSs
JNANI
C(MAHESVARA)
Grau
AbD vuesigywb pvGorcrGp
Gru
wsGo ueugiGw peailener
wret Qar@aloncr Srour Touerouwd
Gurer QutepGs YG erFlas GureGw.
Blessings
of Abusing
in Guru’s
astute Opwured
sUOTHHSS
OSI
esr cwirexGurresrqyris
in heart
Consequences
FUSS!
sarblenehe@artiGu.
by Maltreatment
devout
OuruouMer
EGrepsh
sumGLs
Apuywh
to Worid
FUMES
true.
Utter not falsehood in holy Guru’s presence;
Then will goodness and wisdom depart;
Forgotten will be
The time-honoured path of righteousness,
And all else that to prosperity leads;
The land a prey to famine falls.
Guru
cursos St (pid Lomiwctent Fp
BTFlo STGGCW G556H weno Gu.
Harm
FHGHG
Do
out-caste.
Osun
Nandi
Osnetwntss woTw Soopyb wnsHe Ou
usrmontés (pHO@as_O@uo ugreup wirGw.
Of Holy Guru who taught,
Even one letter of the Mantra
Will be a dog born,
And after a hundred dog incarnations, ~
Will
is,
by our
FMMONSS
wager
Abas
Opr59s
Souwser Oswg5our
Beau sormsconw Mnss BIDIG
UBAOW
yonowgsrus wrweur wesres! Gov.
This
I swear
The virtuous wife, devotee true, and Jnani great
Those who have done exceeding harm to shock
these
Their life and wealth will in a year disappear,
True this is,
Upon Holy Nandi, I swear.
wHDIb
83
TWO
Mahesvara
The Lord’s devotee -lives by alms,
Those who show animus to him,
However humble his condition be,
And those who abuse him as they will,
Shall into lowly hell fall.
Those who
Are rid of
Those who
Are rid of
Those who
Will verily
of Jnani’s
538
Presence
deride the Jnan
benefits of good deeds done;
revere him as holy,
harm of evil deeds done;
reach Jnani’s presence.
taste Siva Bhoga.
a
ad
=
Fede
ees
eee Poe
an
24. Quremyeo_ew
PATIENCE
‘And
the Lord
blessed,
“They shall on earth prosper high.’’
os
woot
Hrsg
HogsseHcrm
Bsmpug
wrsenw
Fpensyer
wiGw.
Patience is the Sheet-anchor
539
Mantra
of Yogis
The Lord is the Supreme Yogi. In the constancy of yoga,
He created all. He dances on the cremation ground as well.
Such is His play. All celestials worship His throne; Hari and
Brahma too.
2
the hearts of those-who are firm of mind
ie the (Varmamus) lizard of Yoga Vairagya
lay besieging nose and tongue—(in Kesari Mudra)
the troubled thought that knows but torture,
he only thing that stands still
devotional Patience Exceeding.
ubled thought is a torture—vairagya or firmness in divine
ought alone is bliss. They who Possess such firmness of
_ mind are the yogis. Their firmness is revealed in kechari _
_ mudra, where the tongue stops the nasal orifice in yogic
Seg
eath-exercise. Their firmness can be compared to that of varamus lizard, which tenaciously holds to the object it
_ seizes and does not swerve, however hard you pull the reptile. .
ro
pense
ae
GPSS
135
MWTQEGD
2e190
Goefucr
uns
GCsauracir
vows sywiw
BO
DgwHEwb
worronaich
mous Bus
BvODerer
mnrGr.
540
Celestial Beings Worship Lord
The Lord was seated on His throne;
He was of milk-white hue;
Grob
Gemor
aimarbg
sacer
ANeoergZAOd
Gow
oorenout
DosOsrgi
ma@Qsmp
2wbuisd
3 GHeow
qeoer Morseger or tay wo0Gw.
Lord Grants Grace to Those Who
The Lord is of wisdom
He is our King,
541
Adore Him
ripe;
As unto an army they swell,
In directions all to pray;
He creates the fleshy body, |
He is the Primal One of Celestial Beings,
If you adore Him in love earnest,
He will His Grace grant.
AUVUNS
wirgytb LoeneruNgyid
Loerplgytb
uddes wired udpD Us65Oeuiujm
Osram
afcig GAOsncirepm «S55
Asda
ors Nouwpas
Gn.
542
Play
Inside home and outside
By force and means gentle
The Lord prepared you—
He
dances
Many
25. QuiCuress
CGsLaed anissger Czar Yon@enn@n
ALA ony sHMoucr wrGon.
543
the burning
and varied
ground;
are His plays.
OF THE HOLY
With
cumpeacr
on
simeaxs&Gante
TO SEEK THE:COMPANY
unites
eooonrbsor
Lord’s
Surrounding Him stood
a clestial Beings in number countless;
Hari and Brahma too,
Bo ecseKing He is;
nd low they bowed at His Feet.
_ And prayed for His Grace,
-ue an@gref
540-542
them Iconsort,
Their feet I seek.
Mantras
x
,
<
543-545
The Lord blesses the holy. Seek their company: Without love
for the Lord, man is in Bereta distress. His thoughts quiver —
‘like an aspen leaf.
sri
WIbas
ul OS sohiGurd gswuniPenid
FMSHY MUSS Doowrgew
Guilt uc ynGs OsearSeweurds Ope5e¢Gw
Gur g§ AgerG@enr@w Gurgscm toGuw.
Holy
Company
You
may
Unto
a tender
What
avails
Saves
You
From
544
Distress
in distress
leaf
you
quiver,
Yet you love not Lord;
Do you go with me,
To where the Lord succours.
Siva Welcomes
attain
Siva
545
Leads You to Bliss |
of Virtue
He,
of flowing
Whose
fame
He
blesses
Who
seek
matted
locks;
envelopes
worlds
And
announced
me
to the Lord;
And the Lord said, ‘“‘Come in’’
And they all cried “‘Hail! You are the Refuge.”
I joined the Company
The
Devout
Supreme
of the Rich
in Grace
will in, be;
The Devout Eminent will master eddies of birth,
Devout Dear realizing self will immmorta! remain;
With them who are Rich in Grace
I joined
of Father;
all,
in the silence of their hearts;
Qc
to consort.
Only the true devotees will master the karmic eddies; only
they will realise the Self and achieve the deathless state. Only
they will enter and be in God. gancy. are rich in grace. Conscr
with them.
shBo7b pyre QupysTantra Two Concluded
T-14
Devotees
AGOWUY
ansisann eronsgiot Gsrosrmw
Qug@weacd Garern Deep beg
2fhanaued CGarcoonts gp) uWGEGS
Qoqawae anGgn@ Gstisorer wrGor.
548
those,
Him
of His
into His bosom.
Holy are Kin of Lord
The Holy are kin of Lord
They reach the Golden Feet
Devotees
them and welcomes them saying, ‘‘Come in;"’ and takes them
Srtéeo. wirciyst gswgT 2 wGodH
Guriys pr@erpns Qurereny Gaga
aTWeL
wrysrers Gsrountés sqor@suuym
Gsrauci_s 55959 meg wiGw.
~ 546
The
GeeGurw
Walk with the noly men. Be a devotee of the Lord’s devotees. |
The devotees reach the city of the Lord; they stand at
heaven’s gate and pray “‘Thou art the refuge.’” The Lord sees
Truth;
They indeed Walk in the Path
And are truly blessed;
To resort to such
Is indeed Bliss Supreme.
WAgur
the Golden
I walked with them—
Devotees of Lord’s devotees
And reached the City of The Fire- hued Lord
Sporting weapons divine
They who stood at gate saw me,
The Jnanis seek the Lord of Celestials;
They who seek the Company of Jnanis
Will
Hyun
they reach
usotwr gperGuchls uUBOseargy ysGaor
seac_wns hermaut sear alin
L2eoL_wre UGS
guQuwer mG.
547
My Heart!
AHounrt x07 seamen
rig
QePamt Qugiut Awiss gases
Oppsnet Dads Hernger Oaeuiujd
Qufur GUuetmued Culler wrGw.
Goal.
The holy are the kin of the Lord;
Feet of the Father. Seek them.
2eLune
if you are. distressed,
Holy Company
Reach the King Almighty,
You shall attain the Regal
S)gb
(permis .15
TANTRA
2assor
anal
garm
‘1. gene
Cured
ASHTANGA
YOGAM
apy.w
external movements of the physical body, with hands and
fingers, emphasize and affirm the intention of the heart and
‘mind of the worshipper and by constant repetition establish
the idea in the very physical matter of the body. The mudras
are the language in which the body speaks to the ‘Deity.”’
— “Lights on Tantra’’ by M.P. Pandit.
— Pengss QoTh Pegwpanp croiroohts
Wersb
Doss
al Gb
GuAGu
Quwow
55D
Auwe@Qew
©
s1Gar.
THREE
549
Difficult to Expound is the Science of Yoga
ABOVE QEOGD. cromenrs Lomas
sordiern) Georg) surHul Coplesrbles
BearG“cr) CevantésG Gres
Gausonid
_ Of difficult vast to expound
Is the Science of Breath;
Ee iosing nostril alternate
_ And counting time in measure appropriate
_ Thus did Nandi reveal at length
The eight-fold science of yoga great—
r Yama, Niyama and the rest.
yore)
wrssBh
GCurshodronw
wre Gw.
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.
The science of yoga is a vast subject. It is eight-limbed, that
is of cight organic parts; and so is known as ashtanga yoga.
_ The secret of yoga was revealed by: Nandi (Sadasiva) initially
_ to the four sages, Sanaka, Sanatana, Sanatkumara and
_ Sanzntana.
(Osis Quw
AwwEs
snes
Yoga is the sure path to jnana or enlightenment. The
enlightened are born no more. Att karmas are forever ended.
gwd utes) 2357 YGu
—
-Mntis sas Pursnixcr apsDenr
ottig qyng Detar Qahaaw g7Gar.
Mular
&50
with
the ultimate
jnana’
which
is similar
to
is to be realised
This
in
shall reveal herein,
_ The
_ The
The
And
ways of Yama and Niyama,
secret of Kavacha, Nyasa and Mudra
paths to reach the Samadhi State;
how Kundalini Sakti courses upward
ag And
reaches
the
thousand
petailed
lotus
9)usin Puno Gin Tee Ged) UT <2}, HGTLD
sug
Qaearwr wh OSH wran7e
FuNG spencer Dunne; surB
SwWpod ACLs
wong) wrGw.
552
in the
Eight Limbs
cranium.
a
s=
samadhi
Samadhi is prajna, at which duality disappears and jnana, the
essence of the individual merges in the essences of the
Universal.
Yoga Includes Kavacha, Nyasa and Mudra
|
identifies
Buddhism, where
Bey
Yama, -Niyama,. and
Kk teaches about kavacha, nyasa, mudra aiid the coursing of
ne kundalini energy ‘roi the muladhara to sahasrara in the
Pranayama
_ cranium peak through the six adharas within the body. “It
is mot enough that there be devotion and an attitude of
<
nder to the Deity within oneself, in the heart and the
d. It is a significant part of worship to express it bodily
Asana
wholesome
and
numberless
and Pratyahara
Samadhi
alike,
Dharana,
Dhyana
—These
eight are the steely limbs-of Yoga.
to triumph
The eight limbs are: 1)yama; 2)niyama: 3)asana: 4)pranayama:
5)pratyahara; 6)dharana: 7)dhyana; and 8)samadhi. Each step
is a preparation for the next. Yoga holds the key to the
for the body too is a participant in the sadhana. For
thi
of Yoga
there are a number of gestures by movements
aF thelimbs of the body, *mudras’ as they are termed. These
attainment
of samadhi
or the unitive trance.
ee
e
e
e
De ee
2. G)usmuoib
FYAMA
oe
TLOE
DrsyGy
aed Gaul Qearcit eis ox ob
ea
Caripiser
AYEDu
users
Gotz.
groars
smHeoryhs
Gun
snGor.
O
A
553
TANTRA
Perform
Iyamas
Always
“The heavens may torrents pour
In directions eight;
Yet perform the holy Iyamas’’
—Thus spake the Lord of matted
coral hued
To
the
Sages
Four,
in devotion
the
nathas
UGbgeruTcr tonGleunct SL STL
Quws
Hor wWeohler mrGer.
554
Ways
locks, cool and
immersed.
(masters).
vide—proem.
OsrodercrOQuru
BVI
BLSSH
87
UMeTE
Qoaner
1) Santana,
Sanatanam,
Sanatkumara,
Santana—the
four
rishis taught by Siva in His aspect as Dakshinamurthi
(Southward-looking form). The Agamas descended to them
from Nandi. They received the title, Nandi, and were included
among
THREE
.
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 Iyama’s ways stands.
The way of iyama consists in number
of ‘do’s and
dont’s’—non-killing, not lying, not drinking, not lusting,
possessing marked virtues, being good, being just, sharing the
good things of life with others, and knowing no blemish.
Iyama is the background, the ethical preparation for the
onward march on the yoga path.
1) Nachinarkiniyar,
s.mret soraleviret cratt Goer cit
(porwr BOsEOeuw
of Iyama
Tholkappiyam,
elements
the
- celebrated
commentator
of
the great classic Tamil grammar, describes the
of iyamam
as five in the
foliowing
sutra:
3. Plus
NIYAMA
BHou CugsHor HIQutG omnmomens
GerGou 3HGs aOAcrm smAoours
unBwyer were uprséS) Cun@tor
68
yorrbs
Huwss
carGw.
555
Way of Niyama
Being First,
The
The
Meaning-Central
Light Divine,
of Vedas
The
Fire within
that Light
He
who
Himself
Half-and-Half with His
And the Divine Justice
—Them,
—These he ardently
Killing, stealing and
—Thus
he in Niyama’s
all,
stands
one
path knows.
.
He’ who stands in niyama should have firm faith that the
Supreme Being is the First Cause, that He is the central
meaning of all Vedas, that He is the Light Divine, that He
is the kundalini fire within that Light, and that He and Sakti
are inseparable and indivisible, and that there is divine justice
in that act of Siva/Sakti oneness.
4)patience;
with virtues
Niyama’s
abhors,
ten
ways
observes.
5)forthrightness
6)truth;
~7)steadfastness;
of killing.
SuUGWNsuG s5C5rL BSDSK sroaE
Aacins 75Gw ASsrgs5e Gaarad
LsgGAa YorQurar wPGerddt nbs
Houbuse GQewuIer Muwss ontGw.
557
Further Ten
Tapas,
meditation,
Attributes
serenity,
and
of Niyama
hcliness
Charity, vows in Saiva Way and Siddhanta learning
Sacrifice, Siva puja and: thoughts pure
—With these ten, the one in Niyama perfects his
Way.
SIUOW .HKeeor KFSE Qurenm@Qedicna
euTuicnLn plenccnin aiontsSsGa wHmlena
STH Sorey OaramvQuers sresrcney
Gp
ass Huwss conGw.
556
who
cherishes;
lusting, He
Niyama is the next step. It consists of the initial practice of
~ the ten virtues: I)purity; 2)compassion: 3)frugality of food;
8)abhorrence
Sakti
thereof
of Niyama
Purity, compassion, frugal food and patience
Forthrightness, truth and steadfastness
The
The
shares
Ten Virtues
;
Further on, niyama consists of ten more practices: 1)tapas;
2)meditation; 3)serenity; 4)holiness; 5)charity; 6)vows in
Saiva way; 7)siddhanta learning; 8)sacrifices; 9)Siva puja;
10)pure thoughts.
is
88
TIRUMANTIRAM
4. HASorwd
ASANAS
Bhadrasana—Happy
umsw wr) UTESUD my5c7d
SHIGA anbdQG srgyb Hsauppgycr
OermBaeaw wires sushe Queries
558
sme Qouus smoag wirGw.
Prominent
Place the right leg over the left
Stretch the hands over calf of leg
Sit in posture firm and erect
That indeed is Bhadrasana.
Asanas
Bhadrasana
Numerous are the asanas
With Padmasana to commence;
over
Master,
for sure.
cit.
op.
commentary’,
Nachinarkiniyar
Tholkappiyam:
Svastikasana is described thus in Siva Samhita, iii 95- Place
the soles of the feet completely under the thighs, the body
straight and sit at ease....."" This is also called asana (the
easy posture).
Compare Gheranda Samhita, ii, 13: ‘Drawing the legs on
thighs together and placing the feet-between them, the body
- in its easy condition and sitting straight. This posture is called
svastikasana.”’
Compare Hatha Yoga Pradipika, i, 21: “‘Having kept the feet
between the knees and the thighs, with body straight when
one sits calmly, it is called svastikasana.”’
Quacr wuUus Eos
CoCGape
Lag adssser Godenas SYGDEF
GiBsp asa sigansgscr Codeussu
ugwr
sorQuer
angGw.
Padmasana—Lotus
559
Posture
Sit cross-legged with soles of feet upturned
Close draw the feet on thighs opposite,
Stretch then the hands
That Padmasana
afore. on feet
is, famed far on earth.
Padmasana is the ‘lotus’ posture. The practitioner sits
cross-legged, the soles’ of the feet tumed upward; the feet
are drawn up onto the opposite thighs. The hands are stretched
to the feet.
BIAS awssrawg GsrerpGau Codaaugsy
stu (pista ofasou $4
2G QuiOyre GsediCa AGsHU
560
ute Qugg usBor serGw.
posture.
the hands
an erect
and
are
firm
The
right leg is placed
stretched
over
sitting posture
the
calf of
is observed.
Bhadrasana:
The next step is the practice of asana or bodily postures.
These asanas are numerous. But seven among them are basic.
These seven are: !}bhadra; 2)gomukha; 3)padma; 4)simha;
5)swastika; 6)vira; and 7)sukha. He who perfects these
postures verily becomes the master. The four following
mantras describe four of the asanas in detail. Asanas are
postures practised for “‘health and lightness of body.”’ They
give ‘“drdhata or strength” — vide Hatha Yoga Pradipika, i.ii.
uniBsp
is the ‘happy’
the left, and
the leg; and
Eight among them are rated high:
Especially Svastika
He who postures on these asanas
Verily becomes
Posture
Compare Hatha Yoga Pradipika, i, 55-7: ‘‘Place the heels
on either side seam of the scrotum, keeping the left hecl
on the left side, and the right on the right side; hold the
feet firmly joined to’ one another with both the hands. This
bhadrasana is the destroyer of all diseases.”
Compare
Gheranda
Samhita,
ii,9-10:
‘‘Place
the
heels
crosswise under the testes attentively; cross the hands behind
the back and take hold of the toes of the feet. Fix the gaze
on the tip of the nose....’’
The asana as described by Tirumular here differs from these
two descriptions. Here it appears to be a standing posture.
955 AQuiosr wad
(ps8) YLaw (piptings
giH_@
sooaHnns
Agrés aDbH Hoisr DGIDYD
GGL
werorm
OarcroraywrGw.
Kukkudasana—Cock.
561
Posture
Lift the feet on to the thighs,
Control breath and on elbows raise your
Thus seated firm and immobile,
Thou do reach the Kukkudasana.,
body,
Kukkudasana is the ‘cock’ posture. The feet are lifted onto
the thighs, -and controlling the breath, the body: is raised on
the elbows; and a firm, immobile sitting position is taken.
(This asana, however, is not included by Tirumular in his
list of seven important asanas. Istead he mentions the gomukha
asana. However he describes the kukudasana, - but hot the
gomukha asana.)
Kukudasana—literally
‘cock’
posture:
Compare Hatha Yoga Pradipika, i, 25: “Taking the posture
of padmasana and carrying the hands between the knee and
the thighs, when the yogi raises himself above the ground,
with palms resting on the ground, it becomes kukudasana.”’
Compare
Gheranda
Samhita,
ii,31; ‘‘Sitting on the ground,
cross the legs in the padmasana posture, thrust down the hands
betweeen the thighs and the knees, stand on the hands,
supporting the body on the elbows. This is called the
kukudasana.”’
Although Tirumular describes this asana, he does not refer
to it as one of the seven important asanas. There instead
he mentions
‘gomukha,’
which he does not describe.
TANTRA
UTS (Upssrhh uncsil senorb_
HST CGanQiband 2mEns SIPEns.
Cerhed swert Daryn epsA Cums
FiBsip Aman sorQuené OeviyGw.
Simhasana—Lion
THREE
89
collected, gaze on the tip of the nose.
held sacred by the best of yogis.”
This
is simhasana,
Compare
*‘The
two
Gheranda
Samhita,
ii, 14-15:
heels to
be placed under the scrotum contrariwise, and turned upwards,
562
the knees to be placed on the ground, and the hands placed
on the knees, mouth to be kept open..... and gaze fixed on
the nose. This is simhasana, destroyer of all diseases.”
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.
ugSom Genypsh umswum
OergBb Soe; sateen
Gael
gGrup
(Y$5W OTIS Brod a O_c@u
usOsT@ BOI Us
sForGw.
563
Simhasana is the ‘lion’ posture. The hands are stretched over
the calves of the legs, the chin is lifted upward, and the gaze
is fixed on the tip of the nose.
Compare. Hatha Yoga Pradipika, i, 52-54: ‘‘Press the heels
on both sides of the seam of the scrotum in such a. away
that the left heel touches the right side, and the right heel
touches the left side. Place the hands on the knees, with
stretched fingers and keeping the mouth open and the mind
Important
Bhadra,
Sothira,
Asanas
are Eight
Gomukha, Padma and
Veera, and Sukha
Simha,
These seven along with eminent svastika
. Constitute the eight, Eighty and hundred, HOWE
Are
asanas
ERs,
in all reckoned.
5. Worecanmniww
PRANAYAMA
QUTEG
STW
HouQis
sonvwser
2KwsOeres Cpa GHeagwh Onrergesx®
OotwisGuunge@dsr@seGu Osrrg Curini
Quriweass giorot Gups9Os srGen.
564
Master
The mind
the Steed
is’ the master
of Breath
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,
gor sLUIsGe> Camby saltisGw
2 arerg Geren Gonttb 2 esrTayent_ Gur@gsGs.
control
Breath
Activates
566
Body
Faster than bird that steed flies,
If that steed is controlled, far headier than wine
the pleasure it- gives;
It infuses vigour, dispels laziness,
True we say this, let the wise listen.
The feeble one it throws away
—That steed the ‘Prana breath is.
The steed of prana breath moves faster than a bird. The
pleasure it gives is headier than wine. It dispels laziness and
infuses vigour.
Bhu omocr GHeang B)reaHer
SFL Onsen Noah auniidiena
&hu Br5er GGaler WsHReTOUpMTYD
anit On6ee wsuu@s s1Ger.
565
Goresct worsO5r@w Gugr su mGu
Gores oAGesAn Aptis Medeor
Guged sg
Opreser wetuni
Gores crom_GCugp Quopiesiet 6Go.
Control
Great
of Inhalation
and Exhalation
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.
In fact, he has two steeds to master, the idakala and pingla
Breath Control Yields Life-Nectar
Let Prana merge in Mind
And together the two be stilled
Then no more shall birth and death
Therefore,
In streams
breaths that run in the left and right nostrils. It is by the
THSY
yorReid Hés ysMeouw CopQeres
mp
srgonca Cuctimgs srGor aehsGe
learn
to direct
be;
breath
alternating left -and right
Then shall you taste the nectar of life.
grace of the Guru
that he can attain mastery over them.
567
WTsEw
FOTO
anmwgssra
BOSY
Gu
sHHusy
omnis
bIis®
(YUUsS HocaH Coeaw
gaupeusex aces wrGw.
sroHa
568
90
TIRUMANTIRAM
Puraka Kumbhaka Rechaka Alternated—Cleansing
Purakam is to inhale by left nostril matras six and
ten
.
Kumbhakam is to retain that breath for matras four
and six
Rechakam
is to exhale
thereafter
for mantras
two
and thirty
Thus aiternate from left to right and right to left
With
Kumbhakam
in between.
1)Matra is a measure in time approximating a second,
Vachaspati in his gloss on ‘‘Yoga Sutras of Patanjali’’ says,
“A matra is the time which is taken up by thrice turning
up one’s hand over one’s knee, and then snapping the fingers
once.."— “Yoga Sutras of Patanjali,’’ ii, SO-S1, as quoted
in ‘Hatha Yoga, *’ by Theos Bernard, p.56 n.
2}According to Yogacharya Shantikumar, this is one of the
two
methods
for
cleaning.
the
subtle
channels
of
breath—through bija. The aspirant should adopt the lotus
posture and concentrate on vayu-bija which has the colour
of smoke. He should then breathe in through the left nostril
for 16 counts, and hold the breath for 64 counts. Then he
should exhale through the right nostril for 32 counts. Then
he should meditate on fire-bija and breath in through the
Tight nostril and go through the round as-he did previously
with the left. Thus he should alternate breathing through left
and right.
aiGec
an
augsQa 29tFAO
udmDarsgs aru viggsSgyid Aepeng
Guler
DGguger
eels
Gai @® cichugy
Breath
Control
DusAnre
werGw.
Makes
Body
Carpenter -Bee
88S
Light
the conch of victory,
achievement heralding.
Practise pranayama in prescribed measure wherever you are.
The body will not perish. You will become a triumphant lord,
the conch of victory heralding your achievement.
THD QnsH
as
Knowledge
Inhalation,
Tf 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 become lighter than air.
0Cs
suCa
Bussg ALL a ag Weave
GPSE5 smOag) wiGw.
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 triumphant lord
of Science
Exhalation,
of Breath
and
Leads
Retention
to Him
both
ways
thus consisting
They who know the Science of Breath
Are destined to spurn the God of Death.
GoeSp sQvuuss HEGou yMsgic
urenb Greasy srqyc UBasSgy
brenr& ypsAyt GHoIss curmsGar
Borrow 2earne WqrGum onmGw.
Effect of Puraka,
Kumbhaka,
572
Rechaka
In Purakam inhale breath deep
To pervade up, down and middle
In Kumbhakam retain it around the navel centre;
In Rechakam it is absorbed within in due measure
They who practise the Science of Breath thus
Reach the Grace of Lord
Who consumed poison deadly.
The purakam breath is inhaled deeply so that it pervades the
upper, lower and middle regions of the body within. In
kumbhakam,
it is retained around the navel centre. In
rechakam, it is absorbed within in due measure. Those who
practise pranayama thus reach the grace of the Lord who
swallowed the deadly poison.
rg G wrsHeng
TYHD
Hus
Srp
Mhsavs
Giroggr®
Time
OGgésGayd wh @rg9Ga
ugOeiwu games a Palawm
wyhs@n
The Science of Breath
They know not;
anDgspe
aiGs
nGs
QoGerqud
Srmnconu OUGSEGm sorsaH curiae
SrnooU WYSGR Kosa) curr aes
ADOD YoSsQu GMws curGw.
571
Inhalation of 16 matras of breath by the left nostril is
purakam. Retention of 64 mantras of breath thus inhaled is
kumbakam. Exhalation of 32 matras is rechakam. Thus in
pranayama the breath is inhaled and exhaled from left to right
and back from right-to left with retention in between. A matra
is a specific time duration.
Oseiws
With
Your
HocwHOw
MSCS
BGS gs
somarrs
)cual sex
gTLOLL
AS GHOSE
;
2. oo onLo Gus.
Duration
of Inhaling
Exhalation
573
Retaining
and
Inhaling six and ten matras by left nostril
Retaining four and sixty in the Homa-pit of the navel
Exhaling two and thirty by the right nostril,
They who control breath thus,
:
Have verily seen the Light of Truth.
Qtr
gad
gaan
PGrAsgu
yond
uL_gsse Bry
WASHES
Gerlyd Morercr gquneigyn GoISg
BLL Ges Bueidame gnGer.
574
TANTRA
How
Inhale
deep
That
Prana
to Practise
and
nadis
ten;
The
And
575
Control
hair
turn
God
within
leave
you
never.
Purification of the breath by control is an impostant element
of the pranayama exercise. When breath that wanders as it
lists is regulated,
and
the body
FLD
the limbs
does
grow
red,
the hair turns
ASHE
GYYSS
ucrefgest
eOart
bejut
comolyn
mus
OsrainGsara
tmeovLb
sroualt
aeOseps
body-house
you
divine
in Siva.
ucicigea
ucoijest
tnect USeQ)T acrorgy
Lrmeeawl
urs
AnNHocs
Lieigest
Liecrouwl
urset
MO BSICHT
to Control
Breath
and
577
Master
Death
The elephant that is twelve-matra
Is awake night and day;
breath
The
elephant;
mahout
(Jiva)
knows
not
the
When mahout learns to control elephant
The elephant knows not night and day;
{In eternity
it exists).
The 12 matra breath is an elephant that is awake night and
day. Jiva is the mahout. The mahout should learn how to
control the elephant.
WHOS
somguut
within
dark,
not decay.
EOar
make
Learn
dark
shall
breath
ust tTemr LIMAEGU USHA) T DNoenwGu.
Control that and purify within;
Then shall your limbs’ glow red
And
Prana
pair of damsels
Shall
breath within rises
wanders as it lists;
Your
The
The
4 Matras
Retain
Runs in and out-constant;
If twelve matras inhaled
Eight matras exhaled,
The four matras retained
youuOo ysG@sS ORGcrM cunuona
OpAuict eorGor Hore wrahe
2MUYyF AusGb 2Gorww spy sGw
youuc@o
Gursrer ymeenr GurGer.
By Breath
12 Matras;
Inhale
Exhale slow
That the body does not stir;
Retain prana breath
And downward move Apana breath
Thus sit erect and vanquish Death.
Purify Body
91
Pranayama
steady,
fills the
THREE
grGw.
576
The elephant symbolises ‘‘ego’’, and it is in that sense that
Siva is sdid to have killed and skinned the elephant.
6. As Dursagw
PRATYAHARA
sorpscr GorGar sG5gD arH&y.o
Osrosr@OQsresr GorGar G oor bus SITGCT GUITLD
UCIHSS DsHG@d upweom
Qanacr omGs QG@saq)
Blessings
of Mind
CGs5y cow
wnGuw.
578
Withdrawal
from the objects of the senses. Vide *‘The Serpent Power’’
by Sir John Woodroffe, p.193. See also, Gaeranda Samhita,
fourth Upadesa; Sandilya Upadesa, Chpt.1, etc; the Sarada
Tilaka defines pratyahara as “‘the forcible obstruction of the
senses wandering over their objects’’; quoted in ‘‘The Serpent
Power’
op.cit— Steadiness is the aim and result of
pratyahara.
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 Veda still searches
Compare
‘‘Tholkappiyam—Nachinarkiniyar
op.cit., p.218:
*
Everywhere.
STIEG
BTOEGS Cp usehCjar LaGws
STISG WEGTG stoner 9HHor
WEDS
AMNESOEroT
The next step in yoga is pratyahara or withdrawing the mind
and looking inward. This should be practised step by step.
Many blessings will follow from this practice.
if
1) Pratyahara is the restraint of, and subjection of the senses
of the mind, which is thereby steadied. The mind is withdrawn
Commentary”’
germs
wer
Retain Breath
mH psMon
GY.UIGS
srGer.
579
Below
Navel
Region
They know not the divine art
Of fixing breath twelve matra long,
Below
the navel
region;
92
TIRUMANTIRAM
Once they learn that art
The Lord enters within, shouting in joy.
=
Pratyahara helps in the act of breath retention below the navel
region. It is a rare art that helps the practitioner to advance
on the yoga path.
YUS HGlsed Cogses Yorplarp
unods5
Gurehé
GarOS5
Goro)
Gross
GTVSG
AgGalsm
sroasp
Where
Oeehater
SpGs.
Kundalini
580
Two finger length above the Muladhara
Two finger length below the sex organ
Four finger length below the navel visible,
There within is Kundalini
A flaming fire lambent.
2GNIC 5 CanBou wacrsav anigGs
SGMHE
CerH sagaher mrGor.
584
Kundalini
Who
Yoga
Ends
Birth
with
Lord,
all births ends.
PGSsEro 2imHew gesGen sorenonts
VAS Zemt uss 2TH
Mheonus
FOMFAT
stored soangsv2ar Cereaov
OpsBunr soot Ougmnow gs7Gw.
585
581
Breath Control for Maha Siddha Yoga
If below the nose-tip
You look twelve-finger length,
And then concentrate and meditate
The mighty Siddha yoga shall yours be
And imperishable shall your body be.
Gen @Grmse at Ooreh Corry t
GanBe uprenpsb crorGn GNSOsresm
lotr
GpiSsp sex_sGs HaGareh csrwiGeare
OHU *gagio 2enss totGw.
582
When
AGMser CoGa
AGTH
SCyp
That burns there,
You shall be one
Is
BrAS& SCSIpS Luctodlgesr 1 mgd
SASS mass Horcrwab sacdeaGua
wigs wunGursnb asg smouiQuigs
Gs5a5gE Dsarpie, Amsaowma win.
aréeH
aursH
Two finger length above the anus
Two finger length below the sex organ,
Lies the Kundalini Fire
If you can meditate on the light
Siphon
wyorGaripes
THN
SGI
Light Appears
If thus meditating,
Luminescence you glimpse at the Visuddhi centre
at the throat
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..
US guntsas Duoréar Mey G
CGnages ginger CGodwenb mush
Cadarss somos Quchied aIPsOG
E1WSAS Dadgyn 6G5H95) s1Gen.
583
What Kundalini Yoga is
Pratyahara
Separate the Maya from the Lord and
Separating the ego from the Maya, dissolve
it
away
- Then
ego
arise
awareness,’ contemplation
and
loss
of
.
Which
constitute
the glory of Pratyahara.
youu
emmy ysalim access
Hovuucl® pérugs Cerggron Horpred
2nUuUL® Hams 2ererupb 23HGs
youu
@u Gursnet Ougises wirGer.
Pranayama
586
Helps Pratyahara
If breath that is exhaled
Is contained within
The thoughts too are contained there
And the Lord shall leave you not.
Pranayama
aids the practice of pratyahara. If breath that is
exhaled
is contained
within.
Then
the Lord
within,
leaves you
the thoughts too are contained
not.
GHudeher
2erGar
Guwws
Cstarpyid
Oagidaer sus) MAismct GBrHEs
Anuyo Apasous HEQsor picsrfev
AwOuygo srF 2907G wrGw.
587
What
Pratyahara
Can Lead
In the act of Pratyahara
All the world
will be visioned;
Close the Muladhara orifice below
Centre your’ thought on Sahasrara orifice above
And on that meditate;
Be rid of the despicable
Fix your lance-like vision on that Space Vast;
Thus practising Yoga,
You shall vanquish Time.
You
darkness
And seek the Lord,
If your thoughts be centred firm
shall. Divine
And immortal
Light see
thereafter be.
to |
TANTRA .THREE
7.
93
Su DeCA
DHARANA
Gsnosr wergmsé GMEQEroTH Spsary
Nosnsscr FC
Qaaluyns srGorrans
srastsac
Gaerne OFalQuer NGguutntsG
TMT
MM
FGSD cuflwg curGw.
588
How
to Practise
Through the spinal hollow course it
And within in aptness retain,
And like a stork at stream*s head
Sit calm
In singieness of thought;
Well may you live forever and ever.
Dharana
Control the mind from getting diverted towards the
senses
Concenirate
on
the
Chidakasa
within
the
spinal
column,
The eyes must not see nor the ears
This is the way to life eternal.
hear,
Dances
589
UITKES)
is the Damsel
nos Gu.
590
of the Vedas;
She belongs to the astral land of Cranium;
is the bridal lord;
sleeps in the land of Muladhara;
Gently
And
rouse
make
Him,
Him
meet
Her,
You shall then be forever young
Upon lordly: Nandi I avow, .
This truth forever and ever.
SOL ATE DOVESYS STOW erp
Qoc_aren Coréh Qolgicr QGS5D
baer
GsréGuGure apHS Dguunrs
Geor_wnnoed of Qossqy wrGw.
591
Practice
of Kundalini Yoga
Bind the Muladhara
Raise the Prana breath upward
T—I5
who
S_igH
sSTeUpb
HHEGGw.
592
trains
breath
that
is Prana,
anu8m ansit worshGont wr@ear®
arusou unGo och
Oo unweeour
aru
crsrt wHu9"G apiQaiit
Geri
surely. GarenpujwomGw.
593
Practise Breath
treasure
Who
sonst
SIMS
there
silence
Coniro! in Silence
is,
In the thoughts
Siva ascends to Sakti
He
He
He
A
Bliss Light,
CGoone HMagsPoare Cages Ques Deirenor
EPe AaogQo ayphaam aprsHoouw
TO apud Qa@roam ¢59S5U
She
QUIT
2UIGL&
With him shal! Time and Life inseparate remain.
in Sahasrara
The Lord performs His timeless dance;
uTeg@ib
50RS
SU5S
When
Pranayama
is in proper
time-measure
practised
Breath retention will appropriate with Prana stand;
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)
That unending
I witnessed.
2QUWGLoT STOW JMU
275) sre
OpGgssm
ractise Breath Control in Proper Time-Measure
beoowuwnt ApsPeor cunckit x9qHo
Heowuwnrs uTyib OsOsry. wGr
Aaowunt Ounrgales Dos
wnOs
Ograowrs 301554 Censor Gr Gon.
Lord
555
$55
of those
observe;
They who open their mouth
Drive it away windward;
wide
But
wrapped
they who
are
in silence
Drive it to the Lunar Peak;
There with its,horns it knocks;
And
if the Gates
of thg Cave
do not
open,
It turns tail in fear.
ATS
Wibue
Gumpherp
sTayih
wes Sony
cumuy yowurrt
urdiga ped
giper Gus QrarG Quganisa
ump GQuauGgsar usta syonmGu.
Longevity
Gained
594
by Breath
Control
If breath that is forked in and out,
Is on mind directed and centred,
Well may you sleep
In the spacious bed
_Of the Body Cave
chamber,
That
has doors
and
And
long, long may
Apoi9u
QrH
two
FearbAed
APSHGE
windows
you live there
wopGeou
seven
too.
Gurnee
DsHQeiioa Cusmis
94
TIRUMANTIRAM
agbiows
qraGheaas
Garo) apOQewG antéGs
Gemior. GunGug wrGw.
Mind Control Through
Breath
For those who come after?
What then there to speak of the millions
And their life to be?
What delusion this!
595
Control
Will the sandy bank
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
- Within the body-fortress.
If out of the ten vayus that fill the body, five leave by
exhalation, nothing is achieved by waking and praying. Only
breath control can imprison the mind-monkey.
YLaoowd
QsNS5
wornhss
snHilH
Devas
SASSS
StI
SHUTS
CorGL.
To contain
body’s
In elements
five,
Gurés
597
is Involution
harassing
senses
five
To contain elements five
In organs cognitive internal,
To contain cognitive organs internal
In their Tanmatras
To contain the Tanmatras
In the Being Uncreated
Make the Body Immortal
That,
other
srHulh
Uses
Dharana
—
masgi
ySsHOD
ANS
OQunGgssab
Will sure imprison mind-monkey
All those who came afore
Have met their final end;
What guarantee is there of any
hold firm?
Here, the core of yoga theory of life and death is explained.
ordained,
arab apsat adarnd (upset
Dorms apsars Oecret A7wresrLb
Ysain Gary 29168 Guhly®
aTeret wri Bysns HHGGw.
596
ever
verily,
In stages
fate,
is Dharana
practised.
8 Surestwb
DHYANA
agus) JO
or ass Gwen
Qurgaurs ys9 yoorGurs Gwae
2@Ganw +5) usgsQuner pargya
6GGant AusHwrcd GuragsHor gaGn.
Dhyana
is of Two
598
thought of all other objects. Through dhyana is acquired the
quality of mental realization (pratyaksha). It is of two kinds:
Saguna or meditation on a form (murti) and nirguna, in which
the Self is its own object Vide ‘‘The Serpent Power’’ by Sir
John Woodroffe, pp.193-194.
Kinds
FCTOITSG
UPSGF
The ten—
The five elements and the five senses
Being contained, one by the other,
LsrorrsS)
Herm
The internal organ Butdhi
In turn contains
Thus is Dhyana
the senses;
born;
The Para Dhyara first
That
is on Sakti centred,
And Siva Dhyana
next
That
blessed,
is by Guru
These two are the Ways
of Dhyana Yoga.
Dhyana is born out of perfection of dharana; that is, when
the five elements, the five senses, and the internal organs
are contained, dhyana is born. Dhyana is of two kinds: Parai
dhyana and Siva dhyana. Parai dhyana is centered on Sakti,
Siva dhyana on Siva. Both the ways of dhyana yoga should
be initiated by the Guru.
1) Dhyana has been defined to be the state of the antakharana
(mind) of those whose chaitanya holds to and is occupied
by the thought, on one object, having first cast away the
AHorcrrsaer
Yororts$)
LupbOQunGger
ootGer
Bidens
In Dhyana
Through
QealGorers
eye,
Ss
germycx (GO)
Yysomrr
golem
Yenpiidss
curGm.
the Divine
tongue,
grt
nose
599
Light Appears
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 fleshy body,
That we redeemed be.
In dhyana, the cosmic light flashes. Gaze on it. to heart’s
content, mingle with it, get into the heavenly stream of the
vast Space, and envision the Uncreated Being.
Awicrit
KUSH
2M
Qoilgciaama
SCTCMNTL
UTNTSSS
SUVESH
AGHEHDY
Mersin
Losorte
vss Deuchsosr
1 Coury
seams unt&sgy -iomGw.
600
TANTRA THREE
In Dhyana Can Be Seen the Jnana Form of Siva
In the undistracted
Appears the Light
Gaze
and gaze
And
mingle
gaze
to heart’s
may
PGOurep
PGOuTU
PGOurID
SGOT
content
the Uncreated
gicternt
gorerTt
gictant
goreint
Alas!
Being witnessed
be.
Perform
not Dhyana
Siva within
the
Masher
wiewvur soi
ONortAaocis Dera
O5GSH
AMMSS
MTEGE PNQwSSS sororer
wnoass assez worur alo sGs.
602
All Lamps
Extinguish
the Fire of Wrath
indeed. °
Dhyana is a lamp that lights all the lamps within. It lights
the lamp of mind, dispels the darkness of egoity, extinguishes
the fire of darkness. Then the main lamp (the mind’s lamp)
burns undying.
asrort
Ws SroTG) Guirsib
FMSTTT
HiIpHones
LoromTy.s
GarGor
scromrTi
Cures
Look
@)GHsHantd
sora
cumicdrona
galum
GareHemred
sobahlor
mtGar.
Within
603
in Dhyana
Well may they practise Yoga cight-thousand year
Still they
see
not
Lord,
Sweet as ambrosia
And dear like the apple of the eye;
But .if within you seek Him enlightened
He
Even
within
you
is,
as reflection
be
retained
within;
more
seeking;
no
so
let the nadis
fear of rebirth.
Leads
to Cessation
of Birth
Fixing the gaze on nasal point
Retaining the roaming breath within
Within
Lamp
no
Dhyana
Light the Lamp.of Mind
And dispel the Darkness of Egoity;
And brighten all lamps within
Thenceforth alike,
The Mind’s Lamp is an undying
breath
Bwerbd QoerOb srAGwow mush
Ouwi@“eaupr curijons 2e1Ger 3 5AS
gw) 574.CGu ss
eNnTEGU
uueis srwb uu
s1Gor.
605
MTs)
Acisa
Brightens
become.
let the eyes be fixed on the tip of the nose. Let
roaming
stilled. Then
Even for once they meditate not
On the mind where Siva dwells
Even once they meditate not
On the Lotus within the Lunar Sphere.
Dhyana
none;
None that is “‘I’’;
You and Siva one
Therefore
Jiva;
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
Even for once they meditate not
On the mystery of Jiva within body;
Even for once they meditate not
On
maisHy.v
sOe~psAed
Fruits
21 Gar Guleng
2 uDGL. Heioner
Augean Abmsow
F5BoH Gor.
601
They
QoyewrOb
BILiwb
ILL (ph Awww vencisGb swYplalevenn
QLLIPD BQadea 2 caridlevens Siracdency
Gstrtwpb Qamaw Anca
omnmGw.
604
The Heavenly Stream will then surge
To the spaces infinite of Void Space;
Then
95
it;
with
one
;
in the mirror.
Dhyana is seeking God within. It is seeing Siva’s reflection
in the jiva mirror. All practice of yoga is vain without the
secking within.
They who can thus still the nadis,
Will sure reach the Goal
No fear of birth to be for them.
Doms
wiener curtGipo Gwe
asoouait® gib9 cumorGul mswmm
Sool HOS (up prsmact srblencu uss
usibsarts avog untésgon oanmGs.
Varied
Sound
Experiences
606
in Dhyana
Bell, sea, elephant. flute, cloud
Bee, dragon-fiy, conch, drum, and lute
The subtle sounds of these ten are heard
For them alone
Who have stilled their mind in God.
SL Oen® Gos
sA@nr@b gas
AL Geupid Toner
Heri gor sae
FLincig
Bro
Cugyé
aflemi@er
gone
CGurhsan
orn@nmh
waGs. 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.
be
86
TIRUMANTIRAM
WaTlew pena
PSH sUoTTES Mes
Dorr upib sf} Diur Hepsa@Gw.
612
Fear Quayb Qeowwout ru
ureh Quagb uibgw gripped
ems uscesb Cure AANGaGEsrT
eesurb Fer compas anteGs.
Those
Perfect Meditation
608
not in the rules
of vows,
The Yogi that has to meditate
learned,
realize
Coursing Kundalini through spinal coiumn,
And passing Mandalas Three with felicity equal
_He in fleshy body forever lives.
God,
They
They
Pasa
They
alone get qualities godly;
join the company of the immortals;
vanishes;
become immanent in all life
They
hear
sounds
subtlest,
Even
as fragrance
emanates
B75
ams
WYAGA
(yyy4alGa
sYardt OGQuUUZ
gseGuTEb B)GuUg
ars
prs
(pyaGe
(pyalGa
gril B@uug
peraewL soar Com.
from
AUVUGT
a flower.
End
End
End
End
609
is Sakti divine
is Yoga grand
is goal Finale
is Lord Seated
wmribuN
ANUUT
WTL
AUUUT
Worl wb
VS
AUUUT
emt oe worwwoh
GemestmosrG)
SUT
GSamTW
YuaarTa
Leads
613
the Three
Spheres
Across
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.
Qoansham
Osees
(pamshern
west wb
To Transcend
610
is Final Stage
Csale
GnnréGs.
DGLLOM
in the dark
chamber
goris
wrAo
gs1Gw.
Mandala
Are the Mandalas
He who ‘becomes
2orGar
eparieyid
BIOTLIGUG 1b uréé SGI
Qgoaaudenl) wrray) ahow
28968an aMaybd oom)
bg
gSs8an Csaars StMNAG fus
HPEACID HAG HTSb QOwAss
SH5O0arcien reer -s_pvGes orGw.
Involution Into Nada
Werle
Meditation
Yoga Leads to Nadanta
Nada’s
Nada’s
Nada’s
Nada’s
abated
to Immortality
Fruits of God-Realization
who
Having
Leads
is to be Exalted
of the
drooping
Three,
one with
them
Nadi
As Kundalini Fire glows in Adharas six,
The Primordial Anava Darkness flees,
And
pierces
the sushumna
Shall
know
weariness
In tameness
followed
Who
involute
in Tanmatras,
(PEGor
eprom
amyau
apwsGs
And
they in turn in Nada;
AsOser
ys
HASH
DYSDLOS
And
shal! reach
Feet
by Indriyas Five;
their substrate;
of the Lord
Immortality
usta sian usGv QGalidaa
Osrcire® sapM/Osr@ssrwh sréacomlb
eae? siuGanr Cgreoncr Bails!
The
sanWd
Way
Duyalcrene
The mystic bed-chamber
No
gs1Gor
to Ascension to Space
Meditation
darkness
611
lies through
is day-light eternal
invades;
There is a way
This body to fire-chamber consigned
The light of this knowledge
Is by meditation prolonged;
In the lunar region
Knows not end of Light ever.
Osram: 756
SerOta gus
heart
none;
565 avi
griflns snGSS
MUG
2wihlonew curctout GarGer.
That is Refuge of All.
Daucral
614
not be,
Gout
prorreaHs
sootuct CurhEG
Through
Dhyana
615
Yoga
Uprooting the gunas three
He who controls 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.
ELINSS
wISM55
BIDEG
anehs
grvealoyct CwGa
ADGalgnv 2 ctGar
SELASS
DEES
SGHSAMV
FLAS
SMMOGQaEAMs
Deep Meditation
Four __ finger-length
Navel-Centre
Is the petalled
oorvacr
SroMs
srGz.
on Centres Leads
above
Heart-Centre;
the
616
to God
tremulous
TANTRA
THREE
Two finger length still above is the Throat-Centre;
Those
who
can
meditate on
it in sea-like
Opurs Curwm ommulGwd Oums/
OsHiuner yout Daoud
s1Gz.
depth
Sure knew Him;
‘Him the Lord of Body Corporal.
‘
Grace
When the yogi shifts his centre of thought from the muladhara
to the anahata (heart centre), and from anahata to the
vishuddhi (throat centre), then he transcends the 36 tattvas,
and becomes united with God.
AWHarw ¢FO5cIs) WMT MEcrM
OeHorcr wieow Aass5q orrGo
Comes
From
97
617
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 good souls
That the Way of Dhyana knew.
9. eur)
SAMADHI
Fors)
FurH)
Furh)
wuworHuy
worn
world
FrS
wor
Samadhi
mror@svos gad
mn@cn
Os ASH
suhGornits sorGn
saouu@s
snGar.
is the Final Goal
Where there is no mind
There life none is;
They who, in rapture, sit in mind absorption’
Are Verily fixed in Yoga of absorption.
618
of Ashtanga
Yoga
Samadhi is end of yama and the rest
Samadhi is consummation of Siddhis eight
Who persevere in ‘the path from yama to the end
Will alone the end Samadhi attain.
Samadhi
is the final stage in the eight-limbed “yoga
commencing from yama through niyama, asana, pranayama,
pratyahara, dharana, and dhyana. When it is attained, the
miraculous powers (siddhis) come to the yogi of themselves.
MSY
GTSIpb
CGogGeled guGy.H
FED
ooror suoTHuh sigQw
Abs Vorgs sHaNer .3GoOUTGET
&5S5TF CGenGu5 CorncrMOs o1Gon.
Vision
of Light Resplendent
619
in Samadhi
the Light Resplendent
Will
then
visioned
of Endless
Through samadhi, manolaya is attained; all things are absorbed
in unitive consciousness.
Mer_eor mupb Mess Sraduymy
Ssebert unas 568 WeuuTEar
Asar® AachuIn Asrq_pwM wsHenr
Osror® Hag GmeQenis sao.
Mystic Vision
LpOowrey
BIQY
wslLw
ane
be!
Samadhi is to reach the Meru peak of sahasrara, where bindu
and nada flourish, and to unite in them. It is to vision the
light resplendent of endless jnana.
LSTLGTL cTHEGsTG curwyayid 9ugGoir@
LDGTLDCTLD sTHIE\Vena) cuTUYjalLD smIS\cvone
bebers gitGar DHPIDGI untseG
berets gicotGor wGernew wrGw.
620
in Samadhi
Bhat
@sAysir |
@)@uLaTancT
area Qasiuyns sorter
auTTsens somraillayb Q)caaGu.
In Samadhi
Jnana
621
They who sit in Samadhi of Pure Consciousness
Vision the Mystic Woods and the Biooming Pond;
They roam in the royal expanse of space
And there at the foot of Fertile Mountain Meru,
They bridled their Horse os Breath to a stop.
Goaw
SIMS
When in the Meru Peak of Sahasrara
Bindu and Nada flourish
In their union will Samadhi be;
And
absorption,
622
They Vision the Void
On top of Spinal Column in the Centre
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 space
No more the word Death, aye, not even in dream.
On the top of the central spinal column is a habitat. It has
three compartments (spheres of sun, moon and fire) and four
In Samadhi Mano-Laya
Where
there is mind
There
life’s
breath
is;
is Reached
absorption,
doors (the cavities where the three nadis, ida, pingala and
sushumaa, end and the fourth cavity of brahmarandra, or the
final entrance to sahasrara). In samadhi the yogi visions the
vast Space through the fourth door.
TIRUMANTIRAM
In Samadhi Gneness
wOnatwt
eats PHD SYS
sarui. PGW 56GSH FOauTS
Parad
aair@
Vision
gOwb
ussasGu.
Lord’s Dance
623
in Samadhi
And climbed the Mystic Tree High;
Their breath haited in Samadhi
They with him became One.
- With thought centred on Him
They well see Him there stand;
_ Partaking of the Grace of His all-pervading Feet
_ They shall immortal be.
pL Onrs gs Onin Gurpulr amyomaugs
— Sslc ap asphog CsGb uymaugssl
gricgas SLO Bwoers PDGUuTTESGS
Csriu sg
wrbuyps
Aloft
wo
ounGp.
Ambrosia
Bibsip
in Samadhi
Loit
625
in Samadhi
Moon
Centre,
The yogi visions the mystic moon
where time and space mingle.
beauty.
in the sahasrara
cenire,
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 tranquillity.
‘
The enwavering mind
_ ‘thot soars in Samadhi high.
a
. ‘« ‘The celestials churned the oceans with the dark mountain in .
ach of ambrosia. But they did not think of the ambrosia
» tlows within.
that
Leads to God
The Celestial Beings churned
a. with the mountain dark,
And partook of ambrosia;
‘but they climbed not
‘the heights of the Mystic Mountain
nd partook not of ambrosia that there flows,
.
627
sHumest wonsscroay) GuGecrm
Anus aeore AGYSS
GuUCsTAL
Ourpiec prot yortnS Gun@pns5DuUF wIésS SEGHSor FirHGu.
628
There is a way to vision the Lord,
, they Possess not
of Mystic
Opposite the forehead
Hangs the Crescent Moon,
Of myriad shape and peerless
2gaD yout Oerorges@ cunGornt
SOuoF UPNSE SOL G5
gern
Guf spss
TS5SI
Beyond the Muladhara
Of triple angle shaped
Where Time and Space mingle,
‘Yhe youi climbs the mystic mango tree within, and tastes of
the jruit that is Siva.
unnes
YFFH
Qancst_Gs.
Vision
\vithia the locked body
is trapped the life-breath;
Course it to the Land
Ther no desire knows;
:
They who fix their gaze on Goal True
Will reach the Mango Fruit
‘Tha: in the garden there hangs.
8 Suc7
Coos
sUSHADM FHP
SIWS Dos
Goawts YJanwals
Os5HNGar Harm
Csras8arGsramacdr Garo Garay
;
Samadhi Leads to Siva
aguas
wuss
624
wrGw.
gimsgy
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
_ Five the Mystic Regions,
Eight the Mountain Ranges,
_ Six the Adharas that hold them;
_
in God
Only the yogi in samadhi
SOV
YOGHHLS
FSF
AUMVUUL
GPouut
AJOoOUUL
YGEAOD
YGSPOH
YGEEIOH
wrggpo wrepe
Caruwb 23595
grasud onrsGs.
finds it. In
Tranquillity
thi, with breath halted, the yogi becomes one with God.
1 wieow green ghows
her ctGer
2
DapNsim Genanw
1 wié® WGSH QOSOUGUIUG
OHIOs wccWe cGy.
GOW
629
in Samadhi
Samadhi attained, Siva is attained;
Sakti too will be caught in its fold;
Distracting passions will be dispelled;
In equanimity perfect,
626
Like
unto
a balance
~
EEL
e
TANTRA.
Both
Will be the mind
All this, for those
who
in ‘Samadhi
sleep.
solder
BRAY
cerherm
grubaim
GHasojLd
Fas
wrn@wrd
Leads
te Worship
adoring
Pillar of Light.
him.
Brahma
Even
and
Vishnu
worship
him.
FUTAOsU anisGS SGU
Curses
FunBact Goacsttnb Qenmuyt. Garin
euipsn eho
gnerey canhp
swreuNed
at Ores
Samadhi
Ba
Dower Qughard arcor
cor gytb
AD My.useli sZeryg oinGo.
630
Samadhi
stand
He who attains samadhi, merging in Siva, becomes the peerless
in the tranquillity that is attained in samadhi all distracting
passions are dispelled. The mind attains perfect equanimity,
and the Grace of Sakti flows unhindered.
GerOs
99
THREE
ASHuywd
erusgsGw.
Transcends
Siddhis
631
To those who are in Samadhi
Many the Yogas that come of themselves
And
by Gods
the Siddhis
unsought;
But, Samadhi none is for those who walk with God
Samadhi none is for those who become one in God.
He stood as the Peerless Pillar of Light;
When Jiva in Samadhi merges in Him,
Brahma that creates
And Vishnu of the ocean-hue,
The yogi, who attains samadhi, does not seek the eight siddhis.
He transcends them. He walks with God. He becomes one
in God.
10. gecomaGuirsc
FRUITS
eight that come
OF
Gum
EIGHT-LIMBED
YOGA
Quwd
Gurgish Gsmtb YMeot wirery.
uTgIsS stoi gTUBS GaQeovourr
THES Solus
asim
DewA@
WTsSh Stig torevaler. GurGor.
Lord’s
They
who
Devotees
seck
Reach
Constantly think of Him
“You shall reach the World of Siva,
Received in full regalia
By the. sacred Rishi concourse.
632
Abode
The
of Gods
That
I grant”
Thus
That
blesses
mounts
the
the
And
dances
to His Consort’s
of Siva
DF CTD
anss sageQews anor
Carrs
DOSSwW TIUGs Dedact QaOerars
SOb5e7
Lord
Bull
is teaching
Qossaub
delight.
the abode
of the Gods
sh) et 20eh
LOM UsSFSSATY CSMUSSIO UTeTLysHLp
SOOGE STUCS FHS YUTG_EG
(Hn
Ashnes
is reaching the world
Lord
Of the maited locks bedecked with flowers
Will sure reach the Abede of Gods;
‘“‘What this.devotee of mine seeks,
The fruit of yama
Devaioka.
fruit of niyama
sruGs
Auge;
wpofent tHraag
Gergy wrGw.
§33
Devotees
Reach
Hold fast unto His Feet,
Adore them with love,
Sing His praise
Study His Sacred lore
World
of Siva
(pas
Sypgyb
adgant
Devotees
—
rect
Qwbu
23GCm.
654
Will Be Elevated
Infinite
is the Lord’s Grace
He ‘elevates His devotees 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.
The fruit of asana is the attainment
the king of devas.
of the status
EN grees usr wb
QebOuTH AusH OechtOnwigm sraggs
Gbus Sot Gprbhas OsSHtQaerarar
oi Indra,
“ peswaisir Qacir
& sve)
BGésqQy
QucréOerdev
wiGw.
They walk the path of Truth
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 there Him seek.
635
They
Devotee Welcomed by Celestials
“When devotee reaches the World of Siva
‘He shail be received by Celestial throngs,
_ “Hail! Here comes our Golden Lord”
_ Thus shall they welcome;
And he in rapturous pleasures
shall revel.
SH wrecwb
He who practises pranayama will be honoured by the celestials
in the world of Siva.
MASUY OTTSGD SioncorGuyp Lyovenciprd
AUTHFUD VTFEGL wSMNOsiigs NaHNOs
G5mISu OTTEGIE HDoarsqgnb saps ps
STHFUD OTTEGSE Sonoft. torGw.
638
W769 wren pw
Rete, envg Sashlerm Gsartsor
Bhar sorer g7e0Tlb QaiGenciron
TGH! Gsutacr adend oHiGasncrors
SIGH soaL_act Onwacrt cutGm.
The Devotee
Devotee’s
636
Way
Hailed
Of Brahma
Of Rudra
Of Devas
who creates worlds
who
who
brings dissolution
revel in bubbling
‘The end of Pratyahara is to reach the world of Siva, and
to be recognised by the Lord Himself.
Srosees
Baap bry pockayP wb hod
sur§)
ariw wrt ounBows srers__s
sriu arpa
gipisst uTaym
fw STICT wWTW SusgHoi_s
srus shure Getse sor8Gu.
637
Devotees
In sarwadhi, the yogi, transcending the liraitaticns of the caused
experiences, himself becomes
the Causal Tativas,
and
ultimately unites in the Uncaused Being.
the good path
turn away from Death’s path;
11. gjttuor
59)
‘THE EIGHT GREAT
oot Dovey ujnoe KTS
MsOsax Dasyps OsrepQsib Dgorenes
DasWayb
AmsOscrgy
gUtuwnr As
gm9$5 ano.
Perform Siddhis in Meekness
Being
Transcending Jiva’s caused limitations
And accepting the Causal Tattvas
Extinguishing the Causal sources themselves,
Thus do tapasvins unite in the Being Uncaused
That, in truth is Samadhi supreme.
nels
udayp atBeyd untayp wreGw.
sOger
Asey
639
In Samadhi Jiva Unites in Unhcaused
QuGm@sren
stot
of all life,
nectar.
In dhyana the yogi reaches all the worlds of Brahma, Vishnu,
And the noble Devas foregather and hail him
_ As well as if they met Siva Himself.
Beawwemt
seven
Rudra and Devas.
_ And Hara says: ‘‘He is Mine;’’
wrort
of Gods
He is the refuge
Of Vishnu who sleeps on the ocean
_ When he reaches the World of Siva
_ The Celestials,
_ Who in directions eight stand
_Ask, ‘Who is he?”
— Sandianf unonit agmords
is the Seeking
640
SIDDHIS
:
Adore the Lord with constancy in directions eight ;
Attain Eight Siddhis Great in directions eight
And in meekness perform in directions eight.
Siddhis are supernatural powers which the tantric sadhaka
gains through his yoga. They are usually said to be eight in
number, and are classified in two categories, ‘‘the lower and
merely psychic, and the higher the fruits of long periods of
AS
EE
E
e
e
e
TANTRA THREE
fruitful training.’’ (Christmas Humphreys in ‘A popular
Dictionary’’ p.i82). ‘‘The former are involved in Self; the
latter are only available to those in whom the Self is dead’
(ibid). They include clairvoyance, clair-audience, telepathy,
recalling one’s former lives and those of others. It is forbidden
fo use these powers for one’s personal benefit (ibid). In
Saivism, the eight siddhis bear the names, ‘‘anima, laghima,
mahima......etc.. An enumeration of these will be found in
verse 649-post and in verse 668-post.
ume
cumerait
Lets Liett 9419.
QUI cer5
ailem pry Gu gnGauoh acer Gro
anu Ogsurshome w3eLwoT #55)
QuAasger Dewal Dnvuns gsaGor.
Nothing
Impossible
641
Into mortal
coils of beings other.
This is another
one of Siddhi powers
me with Eight Great
my birth to be.
(Tantric)
through which
one can leave one’s own body and enter into that of another.
(See
this
done
to have
is said
Mular
Traditionally
{ntroduction). The great Sankaracarya is also said to have
adopted this, during the course of a debate with Vacaspati
Misra.
QoguD
WGww
cand7s Oseraytpi Gugid
act. wmbss Gures
SqGUeaq
srw
age
sroranh
2epuunges
Karma
Yoga
s1Gor
Practices
644
ASHSEGCS.-
stumgGut
Then
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 bias
Inferior are they to the Eight Siddhis Gre
Lord is the Prized Being of Celestials,
I sought His Feet in devotion
All my blemish vanished
And I visioned the Mystic Space
Nothing impossible for me now;
He blessed
And ended
i01
in the course of the practice of the eight-limbed yoga, eight
siddhis or miraculous powers appear. The siddhis are far
superior to what results from the numerous karmayoga
Siddhis
practices.
Grac
AGaipH GPoup
uaguicr
wer
Fema
eposir
Lb
OsMs smbuel Cae Gage
Ouhw AusH CGu™@nUraAe AFSHGw.
Sambhavi
and
Kechari?
Mular considers Karma Yoga, which is not 2 yoga in the usual
sense of the term, but which is preached as such in the
Bhagavad Gita, as inferior to Tantric (Kundalini Yoga).
UNTS HS
Mudras
642
wAssheo
25u
ior Siddhis
the eight siddhis and Siva’s abode.
of the Tantric
Religion’).
The
Saraibhavi
Mudra
is
related to Sambhevi diksha which is “a form of higher
initiation which is conducted by the mere touch er glance
or will of the guru. It is connected with the secret cult of
Kamesvari’’
(N.N.
Bhattacharya,
ibid.
p.467).
STUTH) LjSwW HoVHrey wirsnuulsd
Aur gov 3NQeurse morrBCu
gurl] UBwgser 2oreMWMUs FHWeITD
Ture ugsrub Gooey wirGw.
643
Power
of Transmigration
The Elements, Kalas, Time and Maya
Escape unentangled in them,
That
is but
Wisdom;
And embrace fast the Truth of the Lord
That Uncreated and Unending One;
Then can you transmigrate
T—16
GemPuGar
sence
Ore_@ui
cgrpTes@ uboos urdtsAQed
xorg BSHs oarGw.
645
od the Mcoon’s
**Khechari Mudra” is the name of Yogic posture in Tantra,
which bestows spiritual attainment and enables one to
overcome disease and death” (p.400 of N.N. Bhattacharya’s
“History
ware
Twelve Years for Eight Siddhis
yogas
attained
wgipt
uOyba
Q3sure
By the grace of Guru I realized,
That if the fire in the Mula is united in the Parakasa
Trouble will -ensue you,
So I took up the practice of Sambhayi and Kechan
And
morpru:
nadi
to the left (Idakaia}
e breath of Prana measures units twelve;
Of
eee exhale four;
ir ihe eight saved is within retained,
And that for welve years continuous
Then shall Siddhis Eight «ver abide.
Brom Geturg Resaey Gssosred
EOm amovavel farGnas
«a ieranid
SOA
carderrure SSHGU sZaeor
BGs somGelied sergpy. ofyp.
Subile
Aboundig
Sounds
in wealth
Signifying
of men
practised,
646
Siddhis
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
For twelve
Does
years
it take Siddhi
ain iB mestr
Smpr psot_ico
heard in Yoga
long
for fullness to attain.
ainyader Car Sweri
Guireonser TTT GA HSS
102
:
TIRUMANTIRAM
Syta 9OrlLuad Csraror soapQeng
Storer actuDh® prerug aruGw.
647
And
Siddhis in the Seventh, Eighth and Ninth Years
In the seventh year of his practice
The Yogi becomes fleet of foot like wind;
His footfali touches not the ground
He divines the thoughts of other beings;
Tn the eighth year he becomes eternal by young,
thus
toward
he transmigrates
HOIGDD UMsas
Ques
into
other
through which some of the Siddhis are attained, is explained.
SGU
YSRID
pgUg!
AUbS55!
Eris
caurcraps
sTeupL
Apes
OsuéOruw
bodies
2 GsHoer
worse
($55
ADsipgnp
SSS
Agsb
Quperbd okAed
ussHNX Hoss
648
Siddhis in the Tenth, Eleventh and Twelfth Years
In the tenth year the yogi can expand and contract
into space
P
Tn the eleventh he can assume the form he meditates
on;
In the twelfth all eight siddhis entire he masters;
He then gains the powers to roam the worlds
Seven above and seven bélow
And take one cosmic form spanning space all.
srGer
ogcyss
eadaidacr
Ogrtuhomnutd
MIGITS Saripih wats
Seauog
stera: gilbus smugyGet scicawups
BOTS ysstssioyis owrGe; totidsre.Gr.
The Eight Siddhis
Himself
Himself
Himself
Himself
Enumeraied
fhmself possessing prowess
of the Truthful
immanent
in all
—These
eight arc the Siddhis
Great.
STHGu serious sresey ucdgyir
anmhu sragg: waGori Geameadoaw
wumiCe capslsrh subgor sTipsgDs
agapsS
go#Qu
Arima
anGm.
Siddhi
650
to Multi
The Yogi assumes atom-size,
Into fives of several beings enters.
And then returns to his form original:
Either
way
is he least affected:
From that stage reached in Anima
He rises further
Into Nada chanting Aum,
Siddhi,
SAps
651
wrhCu
Gorent
On
the Way
Siva
Muktas
Hawpsst
Ogsm_4eHGprit
GanGo.
652
to Siva Mukti
are
Who
Who
Who
turned.their thoughts to Siva
became Siva-suffused,
attained Mukti
By
silence
that
leads
to
it;
They abandoned the senses
In search of Divine Purity
five
Their
the Dance
thoughts
centered
on
PSSQU
Domnosugs
amysyth
Sgr
2
PFSQU
NanrctuBed
goss
QGsar
Cosmic.
im)
YL Qib 2G
How
One
Haww
They
PSS
the atom, himself the cosmos
light, himself heavy
invisible air,
migrating into tiortal bodies other,
Himself
Gare
$49
wrGy.
Days are counted by astral Nazhigai sixty
And year by days three hundred and sixty;
Do meditate incessant through time thus reckoned,
And see the Light in- the Manipuraka.
aOgrerp
goGn.
Coiba oé
Light at the Manipura
A555
Sonwe
emus
HMHDMyor Porg yPSOSup
ciG*enrcag ucrOssneDod eorpTbh aa h5h
2O77e7g1 GoGaw SGyp yalsOearm
OunQgurd
bastens.
As in 647 and 648, here also the time taken, and the process
For ever berefi of graying hait and wrinkled muscles
In the ninth.
mortal.
Mukti
QGgssGS.
the Vayus
Stand
653
for Yogis
Nine the YVayus in body equal are,
Dananjaya, the tenth superior is,
When the nine in their channels accord
Life
and
Prana,
the vital force, takes the help of air and performs
ten
body
functions.
The vayus
weli
are
ten:
accord,
too.
2) apana;
3) samana,
4) udana;
5} vyana;
6) naga;
7) kurma;
9) devadatta; and 10) dhanamjaya.
I) prana;
8)krikara;
“The prana moves always in the heart; the apana in the
sphere of the anus; the samana in the navel region; the udana
in the throat; and the vyana pervades the whole body. These
are the five principal vayus. known as ‘pranadi.’ They belong
to the inner body. The ‘nagadi’ five vayus belong to the outer
body.
i now tell the seats of these five external vayus. The
naga vayu performs the function of belching: the kurma opens
the eVelids: the krikara causes sneezing; the devadatta does
yawning; the dhunamiaya pervades the whole gross body, and
does not teave it, even after death.
TANTRA
The
naga
vayu
gives
rise
to
conscipusness,
the
kurma
causes vision, the krikara, hunger and thirst, the devadatta
produces yawning, and by dhanamjaya, sound is produced.
This does not leave the body even for a minute.’’ Vide
Gheranda
Samhita,
v.,
all the functions,
incited thereto by their
own actions. Again, out of these ten, the first five are the
highest agents in my opinion. The seat of the prana is the
heart; of the apana, the anus; of the samana, the region
around the navel; of the udana, the throat; while the vyana
moves all over the body. The five remaining. vayus, the naga,
eric, perform the following functions in the body:’ eructation,
opening the eyes, hunger and thirst, gaping or yawning, and
lastly hiccuping. He who in this way knows the microcosm
of the body, being absolved from all sins, reaches the highest
state’’ — quoted in ‘“‘Hatha Yoga’’ by Theos Bernard, p.SOn.
Vayus
John
are
nerve
Woodroffe,
currents—‘‘Shakti
p.686.
and
QGsGE
SsureOeucr
QoIGd
Qos
Qorug)
DousH
QGEG
Hered AGEAH
QGSGH
2rag
PHA
Importance
Shakta’’
by Sir
"
These three verses which deal with Vayu
physical health are medicinal in nature.
(Body-Wind)
and
earprds
anAaw
Oy ss5Gs.
of Dhanamjaya
655
Diseases
Does
When Dhanamjaya
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 Danamjaya in disorder functions.
Nun
Vayu
656
for Eye
wCorag
curcmasar
Te
sores @ewowt
Walaa
Bryule QoF Gwen
SMiywereye =_raG@
Gsagor
gan
Feet
Horm
Hsu H
CernBaus
DGured
Mgweylb
GortsQGs
snGo.
The Three
Gods
657
Animate Three
Nadis
Through the Nadis that pulsate
In the ear, eye and heart
Anjmates the one spark of Light Divine
That is God;
The Gods, Rudra, Vishnu, and Brahma
Respective by there seated art.
are
2ootwGsar Mert sai
sry wyoorwGsr Gonmtw
ETG QHasued onrs(G)
a7_F) Wewuse aimGw.
658
Vision
in Centre
of Nine
Nadis
Within the fleshy body
That has gates nine,
There is a Centre,
Where the Nadis nine meet;
For them who can contain the Nadis nine
Not nine their vision, but several. several.
SHAW
AYMASEIP
arH&
@70a0
gamKip
wSau)
mMeréQeada
gurg
srw) 2n6naer Th
sAZSOr
Aasg GenorGarnnd sGay) CurrisGa.
TagGH spnew ApuOsr®
Gr ww
THgGd OunHact Gerong uous
AHAW ATSipH ma) (Uplwsrus
SAG MurBsct sorosic wHalGw.
sorchc
of Kurma
orrsarp
QyevcowGw.
When Danamjaya malfunctions
The eye gets diseases like cataract and glaucoma
But Kurma is necessary for the eye;
if Kurma permeates not the eye,
It receives light none.
Mukti
of the Siddhars.
Saree
mine suns
CenQ SBS gb
Importance
654
The Importance of two Vayus is mentioned. This is a part
of Ayur or Siddha Veda which was the specialty in the
Appear
Sssronichh
ssioNchh
eamug
eaug
PMUS
earug
src
Danamjaya pervades the other nine Vayus
Within the body it permeates
Nadis two hundred and twenty four
If Dhanamjaya functions not thus,
This body will swell and burst.
medicine
103
58-68.
Compare Siva Sdmkita, iii, 1-9: ‘‘From the different
modifications of the prana, it receives various names, all of
which cannot be stated here. Prana, apana, samana, udana,
vyana, naga, kurma, krikara, devadatta, and dhanamjaya.
These are the ten principal names, described by me in this
sastra; they perform
THREE
Practice
of Kundalini
659
Yoga
Kindle Kundalini Fire
That burns fuminous in Muladchara
not
Send
it up through
Sushumna
Fhe
spinal
Central,
Course
column
into
it Prana
breath
That runs through Nadis Sun and “Moon,
That is the way to reach
The seven mystic worlds in Cranium
To them
That are
we tell this
wise to learn.
SOOUUCL
anpsraxrd agua
gry.
UMVIUCL
uTEsSs IGTMMET tonerGumd
HMVMuUCL
FryaWsS sry) Oewisrncd
AMVs Gare sou
s Gsmi
s
055 5) cut Gun.
060
TIRUMANTIRAM
va! you seek woman
And
And
in lust
Lo! like a fawn are you caught’in net;
And you know how io make
as entral Nadi the Way Great,
YtThe
sced (Bindu) you kept for sale,
as the Cause of Vishnu, Brahma
the rest of the Gods Five
She expanded
pervasive.
Line 1—poorna sakti is Adi or Primal Sakti.
Line 2—She evolves as ichcha, jnana and kriya and fills the
seven adharas, including sahasrara.
eA May your own be’to consume.
Mss
gy
SIGAM THF
UGS GMSSH
é@ecir paGs
BD
@@Qurgsr
gyorents rst
SsysQec
naiGs
samout
srteptiysut
Gsacr
QarsOsep
ipssgior®
T4wWsr Aetm umsccngs
H_GGw.
661
There they imbibed the mystical nectar
Vanquishing besieging fves ail.
sTLor
GIMPHd
TLEE®
gerugy
Pero oom
wrong.
Reachig
Purna Sakti
=
reached
the victorious
_ Lin
a
2—
the nine virgins are
stated
- Sreshtai;
3) Reudri;
4) Kali:
a Pajavikami,
7) Palapramadani:
adharas where
transformed.
to be:
8) Sarva
1} Vamai;
5) Kalavikarni;
bhuta
damani;
i
rva
in Nada
wrtGpps gare. @orGor
MearQGsry soraile) g@nuGs.
cata chakra, Adi Sakti is seated. She is the perfection,
timate bestower of Siva yoga. The other saktis confer
only”partialbls.
in Poorna
Sakti
GOHD
QaGga®
yorissa
DLS)
a4. HAGW
bLBS
wh aA@ wereyu) gatGar_
asso
BIOHor maGar.
cumy
AGsAad
asaya
SLwOsTeTL
Lord Dances
sciohwt crapgrdglG enéBoart
sTays cmBu @earsem
; wis saga aMssGs.
663
in diva.
Circling again and again
Will in Jiva gently merge;
Within that Jiva: the Dancer dances
And I stand seeking Him there.
Through Nada Yoga ! Reached
Sakti as the Supreme Cause Expands
elf
666
prywler ocrGor grss ODgsreflujt
oir
Gsu yLaMserps
AGM aS
MESO ETCH
uray Ham Uumsaassé si y1.O
wt gGns weilMas arorGg.
667
on 55D stpepss popurs
is Poorna (Perfection)
665
Prana breath that comes
four are seated in anahatha;
anonmani is seated in visuddhi;
joah
evolves
664.
Senses controlled,
Thought in oneness centered.
If you sit in realization thus,
in svadhishtana;
and Kali in manipuraka;
i, Palavikarni, Palapramadani and
bhuta damani—these
Sakti
Q@nGs.
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.
they arg seated are as
: Vamai is seated in the muladhara;
ntai_
ri
DL SHaID
Merge
d 9) Manonmani.
i ‘The aga
any
662
top
_ And there were into Perfection
FTHSU AGS
uniUspH wsd
The Damsel thus blossomed the expanded;
But if’ She chooses to hide Herself within,
The elements five and ali.that expanded out of Her
Will evolves in the reverberant. primal sound, Nada.
sume
Men_oucrt
__Up on the stalk of the Mystic Lotus bud
i‘The Nine Virgins sweet as nectar
_Joined the Mother Kundalini
On
by one they climbed the’ floors
They
Lomicns
Qa. Qur® Daiserc ctosteyib (3) 7a007 (4)
bea_u@ surua; wriGu ADs
7s ) ptgitie smchur wrgter Csitgsomt
at el DO pet sormse? yQGumini
Jie
MenorpsQ)id
Poorna
_ Raise Nada and Vision Lord Through Nadi
‘They who raise Nada within the Nadi
In a flash behold the Being One;
atte.
GIGS
:
into Chambers Three times Seven;
ly Virgins became a hundred and five
1 coursed
to Sakti
the breath upward through Sushumna
And to the accompaniment of Nada’s sound(Aum)
1 sought;
And
lo! there the Damsel
was
TANTRA
And { had Her
And seized and bound the enemies shielding Her;
And thus T possessed the Jewelled Lamp of Undying
Flame.
Asywr®
FHSHx%
ABYMDY
ssyaor
Qaversg
ADYUS
Casati ugsru Goa
FoMmM|wagg sis
Oacr@me
Gi
The
omnes
Eight
aMlov
Oucgenrwuwed
Siddhis
Gyrenw
668
1) aniraa; -2) laghima; 3) mahima;
6) prakamyam;
7) isatvam;
and
Some authorities on the subject mention another siddhi known
as kamavasayitham in place of garima.Tirumular calls this
kamaru tattva. Although the subtitle, Garima, finds a place
in the Tamil text — strictly as a subtitle .— there is no
description of it. Actually the mantra under it relates to prapti.
The
subtitle. Garima,
therefore,
seems
to be a: later
extrapolation by some scholars. Garima can be.included. in
mahima.
alin AwASS Gur@r4
Gurss ary
Avi
@orsmGer Osvisch Rom _SZS@ib
GLUT BOBTG
MPUWSS aroviirsy
Nir
wWHueses atbug GuowGs.
105
2A
aly
goGert
uLLont
Ager
Kundalini
fire
is through
the
Gerson
Beyond
is True
Nadi
They are Siddhas
Who together with
the
Lead to Mukti
swill be.
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.
Siddhis
eight
Divine;
They reach Para Loka
And within them vision
Then
Goal
they
reach
Rising beyond
Him
the Dear
Lord
true,
the boundaries
eight.
0557 Cog) wHungy wongDs
SHSTWS GFPuH SFM
UMVAMIISEGS
S59aD shar HwGouraey sntourGip
AbS YS
soxfluot] wrGw.
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
To
Meru
them,
The world
at top
Kamiya
Loka
will
that is reached
of itself
by Anima
come;
and the rest
of
Siddhis
Eight.
mass
qeuagaGar
growin
673
Anima
If the yogi succeeds in preventing the nector
Flowing from the sphere of the moon from
Entering the Solar sphere and preserves for a year,
He Will attain ‘Anima Siddhi:
Lighter than flimsiest cotton wool will he be
AsZHs DeriicaDsGrQe_y Gurassitn
YSDE ontetene stTodevmTLb Youuag
AsHaanr aomAs9 grog HAMysoT
55H aG50ST5 Sra
at@Gw.
670
Siddhis
Siddhis
671
AAs
Aolnrss sremmb Qasys
SsoMiszai ug Pays sr@erriu s7H)
QD550 AGIEOW Nadw@*eurssx orrGs.
669
Central
Meo
ugar
Ont @Gw.
W4E5DLGQ
By ecight-limmbed yoga are Siddhis eight attained
When breath is in accord controlied;
Coursed up,
And the Sun’s mandala passed
Beyond that is the Moon’s
.
Whence fiows the ambrosia that may
OiPmugH
woGerse,
Bevond the Eight Siddhis in the Moon’s Nectar
When.
ior
Qer_w ganGor Qosav
aL@ asiy Assrafler
Attain
Enumerated~
To become tiny as the atom within atom (Anima)
To become big in unshakeable proportions (Mahima)
To become light as vapour in levitation (Laghima)
To enter into other bodies in transmigration (Prapti)
To be in all things, omni-pervasive (Prakamya)
To be lord of all creation in omnipotence (Isatvam)
To be everywhere in omnipresence (Vasitvam)
—These eight are the Siddhis Great.
These eight siddhis are:
4) prapti;
5) garima;
8) vasitvam
THREE
Invincible
too
will he be
wQuor
ARAM wuss Gru gerscir
Gur€@ain SS5 gL
THE
yao sre
arAan snows soranp Heraiyot
LIMAGHD msureryct wTVE omeGw.
674
Laghima
If the-yogi meditates on Thani Nayaki (Adi Sakti)
Till the Tattvas associated with Her subside
And continues his meditation for five years,
He attains the Siddhi that is Laghima;
106
The power
TIRUMANTIRAM
to penetrate
anywhere
at will.
Laghima— The traditional interpretations are: 1) ‘‘The power
of levitation;’’-2} ““The power to render the body light at
will.’ This achievement is the mastery over the element ‘air’,
the plane of ‘buddhi’ or spiritual discrimination. The soul,
by rising up into the air, obtains “‘birds-eye-view’’ of the
lower planes. —
“‘The Book Of Signs’’ by G.H. Mees, Vol/T.,
p-200
After attaining anima siddhi, the yogi should persevere for
five years to attain the laghima siddhi. This is the power to
render the body light at will. it is the power of levitation.
It is the mastery over element ‘air’ The yogi will glow with
divine light suffusing a radiance that is milk-white. In laghima
the yogi visions the Melliyal Sakti (Sakti of Tender Form)
brag aThu wruers soot Mes
sr@crai unAS spss
AGESOW
un@“eret wih us5OsHG Horns
GoQara wrAu QnudiQurGer srgo Gw.
675
When the yogi attains Laghima Siddhi,
He wili glow with divine light;
With that glow suffusing milk white radiance
He will vision the heavenly glow
That truth is.
uGior
DervDu
apGurg emBfu sSgiuw
asuQurg anreé 659
entOurg omg whore
OndcNw
~~,
Time
Transcended
onepror
sawed
Gurgrerig.or
g7@GGw.
676
Mahima
in Mahima
Having seen breath transformed
No
more
does
Time
move;
While
the Past
merged
Of
Future
He
the
Sap)
Samoan)
Samay)
saronp
into light
it stops;
into space
becomes
the
Lord.
was SOPSHOH GHromps
wrss SOPSHOWD OawsH
wTss SeapSS DutGOardvors
gore
onn&iblet mrGen.
678
Finite Attainments
Vision in Laghima
OuiOurger
RAHM sr@“oret wregy sosrr Ver
Guniictn sromscr Curagy D&onowmb
Gueflctm arab Qaluym Horner
srafcn sromacr soronp) wrgGGw.
677
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.
mms)
Aciner SS5IOU TUG sHesrsgjr
oor
STLOT USL Lil.wency Gwevevmm
Osnaa_oaa Gurgrat®@ mL QGsDYS
Mer 3 Gupoo Dons werg@Gw.
Prapti in a Year
After Visioning
He who thus stood in Mahima
Visions the Mother of Tattvas
And the Celestial Bhutas,
679
Sakti
(Tattva -Nayaki)
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.
If the yogi thus perseveres continuously for a year
Then he attains Prapti divine.
Mahima —- The traditi<..a] interpretations are: 1} ““The power
to expand one’s cuusciousness to the largest atom or form;”
2) “Power, might, glory."’ It is the power of ‘greatness,”’
referring to the element, ‘fire’, the mental plane. It is the
at the
mastery over thought, over the lower mind, over the ‘creative
urges of that mind. The attainment of this mastery truly
implies *‘greatness.”* Height is the dimension which symbolises
this plane. it also requires greatness to overcome the
adversaries on this plane, which in myths and fairy tales take
the form of giants. — Vide G.H. Mees op. cit.
A year after attaining laghima, the yogi attains mahima siddhi.
it is the power of becoming great. It is the mastery over
the element ‘fire’. It is the power to expand one’s
consciousness to the largest atom or form. The yogi conquers
time. It stops for him. The past merges into space. Of the
future he becomes the Lord. His breath is transformed into
light. From him emanaies jeana, and he visions Tattvanayaki
(Sakti of Taitvas).
Prapti —- The iraditional interpretations are: 1) “‘The power
to give indefinite extension to the subtle body or its
members;"’
2) “‘The power to obtain any desired objective
anywhere; 3) “‘The connection of a being with his organs
as their presiding deity known as attainment;’’ 4) ‘‘Arrival
goal,
deliverance,
discovery,
meaning..."" This particular achievement
tulership of the earth-sphere. — Vide
Mantra
679
—
good
fortune,
joyful
refers to mastery or
G.H. Mees, op.cit..
681
If the yogi retains this vision for a year, he attains the prapti
siddhi. It is the power to obtain all desired objects, and yet
not to desire anything in particular. In prapti, the siddha sces
the vast cosmos unfolding like a flower. While the past merges
into space, the future forever stops. There is no coming, no
going, no ageing, no death, and Parasakti is visioned in prapti.
SMonr
BAanm Acn@“era wag
Koster
unBem 14009 ugtiuienea: sect our
Gwhap sraubGQechym Hermsy
GurAcin arenas Guragy DoamuGu.
680
TANTRA THREE
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.
Guradgrar Noone aGgag srefldenw
sra@srer Nadbaw seopliug gireflcvenw
STws Woyanw gu075s HorQenral
ung
Boone wi sgiGQaret curtsGs.
681
Experiences
wuortssH
worGor
UPGSS
US
Usotwenes
GM55ccu
aINSSS
GuroretG
uTsrw
Gwucgy
Prakamya
682
&
(Nada)
Prakamya
attains
Bhutas
Isatva.
A, year after attaining prakamyam siddhi, ‘isatva siddhi is
attained. Isatva consists in the power to control and create.
It is the power of mind over maya. He becomes the moon’s
Tays, its cooling softness, acquire moon’s kalas, and himself
the moon becomes.
BGsAov
wrGw.
After
Mantras: 684-686
Quevemm
mi
a Year
Then he visions SadaSiva Sakti and Her hosts of
And
sole
a Year
682
BAam
ABAD
BAAD
germ
After Prapti
F597
FEAT
FDIS
¢5Roer
In
into alien
A year after attaining prapti siddhi, prakamyam is reached.
Prakamyam is the power to transmigrate into another body.
It is the mastery over the element water.
Here the”yogi is
suffused with the light of nada, and visions the Sadasiva Sakti
with her army of bhutas.
oresif)
witb
Aor MarsQeroh wre sHSovr
‘ape alorsQaral cporGer uwjentweurt
sror MNorsQaroh sorQQsrar cunts 6G
Goaw Moaré@araf TOal srblorGp.
Easy
Hem ¢5rHer prw&) Soretor
SCT OT LLSLI LIGHL WEN
sTOVeUITA!
Osrest_aa Gurorei@® ay WGSAYD
uerear_ucu Teer, S5gU wreGw.
684
A year rolls by after the Siddha attains Prakamya
And he perseveres in .his adoration
683
Salvation
FESSIAUD
Isatva
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
bodies.
Mantras
of others;’’ 3) ““The power to obtain more than one expects;””
4) ‘‘The power to enter into the body of another;’’ 5) ““The
power to maintain a youthful appearance for an unusual length
of time.’’ It is the mastery over the element water,’’ the
emotional or astral plane —- G.H. Mees, op.cit.
in Prapti
No going; No coming;
No death; No aging
No delay in secing Light of Breath
‘Nothing desired in particular,
Thus it is with Siddhas
Who attained this Siddhi.
ADS
107
At
that
sZeqrQcaral wrwaicr
stUuup wruIGw
FMSEOV MIZE
sooner onmGw.
685
Isatva Yogi Becomes
stage,
The Siddha becomes the rays of the moon
He becomes the moon’s kalas
Then merging in them he himself the moon
becomes.
gnGor
srGor
grGor
umL_sHr advoa ome
wai SSL. aawoa canulOs
suants smoag
wTUDE
srGor
WauGersy
sorenuwow
Powers
Isatva
He acquires the power
683
After Prakamya
Moon
ortGw.
686
Confers
to create
He .acquires the power. to ‘preserve
He
He
shall himself be Lord of destruction
and Isa non-separate become.
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 Siva above;
Them who thus seek
STOMOU FTES FOPSS Sonovulenicir
LIGTDWW STELI UTHSOW SSMS
UAIMDW STF WMSHYS Qoreswycit
Qncrenw
srHw Qow@unGger srgpiGw.
The
After One Year of Isatva Yogi Attains Power to
Perceive God in Vasitva
Light
Above
leads to, Liberation
effortless.
1) Prakamya — The traditional interpretations are: 1) ‘‘The
capacity to derive enjoyment from everything heard or seen;"’
2) “The power to exercise an irresistible will upon the minds
If within the cool kala of the moon
The Siddha contains the elements five
687
TIRUMANTIRAM -
108
In a year shall he attain
The power rare to perceive the True
Mantras
Attains
One.
687-689
A year after attaining isatva comes vasitva or the power to
perceive the True One. He can become immanent like God
in all that comes within his reach. He becomes radiant like
the sun. His body gleams golden. His sense organs die; he
visions
the Narkodi
Sakti
(Sakti
of Glorious
Vine).
Vasitva
Confers
of
desire;’’
and control,
non-attachment
to
SAMDW FTES SOPSS USaer
Qucganu s7nAw QuouwiGuraGer scosria.ig.ot
Qursieabu sre Ywersex Gurude.
Baewow grhu pHOary sex Gio.
689
In Vasitva the Yogi Visions Chit-Sakti
If he attains
the rare
vision
thus in Vasitva
of the True
Being,
Golden becomes his body
Dead his sense organs
And he visions the Sakti
That like a tender Vine appears.
ppQsry wu gruG seirgy_cr
A051. wrsb ANEDYS QuraT®
QurpOsry wihw yarcatiscr Cumwougym
6p9sTy. wrAw snaps canGw.
690
Kamarutatva
(Kamavasayitha)
After attaining Vasitva Siddhi
The Siddha perseveres 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
achievement
of
the
On the other hand, kamavasayitva is defined as attainment
whatever
I desire’
(Srimad
Bhagavata,
quoted in
Mantras
3) “*Self-restraint and power over
stands
‘“‘It is the
of Tantra,”’
edited
by
Arthur
Avalon)
—
Vide
Also referred to as ‘sarva kama siddhi’ — in Bhavanopanisad
of Bhaskararay2,
as quoted
in ‘Sri
Chakra’
by S.
Shankaranarayanan, p.82.
the elements.”’ Indeed, it is the power which controls maya,
and the achievement of that power, controls and restrains
the All contained in the ‘self, and the Self contained in the
All —°G.H. Mees, op. cit.
In-the days the Siddha
Radiant as the Sun,
3)
“Lights On Tantra’’ by M.P. Pandit, p.96. In this account
there is no reference to garima as a siddhi.
Immanence
resulting from
suppressing
fulfilment of the heart’s supreme desire, which is liberation
from. bondage and the salvation from suffering by the
annihilation of all desire.’’ It is God-realization. It is the power
which subdues the primordial kama or desire, the primal cause
of existence... It is nirvana — G.H. Mees, op.cit.
“Principles
Vasitva — The traditional interpretations are: 1) *“The power
objects: 2) **Self-control;’’
(Kamavasayitva).
— The- traditional interpretaions are: 1)
of any and every desire;’’ 2) **The power
of
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.
of command
Kamarutattva
Kamaru tattva
“Consummation
ars ssaub
QntiOurG oars Neooorsss CuQsosflor
BHQuTG anu saw aFlsgam
asuQurg m765 5055 2UITEOSOOrE
s990urG anGu scromww car@Gw.
688
Siddhi
690-692
A year after attaining vasitva, the siddha attains kamaru tattva
or kamavasayitva siddhi. This is the power to visit all the
worlds that hang from the golden stalk of the cosmic flower
He receives the power to pervade, like the flower’s fragrance;
in space. He is transformed into mayasakti, and he visions
the light of the Divine Mother. He visits the myriad worlds
and then sees the light of Supreme Siva.
STDG
SFSSSiU
wWNeTg
aseor
YOG S55 YAorw sFmUuIgILd
bing yoroear OnwshG wiresorrus
BIG yhoo! prus wrotGs.
691
What
Kamarutatva
Leads
to
Having attained Kamaru Siddhi
You will receive the power to pervade
As unto the flower’s fragrarfce in Space
all
Divine Fragrance yours shall be;
Transformed unto Maya Sakti,
You shall be the Lord of Light we
Brus
STWs
wor&u
wWIsS
svGenal
ZSOpS5H
Gute
Loicr
yucrmacr
Guws
wr8w
Gudgro
Visions
Having visioned
He
abides
adore.
sort or
AGSHOW
sosrt
srg
ot
Gio.
692
in Kamarutatva
the Divine
Light
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.
Gu@sre
wrAw
Quhusya
Gayton uyid
un@grefi
WTS)
UMSUILINS
SoTL act
snQgreh
wrss
socom
Orr
urhu
asr@ere
When
He who
(upipgiwmd
srgopjGw.
the Eight Siddhis
has mastered
693
are Attained
the Siddhis
eight high.
TANTRA
Will be the Lord of globe entire,
Gleaming shall be his garland of victory
And His Prana shall turn to peerless light.
sahasrara, the thousand-petalled lotus, is reached. On it are
inscribed all the Fifty-One Letters. The Fifty-One Letters in
time
When the yogi attains the eight siddhis, he will verily be the
lord of the world. He will be its beacon-light. He will sport
the gleaming garland of victory. His Prana shall turn into
peerless light.
srGor OuGgh FREGb weHsQeraadH
STVS! HED.
GWG) sorspyrit
STV
QHD
DorGuss
Srog
CGusiyd
Osrerr Qo
Way
Prana
mingles
Is through Sakti of
Prana pervades the
And then the three
And Sakti pervades
epcropysy
curGo.
694
the Tender Vine
five hundred then
nadis
Prana entire.
ADH
BOS
WTgGb HOTS
Somoulgyot
OmrerEcacr
BUT (bE
Bos!
cuTuls
wngG
AOS
arts
cuerttiu
Flows
When
Prana
the ten.
and
Pervades
Body
shows
Prana breath draws the nectar within the sahasrara.
it pervades the nadis, the nectar flows.
Qoromiuyohcr
GoGo
sgrGlou
Ajna
Where
the
When
sru&
Sadasiva
Nayaki
is, Prana
Ascends to Sahasrara of Thousand Petalled Lotus
Above
the twin-petalled
Is the Seat
of Sadasiva
Center
Sakti;
the eyebrows is the twin-petalled
centre. There Sadasiva Sakti is seated. When the twin breaths,
T-17
and pingala,
ascend
beyond
QorGon.
are
Her
Ten
Her
weapons
of Sadasiva
awe-inspiring
the
twin
&
Nayaki
faces;
mantra’
petalied-Centre
Letters
697
697
deadly;
Without the five-lettered
No ascension is,
in time
the
to
One
the
thousand
Letter
become
698
Sadasiva Nayaki, who is seated in the ajna centre as five
awe-inspring faces and holds ten deadly weapons. Without
the aid of the. Five-Lettered mantra. there is no ascension
from the two-petalled ajna centre to the thousand-petalled
The
Five Letters
in time become
the one
the ajna chakra,
then
is the
sahasrard
letter,
ssgicu
the
reached.
earns)
snfu
eang)
earns
QMS
arvGQanest Grams GeracdDiy.d
QeucrAGQsrcar suob x lob
STV
ATADSHCHD cporGor.
698
Bmw)
Tattva Nayaki
She is the One Being;
She is the Tattva Nayaki
When breath asgends united through Spinai Cavity
Then will that one breadth reach the thousand
petailed
Sahasrara;
Think
A thousand
year
of Her,
shalt thou live.
Sakta-Tantra -is closely linked with Nada or varna concepts,
varna referring to letters of. the alphabets. (Varna-mala is a
garland of letters, said to be worn by Sakti). Sir John Woodroff
has explained this concept in his Varna-mala’’ In this
philosophy, the concept of pancakshara or five’ letters
(principal) plays an important, part. This ‘five-letter mantra’
is not the same as ‘‘Om Namasivaya’’ which is the 5-lettered
mantra of pure Saivism
These
And on it are the Letters Fifty and One
That in time became the Letters Five.
idakala
eurulgw
Mantras
As breath in double ascends further
There is the Sahasrara of thousand petalled lotus;
The ajna chakra between
oars
ADSHSHW
Five
Ya).
srw)
wong
wor
How to Reach
Qoamig and@erar Ae(pacns Oeradodd
Qo gs a,97b wbuCsr Onciorwg
Booms
stab aOssgib aeGe.
696
From
Si Va
STV
cavity;
695
Pingala
Ma
AGFIS
sahasrara.
Sahasrara;
Idakala
(Na
Aum. In the sahasrara is the QneBeing, Tattva Nayaki. When
the twin breaths pass beyond the. twin-petalled ajna centre
it begins to flow in a single 3tream through the Sushumna
in number .
The adharas are the Way to the thousand petalled
breaths
Letters.
AGFZ
Mantras
Inside the head ambrosia flows like a river
In nadi channels a thousand three hundfed and five
The twin
Way.
Five
HAG aor
MHF
Guys
petalled;
The Five
(Aum).
wGoauryp
SoorGr.
the
AGILM
AGFA
From
in Jiva
Prana pervades in five hundred-and-odd nadis; then the ten;
then the three. When fhese eight siddhis are attained, Sakti
pervades the prana and that prana mingles in jiva.
Nectar
become
Description
Sakti Pervades Prana After Siddhis are Attained
The
109
THREE™
698
& 699
also deal with
‘*Sakti-Tantra’’.
WarGarap IM9s5enn FIWA Sorgyiot
Yagp any (~uams Dserdo2y.cir
Yagpnb gbhug Ogsreipiar sqerwri
Yagi sry wyams wri.
699
110
:
TIRUMANTIRAM
Prana Merges
in Kalai
Samadhi When Prana Reaches the Ninth Centre
Coursed
upwards-through
Sushumna
When
Reaches
the Kalai
in Sahasrara;
Then will nectar be,
;
Then Prana reaches the Seventh Centre of the Sun
Nayaki
And there it merges with the letters Fifty and One
In the Ninth
The prana that reaches sahasrara meets the kalainayaki, and
merges with the Fifty-One Letters; then with the Five Letters.
AwaGgbs
in that sakti remains
4ssol
pruG)
exalted.
seraot
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, totally absorbed.
uu
séos5
SH
QGPD amy Qwage OppHuied
Qosiby wiusy wagrier a@emis
. 701
QoPS any Qwagd aapsGs.
Prana Merges
in the Five-Letters
When the precious prana reached Siva
it pervaded the nadis two hundred and thirty nine
And in the Letters Five
Where Prana finally merges. :
Tascam GenQyor sruG sound
awAsipn cury Orwg Oeradar
THD Hous Osresur orgs eres
THpsgiot Hus) QossHa cunrGn.
How Prana Pervaded
Kundalini
702
the Nadis
fire is,
Pervaded the seveu hundred
Nadis within.
and twenty nine
In ali, by the time the prana travels from the four-petalled
muladhara to the thousand-petalied sahasrara, it will have
pervaded 729 nadis within.
This verse introduces the concept of the general topic knqwn
as “Varna Mala’’ by describing how ‘*Prana’’ (the vital
principle), merges in the Letters Five (to be described in
subsequent
verses)
Apg s1A0sre3 yosb Deans OOw oye srdOsrer yoy @oéOr
ecig 610961687 yLams
Outs stor
ga%ug
wipwb
g5sg)
amyGa.
>
Mantras
703
703
Centre
&
adharas
six
Prana
attains
Samadhi.
704
Beyond the sahasrara when the prana breath reaches the peaks
of the
sun
and
after crossing
moon,
the
yogi
attains
samadhi.
the 6th adhara,
then
passing
the 7th
is the Sun centre), and then the 8th (the Moon
attains
(which
centre) finally
Samadhi.
SHRI E&Muct shure sreyalh
-FERIC FTDQG SOWUUDH Sorcmocous
FHRU GosorG srouney Fa pas
HHDF FuorH yorQunet Gur&Gu.
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
Nadis three
Is in Light merged;
He, attains Samadhi,
That had its beginning at the Navel Centre.
ACTF
WISV MGHCHFCT Hoe
AMTHEHO asvauwur ejror WNGSS0
FOIA SHDD arwt ASDsgn7y CGsito
ResmHsh HNGorgevarn Caisse HSC.
Conduct
The Prana that reaches Sakti
Emanating from the four petalled Muladhara
Where
through
This is a unique contribution of Mular who teaches that Prana
QiaGg suny sorliug, Derdedigd
BWaGgn 2@5bD) MuUuUGSsST OurosuUg
brag
smy coir
of GbSGS5.
700
QodS
courses
And further onward the Eighth Centre the Moon;
And then with the Letters Five
That the final end of Prana is.
Prana that merges
Prana
of Aspirant For Yoga
705.
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.
WIsM6s FooTaNiov aismug HMw
Qoomes Getty QosGsrts sfhssa
AWerc Ham curgsereap Couppr
s7aini Gacra somsais GarGor.
Prowess
He
He
of Those
vanquishes death
enters into other
He confers
paradise
He
form
assumes
Who
Attain
706
Samadhi
and age,
bodies at will,
to the dead
divine
of Gods
He becomes learned in the twenty-one branches of
Sivagamic lore
TANTRA
* He
who
has
mastered
the
Science
of Prana.
He who attains samadhi vanquishes age and death, acquires
the power to transmigrate at will, to confer paradise to the
dead; to assume the divine form of God, and is a master
of the twenty-one branches of Sivagamic lore.
QSL
QVSGL
2VMH
UVDUGS
urgmeacr Garey BL BgILb Liweflcvencw
STFOD Qprxro1rcouds srest (Q)osfluscurr
BTISer
AGS
BaTH)
ounGo.
707
Seek Lord Within
Vain is it seeking Lord
Wearing away sole of their feet
In pilgrimage to corners four.
Of the seagirt world;
Gnly those who seek Him in love
Shall know the City of Lord.
epee
(pseGagst
GenSwu
usages)
STOOL] LUTETS ONbHS
uneoss5 #55) usnguger
SomGrgswd
utgGw.
in Successive
Adharas
intense
Feet
of the
and
Niradharas
apparently
means
the
kundalini
through
these
and Parasiva,
vishuddhi,
beyond
the
six
centres
and
These
categories
are the presiding deities of
the eighth. ninth, tenth and eleventh sthanas. They are not
centres as are met with in the lower adhara yoga.
WDAwiIplL ErudmiL AFL or Mays
HAs
udugout Osreveur oreuracir
Mug
DewAGdm Ouowwy wrraeu
uXpus a7 @wb ugwuerpler maGer.
Ultimate.
niradhara
in
. Yet still beyond is the twelfth sthana where Paraipara is
in the Space. That is the ‘ultima thule.’ It is known as
dvadasanta Space’ (the twelfth end). Ascension from sahasrara
to dvadasanta Space belongs to ‘niradhara yoga.’ This gives
the eternal bliss that defies thought and speech:
the Adhara
Lord Himself
Yoga
Adhara yoga consists in worshipping the appropriate God at
each of the centres, and ascending them one after another.
In the sahasrara region eventually to be reached are Sakti
and Siva with the 16 kalas in the mystic moon. Ascending
still beyond is jnana, the light divine. Yet beyond this is
unalloyed bliss, defying speech and thought, and which is
through
Mahesvara;
Beyond are the categories para bindu, para nada, Parasakti,
Worshipping the appropriate God at Centres
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.
reached
anahata,
Each of the adharas or centers within has a presiding deity:
In muladhara is Brahma seated;
In svadhishtana is Vishnu;
In manipuraka is Rudra; ~
is Mahesvara;
—a anahata
In visuddhi is Sadasiva;
In ajna is Bindu (apara);
DnARwWN-
708
order
Bliss Beyond
in
Parasakti and Parasiva, and finally there is the Space. Thus,
in effect, the centres are eleven in number. Only the first
six are known as adharas or centres, and piercing them by
kundalini yoga and reaching the seventh is known as adhara
yoga. When the prana ascends further beyond to the next
four centres above the seventh — they are known as ‘sthanas’.
When prana reaches the Paraparam in the Space this is known
as ‘dvadasanta’ or the ‘twelfth end.” Prana’s ascension beyond
sahasrara to the dvadaSanta space; known as niradhara yoga.
Coursing
asr7 Gurss 5HCSZ OanOeQeern
bsrot smueng Coad vusQern@
Guogr8) WOser sav@ean bOgsrai
esr a855b snobs GureGw.
709
Unalloyed
Rudra;
reaching the apara nada sakti and Siva in sahasrara is adhara
yoga.
Brahma, Vishnu and Rudra
Maheswara, Sadasiva,
Bindu, Nada, Sakti,
Para Bindu and Para Nada
In that ascending
They ali seek
manipura,
Sadasiva; in ajna, the apara bindu; in sahasrara, the paranada,
Sakti and Siva. Still beyond are the parabindu, the paranada,
By ‘Niradhara’’, Mular
“‘adharas”’ of the body.
(parahhas
wm
Gods
eibipser
wrest
111
THREE
They who
Yogis
practise yoga
Through Nadis breath in one
Flowing Moon and Sun
Become Beings Celestial;
To them who perform it unceasing
The Lord of Himself reveals.
Mantras
710
To
yogis,
the
pervasive,
&
true
711
the Lord
immanent
and
reveals
Himself.
They
become
deathless.
OurLO_ps @sHu QurAGups sarvye@
5LLD antsége Bueller g1Gar. SLLUD ants STEOSUGE sSirerrast
weLalp smoeng worGor wom
ehOeugy.
711
Immortality
for Yogis Who Have
Ultima Thule
yoga.
Each of the successive adharas (chakras) has its presiding
deity — in muladhara, Brahma, in svadhishtana, Vishnu; in
Appears Before
710
They
who
control
Will
pervade
breath
all unseen;
Reached
the
EE
112
TIRUMANTIRAM
They who pierce the Mystic Lotus
Sending breath up through spinal column
And taste of its fragrant
Will never know death.
12. 5a)
HALA
STsQ
arse
S759
amg)
apes
anp@suig
apOeig
Steady
Lord
That
showed
The
of the Fore-head-eye
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:
STESR
STESQY
STESQY
SIGSQI
OIGHA
WIGH
WTGA
DIGH
Slemmse BIeTHSWyA
sowuS) cancmmuym
SVHFHEM cumuaym
SHSHO BovrGo.
713
Anchor
Thoughts
Firm
Control your four inner organs
Control the sixteen kalas,
Control the Prana within
Then your thoughts will be
Firmly rooted in the Lord.
“Ultimate
Thule’
CprIsG
Know
it is important
limit or point possible
714
Kalas
percQuread)
sramact
Sadhaka’s
oy
aDuTi
State
716
in Samadhi
Through the single channel Sushumna
To the space in cranium
There he stands, all conflicts resolved,
He truly is the Sadhaka.
Thus
Perform
Yoga
Penance
and
toward
that
excellent
state
Reach
Lord
Practise yogic penance;
If you succeed in coursing breath
commingled
with Kalas
True;
in yoga practice that the prana is kept up,
only by anchoring the thought on the Lord. By steadying of
the prana, the vision of the Lord who wears the moon that
has 16 kalas is obtained.
Quis
Kala is a Sakti Tantric term; the nature and evolution of Kalas
is explained by Sir John Woodroffe in his **Varna-mala™
(pp.185 at seq.):
FFE OWIVMHAS SHODOW
CHréhGu
WISol wires aupur® OswS@wd
Gurs6 oral ysgol undiéFlosmed
Gags wre Noobs Hr4GCw.
717
in a steady rhythm, unwavering as a still stone. This comes
tyr
hordes, ~
Thus they direct the breath
unto a still stone;
the Way
of Bhuta
cury
to Steady
They who know
How the Lord stood
Appears
They know not the time that passes in Samadhi
They look forward to the Big Time ahead,
Straight through Sushumna
The Prana stood unwavering
As a steady flame
And
Sankara
QuGgEsAanm sre QuGmocaw GHraf)
eGSsHoarm cuny DeurAiQun Anas
SGOSO0srcaD HNoaANOEs sree oarGw.
on Lord
AaxQGum Dens Bupwb gSRIe
save pam sorticou spuled
Javan angw apypudg onmGw.
Way
Breath,
Sankara of matted locks
Appears before you
Mounted on the Sacred Bull.
of cognition,
is “‘the farthest
Heaps
Lord
| QGs@caim
geographically’’.
Aar™un
Prana
When life breath is upward coursed
Through the single channel Sushumna,
Yoga Leads to Divine Nectar
The
lena)
UNWAVERING
saren sd ores
sorenim CEréhuy.H
stios apsou
arsaQy tonGw.
712
aup@euig)
nectar
PearIOud
Wyss
Dorencsr
Neri)
anwss
lotus
@vp5g snGor Hortuwen epergy
5Lb59) gnCoroor Bruyor Garé&u
uULTé6SsH snGor UmIGu WTSS
OsrL_rgsgy snGoagé CenBycr HorGn.
The breath
715
in cranium,
You shall gain the Lord
That remains hidden in Vedas.
Stages
cupPuyEe
em Qurcr®? Parnas suag BrZer
Sa.Qurc)
Gad)Gu &oDNGs sxGor.
Into the
As Prana
of Prana’s
Ascending
has stages three
it courses
upward
Course
718
TANTRA THREE
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
srGor
aphsHS
SSGIN
there..
The
Yoga Turns
Kundalini
the
the Body inte Temple
Siva
of
Sakti that thus arose
mystic
scree
pruf
arser
biser
ambrosia
Drinking deep of it
This body became Siva’s
gels
gonchh
srevtcurp
Auger
WIGA GGawu apul@
wis wOsgis@aner ofGr.
Treasure
Made her way aloft through the fleshy coil
And yet within me remained;
And She who created the worlds of Devas.
Churned
Gsrgacr
Brsab
GHTWH
suiGor anpGeuiGs 26rGor UGQSAGW
anGernt 2 a8ern aibow wAsHrs
GsgGer UGHEF Famou wtGGw.
719
Kundalini
113
As
through
You
shall
Guru’s
breath
vision
you
Guidance
pierce
721
for Yoga
the adharas
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. rong anv@anas Giwss yTaNcouwes
Gurr sly Quigesrcr acdedGre
ton wWoupb Hew)
gssneaGw
:
Gugrg) snub Oones5S) scaccor Gu.
within;
iemple.
immortality
Through
Samadhi
722°
Yoga
Kundalini yoga turns the body into a temple of Siva. The
guru’s guidance is essential for knowing how to course the
The breath that arose twelve matras long,
If you control and absorb within,
Well may you live thousands upon thousands
prana
guide
The
body
perishes
True
this
is,
Upon
Lord
Mantras
719-721
through the successive
this upward journey.
Heap
AHypuyb
ugGu Osis
ugeow 3MAow
apuybd
uncou
DapHeam
Know
adharas.
the Mystery
guru
alone
can
sumy
srg
9A559c
curujaus
The
559
Gersqy
wrGw.
of Prana
Merging in Nada
13. snwAgH
WAY
2eburt
Hyped
Driwour
PLO
2Lbeu
Oowerejroes Gegay want
aonsgewd 2unww 2iNGCS
sorigGs5or 2 uWioents CsGar.
If the body
perishes,
Prana
departs
Body
I declare.
Cseays
Ger)
sorefh DMuypsreir
agsgioaus
g1Gor.
of Yogi When
Prana
When Prana and Sakti their departure
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.
723
Ascends
take
2 rind
TO KAYASIDDHi
sYPour
of Preserving
CGsAys
Experiences
In Kundalini yoga, the body becomes the *““Temple of Siva,”
that is Siva comes to dwell there. Mular’s message that
Kundalini Yoga turns the Body into Temple of Siva is a very
vital one and has had very fruitful*outcome in Temple art,
whose
basic
design
resembles
the
pathway
to the
“*garbhagrha’’, which corresponds to the position of the heart
of the human body.
Importance
Nandi
not;
gapb gailulerscm gms
epernwbd Braid QreOs
orég)
The breath that glows within
None knows how it merges
When you know how it mérges
Then can you reach the region
Where Nandi holds His sway.
sgn
years on land and sea
gare
Brauer
720
of
Nor will the Light of Truth
be reached;
I learned the way of preserving my body
724
And
so
Mantras
doing,
724
&
my
Prana
too.
725
Time was when I despised the body. Then I realised that
the body is God's temple. If the body perishes, so does prana.
ll4
TIRUMANTIR.AM
So I began to preserve my body with infinite. care,
and I
-
saw God within.
This is one of the most important contributions of Mular: to
Tamil life and culture, brought from the north. The body,
~ according to Kaya Siddhi (Kaya - body) provides the best,
and probably the only medium for attaining “*moksa’’, and,
therefore, it has to be kept always in perfect trim through
yoga.
\
2aLbomer Yarord QwpsGscr NGsGser
GL or
aruvays GorGar yQQuTgGe soir
erwyGar 235ner GarnWloGsrast Lier sterp)
er_blacs
725
GnGer.
unehGs
Csrbyfer
Why
I Preserve Body
Bremen (pte.
sre) uNIGSH Ot
Yoga
The
body
temple
with
&
ever.
729
HAHuUgIdb
Bow
AMuglbd
wpiuged
smpbd Or_wags
mow +rHA
Anus
Ws
AHaurtsG
RIM
AYyppS
sMipgr.a
ager
wrGw.
726
of Internal
Organs
of Body
Purification
728
not
BIDIiD
2utud
sypPluy
swwgagu
perishes
the body.
OarOsGb
wagasé
#5HS
How
wanw
susiwbdag
yEeGaGz.
729
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
If the breath is used to flush the Ida and Pingala
By Pranayama, the heart gets purified
And the body becomes impervious
Even to fire.
:
You
shail
live long
The body must be kept pure. This is achieved by churning
the intestines through the practice known as ‘suddhi.” Then
the bowels become clean. Control the breath in the heart's
region and make it pervade the entire nadi system.
A huneéred
ag¢rahb Gursigt mewp) weHuded
agrees ars vpwgS wureng9H
Ge Gey sroowlh OFiGyH DSsmid
pjene OsneiGornh poooGeng preGw.
DSBS5 msg Augyd QuchiuGe
Effect cf Practising
Yoga at Dawn,
Dusk
727
Noon
attains,
At noon
is treacherous;
the wind
that
and
At dawn practised, the bile leaves;
Thus all poison from body is expelled
And you shall know no greying, nor wrinkling.
and
sixty six years.
esSunt Garu) Stwaiwes
wos9ur wsHhGo ansQum
F5Qu6G
As body wax-like suppleness
Practising yoga at dusk
The phlegm leaves;
leaves
Body
Kaya means the body, and Kaya-Siddhi is the Tantric way
of obtaining spiritual powers through disciplines connected
aypiDS
Syp5
GDar@saGu
to Imperishabie
The yogi who controls inhalation and exhalation in prescribed
measure shall live beyond a hundred years.
BIOS
Sob
eyoss
Ledds
sr_ig.uNt@
728
Three the coils of serpent Kundalini
Ten the Vayus that agitate the body;
Twelve finger-length the Prana breath;
When the two bags of aspiration
Are tight controlled,
And you sit in meditation unwavering
Mantras
Time was when I despised the body;
But then I saw the God within
And the body, I realised, is the Lord’s
And so 1 began preserving it
With care infinite.
wUigesen_um
UL wiGs.
srPsairos
Gat_sors
DenctGongs
F5r55D
g,cnesr Gu.
Divine Music
in Yoga
Practice
730
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
Centre
And Lord Siva will Himself reveal
Dancing to rhythmic music;
This we declare true
In the name of Sadasiva.
In the
body-temple,
the
sakti
is seated.
Forehead
If breathing
is
Wicciise yoga at dusk; phlegm disappears. Practise yoga at
mooi, the treacherous wind within leaves. Practise at dawn,
tute is expelled. Thus the body, purified from the poison of
the three “humours,” knows no greying or wrinkiing.
practiced from right to left and vice versa in alternation, the
yogi will hear mystic sounds. In the forehead centre (ajna),
Siva will reveal Himself dancing to rhythmic music.
pee waged
unbidger OM Gar
Gato DQugOrd usrahgeis trig
ApsDob Ass Gow wens
(youGun
Gaflecrs
Garg
sanz
TANTRA
woMuugs
woFHo7
wpuGunm
CurAs
woresu
In Yoga
Hrs
spO5H
Practice
wrGw.
731
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 silently chants it while breathing
Sure attains the Holy Way.
From bindu emanates the sound ‘ha’; from nada, the sound
‘sa’. Repeated continuously they become the mantra ‘soham.’
The yogi chants it silently.
25DF
Fifu)
sot Gort
AGDS
MDsapuddse
AMows
Hy SH Butea
yc
Vonestcncré -
Ors Doarw
YD
Ys
AGDS
ODsupuusF
Hoscsoy
Course
Prana
drd Apana
carGw.
732
Through
Meditation
Then rouse the apana breath by meditation;
That way you Siva become.
732
&
‘Ham’
FGHAD
erty
733
and ‘Sa’, which
are also sometimes
or “*‘Soham’’.
This
reversed
is also part
FGHanh
Donec
TIADNVEH
hlenovQupb
SGHAY
2UTULD
Liveyor
sel
apss5
suey
wrGw.
Continence
Leads
735
to God-hood
If the seminal seed thickens by sexual abstention
It shall
never
be
destroyed;
If the bodyis lightened by austere
Long shall the life be;
If food is eaten sparingly
Many the good that flow;
You may verily become
of Dark-Hued
Abstain from sexual union. Abstention thickens thé seminal
seed. It will never be dried up. Lighten your body by ausiere
discipline. Long shall you live. If food is eaten sparingly, many
are the good things that flow.
29m
Wpsser
suena
ACL FHT 2H
HPDSSOS
CHG
AEG worsGipod wrgsgonr
ASGEH srwep w7Gw.
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.
WesGSH SoICD
QMNnissDot FGrp
AOT
QL iwdGert.
apr
2uGseH
733
attains
Two
Centre Thy Thoughts on Muladhara
finger length above the anus
Fpoyb
QGga1nons
Apsbh
spo@ancar
Qrsssaicr
Dqguy
Ayyas
Dspn@gGs Hppgy wiGw.
faecal
ILersrcsrgyib
Oararig
matter
leaves
Mantras
Gun.
not
And below the male organ
Is the Linga in Muladhara
Meditate on that Centre,
There resides the Lord of the
This
my
upadesa,
Do
take
it and
Youth
kayasiddhi
transplanted
will
in a million,
Through
They who effect the mystic union
flourish
like
million
fields.
a
seed
ADsrranviper
FA)
smRust
srargqeNor
734
Yoga
of
paddy
rect
amGCs
737
Life in Yogic Vision
The Lord, of yore, spurned the mighty God of Death
Who ever harasses life;
The Lord rides the Chariot
the Lord.
bo Amsco Grfenp wirG@erir®6
PGUUTTEE
FEO
sracib YO
Grob 91Sw poaIBeng wrsAOwd
LiTas) Wwrat UITBEH gonoer Gu.
Eternal
& 739
Imperishable
six adharas;
rare revealed;
vision
736,738
Kundalini yoga, practised regularly, confers comeliness and
youthfulness. The yogi will frisk like a tender fawn. He who
HWAGoresr
sre
discipline
throat.
Knr
Where
SGaAITH
GMsSOaresr
Hox
of the
¥355Gar
26m
csriF
sere
to read Sa
Ham,
Nada _ philosophy.
wTpr
AMG
Oeri ssn
‘Rouse the prana that resides in the navel centre by chanting
Siva mantra in silence. Course it upwards to sahasrara.
Similarly do with apana. Centre the thought on muladhara.
There resides the Lord Supreme of all the six adharas.
The inhalation and exhalation of breath is referred to as
Hamsa (Otherwise meaning the Swan) made up of the two
syllables
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.
The Lord
Rouse the Prana that resides in the Navel Centre
By meditating and chanting Siva mantra;
Retain that breath in the Ajna frontal
Mantras
115,
THREE
of Fire
within;
If you vision His Holy Feet,
Decked with triumphal anklet
You shall for ever live
In the canopied terrace above.
Bissett
acrePuywd srg;
grcracat
anys
snvGuaps
sfg —HEpGsr@wb
TIRUMANTIRAM
Osnest. questa wagers
Pag weniGWerp cunGp.
arp
_
unG@ u@sHo usGsry. sarsHoare
ompOsratl UsATh sorcired gHuGs.
738
Yogi Vibrates With Youthfulness
1¢ Fire I saw in Kundalini radiates Kala four:
Prana I kindled and coursed through Centres
-Pervades the body entire;
“ae. Vith divine life that suffuses the fleshy body as
I
a
ia;
grow unto a tender fawn.
BEG
earGags ssBDew
rraict
:
739
Over
sycr14p
susrtAerm
Meditation on Appropriate Mantra to Attain Kaya
Siddhi
If you in ardour pursue
The search for power to acquire
as
You
shail flourish
Like
a seed
.
In a‘million,
far and
Kaya
Siddhi,
wide,
of paddy planted
million
fields;
Do you therefore meditate single-minded
On the mantra that conquers Fate.
Gprenweows
-
14. SFO
WHEEL
OF TIME
el ofTime or Kala Chakra”
In
this chapter, Mular deals with the ordinary nature of time as
aphenomenon. But the term ‘‘Kala Chakra’’ has a more specific
_ connotation in Tantricism. It is a powerful yantra with very
_ well-reasoned philosophical basis.” This is what Mular has‘in
_ mind when he talks of ‘*Kalanta’’ as one of the six antas.
:
Bard DIS ASNIOWSS GT
OsIL yi Bon pwths NscarMH
‘ upalerg garPerp
wg OG Curry
undsG
wrugy
wry
GpGer..
740
F557
OR
KALA
But erode life span. in succession;
Knowing this not, they perish away.
Knowledge comes in diverse ways. Through the senses,
through
discrimination,
through
judgement,
through
experience, through attachments — coming through all these
in succession, knowledge erodes the life span.
APAAD
Bw
Oo Moowe;e pom)
OuorPHearm wwuuss epaAnoru srGqw
sYpHam sron usSoer Ci_oru
AspAcIM Feazbu Asororm DGsGs.
742
_ Ascension of Jiva from Moon’s Sphere
w Seeking the Mountain Ranges Five (Siva Tattvas)
am I in the Moon’s Sphere;
aving this I reach the Region of the Great Space
| lies in the Sphere of Pati Supreme;
from thence I pass on to the Farthest Beyond
I seek to search here.
DP
oupgibd
cemitsh
Aan Oe saps
Sw
Wasted
Away
Critical Years of Life
Many
From
From
From
From
These
When
Qouncirugyd
life.
iB
:
AGLI Douws HDagDH Goan@per
741
in Pursuit
are the. stages when death assails man;
twenty five to twenty eight;
thirty to thirty three
sixty to sixty two
hundred and beyond
are the critical ages in man’s life span;
death may visit him.
Many are the critical years in the life of man when -death
may assail him. 13, 33, 62 and beyond that, any time upto
100 and over, are considered as critical years in a man's
cmGnapei
usgib uMaMS gBIYPoms
sPuT sPHerp anGp.
CHAKRA
of
ti:
Knowledge
edge
that comes of senses five,
Worldly
wledge that comes of discrimination that is sixth
edge that comes of judgement that is seventh
ze that comes by learning that is eighth,
- that comes from experience that is ninth
that comes from attachment that is tenth
edge that comes in diverse ways,
DGD
grQenrch HocrOe@
aporg
QurGs59u sr@©en@ ysoHs Corus
UGssS Verh wenetys -orGw.
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,
TANTRA
And
Into
easy shall be your entry
the Mystic House within.
.
There are appropriate days for. commencing yoga. The
birthday of the practitioner, and the Ist 2nd, 3rd and 8th
day following it are considered suitable. If he chooses a
suitable day, his entry into the mystic house within will be
easy.
CG5nLOS
Nasu)
wim
5HGH
aNerwAu
Yoga
You
who
Know
The
enter
mrGo.
744
of yoga
of breath
inhaled
Having
measured
accordingly |
Exhale
eight matra
consciously
day adharas
six;
Twenty-fifth day Seventh Centre of Fire Mandala
Twenty-sixth day the Eighth Centre of Solar Mandal
Twenty-seventh day the Ninth Centre of Lunar
Mandala
—These the days for yogi’s Prana to reach Centres
QousdSsL
is twelve inches
OioiOepesr
nenwrss
MsrGs5P wuuss
UBSSD USOSLOH
worn Wsrg@Wen
unt Dsomre-
29559
Cioronier
capenmGu.
of the Three
Mandalas
eporiocsr
Vision
practice!
that it consists in this
measure
this.
Twentieth
MASS
wroy
Explained
the land
117
‘nine.
boeygG ab
wWssDenL Gry
THANG USSFCHSD KIT MSomrev
samwHs
THREE
747
On the twenty-eighth day
You gain the vision of Mandalas Three, each apart
On the ‘thirty-third day
The four matras retained
Are in the six adharas to suffuse
And thus breathing examine to Tattvas twenty and
You
gain
their
collective
vision;
five.
Do Centre your thoughts further
j
And vision the tattvas twenty and four
That to Earth and the rest of elements
below.
Yoga consists in the following: inhalation of 12 matras;
exhalation of eight matras; retention of four matras. Breathirig
in this measure continuously, yoga suffuses the six adharas
On the 28th day the yogi obtains the vision of the three
mandalas, each apart; and on the 33rd day, he gains their
collective vision.
with
prana
BQH
which
ascends
SL HSS
beyond
GIVUGW
the
25
tattvas.
HIOvHs)
UTIOE SSS
USZILI UParsss
Garon 5.55 Garssrom® apalgosr
Laren &_6s505rer mmo ounGo.
745
God
Beyond
is He;
Beyond
He;
is Beyond Adharas and Tattvas
the Muladhara
of the four pointed Centre
:
the barriers of Tattvas twenty and four is
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!
Mantras
745
&
746
Ged is beyond the six adharas and the 25 tattvas. After the
kundalini has been roused, it takes 20 days for a good
practitioner to pierce the six adharas; on the 2Sth day, his
prana reaches the fire mandala; on the 26th day, the solar
mandala; ci the 27th day, the lunar mandala.
BOL
QDGFGS MSuGs
wansGp
G50, Ager@ MGus@sr _nplencu
&M) wWAQurcr HeysAoj vFG5ep
Gam Uuris osmrcralDs g1Gor.
The Days it Takes the Yogi to Traverse Adharas
and Mandalas
The days that take to pierce the Centres nine are
T—15
(Panpan wits) (pucmmMe mr&ov
Qonien
wntsG@b QGSS5 aMgZ .
bDanug sizer wWHOnrerm Lcdene
vanuen
wig
Practise
ushbs
Yoga
in Time
Thus if in succession
The yogi aspires not
Impossible
wp Gw.
748
and Order
Stated
and stages
it be for him to become
Much less to near Him:
No other setret the Vedas hold
Trumpet this not;
But in meekness accomplish it.
God;
-
Let the yogi practise in successive stages; then he approaches
God. Kindle the kundalini lamp within. Search for God with
that biazing torch. That alone is the way to the goal.
(YYbS
sHwrt
Q4uqgAe
wpudhsm
QGgss
MaréQah
eotéart
Osrax@
FY HSMEH LTS FSHUUY WISE
BLGEAOH unflehed peaeargy wrGw.
Kindle Kundalini
746
in_ order
Lamp Within
They who know not this Way
And try other Ways
Are but fools;
to the goal
They search with blazing torch
While
within them
749
is the hand-lamp
TIRUMANTIRAM
118
They who can kindle the Kundalini Fire within
Willi abide ever in this fleeting world.
5ersy
Anis
oiesrs
Derou
woriY“ero
apsrMsGqw
Curie
SM HSHS
g58O6
Oscrofuler eparmeGey GerGou mosriH)Gud
yom sSOwW golus s1Gor.
750
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 Centre
And’, be in constancy
When
you journey
fixed;
further
onward
To the three Centers that end with Forehead
You ‘shall firm be
Like a picture painted.
Mantras
750
&
eau wret cyostens 9 i ierser
ures ®SDer wwer) curio
Bloor wiper wom wv apamaGw
YId QGqiSOd youerus so7Gr.
of Sushumna
751
in Yoga
Sura
gus
smauQuis
CunhsG
DeLee
eam
Apps
os9Ou
SALT
Sexi_crt
Germ
Miu
The Yogi who
Yosmeicr
Vision
damsei
like the sun
And
all bow
to
atGn.
the Body
this body
the
man
Perishes
perishes?
has
for
his prosperity
him
753
wife;
spreads;
in respect;
A body that waxed in a life like thus
Became a prey for prowling dogs to consume.
SVHay
anilet Zinsser sresrrest
SYM
USHOS Soa oerwy
spouscrt Guribay) sromaicd ontagGs
Spoap HaiNOn mSésq wrGw.
754
aNeroriuwest
mrGr.
of Mandalas
752
End
who
knock
about
Reach not the Refuge of Blossom Feet;
Containing not the Kundalini fire within
Their
body
a prey
to fire becomes;
They who know the Way
And seek His Victorious Feet
See the Heavenly Dancer
Through their spinal hollow.
He who courses the kundalini fire through the spinal column
will not perish by the cremation fire. He will see the Heayenly
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 (Sushumna) of the sacred Lotus
That blossoms in the Mystic Regions Three within.
srernt
how
And
They
The six adharas may be reached in two successive stages of
three each. Traversing the first three, reach the heart centre;
then from the heart centre, journey to the forehead centre.
Be firm as a painted picture. Keep erect the spinal column.
The body is evil karma’s product. Yet it possesses the precious
stalk that holds the mystic lotuses. Through its central nadi,
the sushumna, perfect consciousness is reached.
Coliective
pretty
HPVHM
the Vision,
Do you know
Hear this:
A
Gums Gaarg
comm aNMudesr
oinipay GmvHsy
Those Who Vision Can Become the Dancing Lord
751
Importance
STEEF
Missing
ooref!
Journey
VYern® 29:N5DOb
AMHGL
orHss
VernBG. Gorahs
Karma
through the spinal column
Dancer
within.
FHFSFH GOUND Gesrducyd Hest our
s7m38755 sciocs SmoOUQuUs HoHugsar
unigs9qG% gictGer ayoGure Garéhy.od
1H)
AS5Q!
OwrerGn.
watrsHG
Seek the Dancing Lord as Goal and Become One
With Him
They who sought the Dancer as their goal
Gained many things good;
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.
gaia
cuore)
2 iI)
Gaaflei
Ascends the adharas above
Sees the Mandalas Three together, rapture bound;
Those who saw that vision
Saw the end of Karmas;
Those who saw that not
pansy PYaysG Brorg Osc POE
OsHDO Yuugi Cer QGsHuD
Die to be born again.
Countless
The collective vision of the six adharas and the iriple mandalas
ends the karmas. Missing that vision, however great the man,
his body perishes.
755
Gano
God
From
OurciHsp
Vision
are
mS5a)
at the End
wrGw.
of 33 Days
the gains that flow
single-minded
meditation;
Hear yet:
And thus if for Three
and
thirty days
756
of Yoga
TANTRA THREE
You well and deep meditate
The Dancer on top of the Mountain
Will appear,
And You one with Him become.
of Gold
119
With no thought of goal whatsoever;
But none of them will see
The Sakti of lovely eyes.
Mantras
At the end of 33 days after the kundalini sakti has been
roused, the yogi may vision the Divine Dancer on the peak
of the golden mountain (Meru) in the sahasrara.
aSSUS
QOOMOH Riow 355uNGCS
Gégiourt usHehsd crams Corot
LuITgs) WHIPS UgloeT GarséAY.H
FT5 AD
mo
smouQuuw
ctGw.
757
S715 OO BOI smoOUGuUg) Hermet
STSFL VD BulgH SONS sSrosrursair
Gerggiio gulseGer Bassa
wswg
ourGw.
758
Eternal Life Through
Yoga
They who thus attained radiance a hundred
Will live a thousand years in body robust;
And they who saw a thousand years thus
May well live a million, trillion years.
25HGary
HAF5HCEY
AumGery
GswGery
Thus
- Well
And
And
And
And
And
fold
seorGib gFlam Herm
STG MWNNS SToMLTEcr
a OF ODeHu Bossa
sorrow GugGM onGp.
759
They
Live Through
Timeless
Aeons
may they thus live for aeons and aeons,
they tire not in their devotion;
thus see the mind’s end
within see Him as Entity non-separate;
as one with Siva they live filled in divinity
so see countless ages of Life Exalted.
2UGO atTGe 65O5rOH wmYL
UUSIN cTtuer gsTop) won
Osugyn annhot Agog corwp
SUQID somoionus srost&) curGr.
Worldly Thoughts
Some
They who wallow in worldly thoughts have no goal whatsoever.
They will nevet see Sakti of lovely eyes. They who do not
vision Sakti will vanish,
their riches and
possessions
aresh) orsnt sibs QurG@erevmn
761
sre) orn apherm cutGn.
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.
spham
AuUGuIGs
SYAcn
saan
YAUGuTIGE sreTgQy WIG
anGr sQG5gm0 Garé&H
Spurs
AUQurGe
Treasure
sro)
srestay
Within
orgsnit
wnGw.
They who. do not see the Treasure
that surpasses
all,
But seek the treasure that perishes,
If within their melting heart they seek inside
They will see the Treasure that dies not.
Seek the treasure within. It is imperishable. If you but seek,
you can attain the imperishable Siva state.
somorcr Umi)
stor 68) wrruysrGar
THT
Honsyrm gars cans
Do Corot NGG
AusH wrPiew
poreyth
uss
sriccd
Seek
He
760
762
is imperishable
onte.Ga.
is Nandi
within,
763
Siva-State
He is the One with the Fore-head
He is Birthless
do not Lead to Sakti
seek to exalt themselves
Pursuing ways worldly;
Some seek the fruits of enjoyment
Knowing not what they do;
Some strive after action
761
Gurmres rect
sreGQ onrant 5y5Gerg0
prosth) orgnt punbGus) alGeuracir
Knowing where the divine Dancer dwells,
From the ten petalled lotus of anahata
Raise the prana to the eight petalled anahata
There one can see the Lord seated
Then one lives the hundred years promised in the
scriptures.
Gary
&
untraceable.
Vision of the Hundred Petalled Lotus of Sahasrara
epsgior
760
Know
eye
this;
He in solitariness pervades spaces all
He stands as Siva, the goal unwavering
That state you shall attain
If you but seek.
BIL
OnTéG soailreaw Cayaeana
BTLeQ wnmisdr gu
wip) pur
Gs5Laic aontacr Osits Quigg
LAUD VISGS sMQy wrGw.
764
120
TIRUMANTIRAM
HUM
Anusha
Wushu
Fruits of Seeking
They who seek
Know death none;
They who seek
evil none;
AumMoct
Will become lords of earth;
They who seek
But know this true;
And well may it be told
To those that aspire.
sosromay
wrGw.
Seek Lord Through
srAher
to Become
One
Aum
the Lord
in the
seventh
adhara
wWiGwb
Wowcr
None know where the Lord
To them who seek Him
He resides eternal within;
Him
resides;
Inside
WIGH
sopsscintor
WIGC
FsnGlair
SIC
WIG
SVHSLor mussGS.
Feoners
¢FSHQuyH
Vision of Gods
You
You
Him
as Sakti
and Vishnu
blue-throated
and
(in Adharas).
In the adharas. He is seated as Brahtma; as Vishnu; as Rudra;
as Mahesvara; as Sadasiva and as Sakti. He that is immanent
thus can
be seen
by you.
15. guyer uiltone
MEASUREMENT
eagees Ossaldd Cofgrig
2450 H49D48 gong) Dusen
Gsrapyad
and
Sadasiva
You may see Him within you immanent
The Lord is within you. He resides eternally within you. Seek
Him. And when you see Him, He and you will become one.
769.
in Adharas
may see Him as Brahma
may see Him as Rudra
see
it Hesits,
23NOQworny
SNM
Mahesa,
You may
When you see the Lord
He and you one become.
Lord.
of sugar.
BISIAY
766
With
lump
of the
SNeTSy
One
as-a
is the abode
plus the sahasrara.
Ameaed QoudIe ongbo s2H@ot
Hemcaed ARUIb
mw pgOancr anrses
sco
Pale) 2crGor sjwrsROw
of Lord
His abode is not beyond reach. Fix your thoughts within. The
Six adharas
Lord Within and Become
Adhavas
as sugar-lump.
In this verse, Mular introduces us to that most basic and
important **bija’’ mantra and its relationship to Siva and Sakti.
curGGw.
768
Seven
And you shall see the abode
Sweet
sweet
Know
Siva
You know not how to reach His abode;
Transfixing your thoughts within you in the yogic
way
The seven circles inside wiil open
Lord will be reached.
sucha
With
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 Pranava within you.
Vision
When practising ycga, chant the mantra ‘Aum’ continuously
in silence. When you thus chant, as the prana rises through
the spinal cavity and-courses through the’six adharas, the
sree
767
arts
Corpwoutpa@ib 2.wWupGar
Atria QGgugLG
Cag aMAST
ely WGERIOT 2uITW 2 cribs
6Ly Q@GuUMLm sreargy w1@Gw.
765
These the things worthy of telling:
Akara or the sound ‘‘A’”’ that is Siva
Ukara or the sound ‘‘U’’ that is Sakti
Let these in your thought abide
And Makara or the sound ‘‘m’”’
;
Let them through thy sushumna rise upward;
The six adharas will then be reached
And you shall gain the Lord.
Aumwmavs
mrGar.
He is in your hearing. He is in your sight. He stands within
the mystic circle within you. It is for you to become one
with Him.
AQ
Qurget sang asngmsar
Csnib OurGgM@g Apasuyor Hors
AD) wang Gpoay) Guiry
HOIGHOwW
weltw
Way
Great is the fruit of seeking. They who seek know no death,
no evil. They become lords of earth and heaven.
AH
omgEd ume cunilecrona
singwb ules Gaarsé
Gerrans Qatuleyctr HeiralGb
OF
LIFE
wos
Paso
SPAN
WGSOC
yocyw
2tésOsrG
gruIyd
Duaeic
geasCu.
770.
TANTRA THREE
Measuring
the Life-Span
Put your hand
And look,
on
by observing
breath
When
one
breathes
unchanged
When
one breathes
undertake such work
such’ concepts.
“Learned Indian yogis of yore had critically studied the
movement of air through the whole respiratory passage during
inhalation and exhalation. They had discovered that just as
the current of a river sometimes flows on the oneside, and
at another time on-the other side, the air also changes sides
in the nasal passages during inhalation and exhalation. They
had discovered a close connection between the mental states
and such sideway. movements of air.
It has been observed that we sometimes breathe through the
left nostril and sometimes through the right one. The nostrils
thus work alternately. The left channel for the passage of
the air is known as ‘ida’ while the right channel is the pingala.
The left one is known as the lunar channel’ (chandra nadi),
while the right one is the solar channel (surya nadi). When
a person has obtained mastery, over pranayama,: and when
he is physically and mentally heaithy and ready for higher
spiritual practices, his breathing is from the middle channel
known as ‘sushumna nadi.’
In the bright half of the month and on the first, second,
the seventh, eighth, ninth and fourteenth days, and on the
fuli moon day one breathes through the left nostril in the
mornings, but every hour this alternates with the right nostril.
In the remaining days of: the bright half of the month, one
breathes through the right nostril in the mornings, the direction
changing every hour, the right and left nostrils alternating.
right nostril,
State
for studies
Ancient Indian astrology had developed a particular branch
which was based on this. If one breathes through the left
nostril and if a person sitting on his left asks if a certain
work undertaken or to be undertaken would be successful,
the answer should always be in the affirmative; but if one
breathes through the right nostril and if a person sitting on
his left asks if a certain work undertaken or to be undertaken
would. be successful, the answer should always be in the
negative.
When one constantly breathes through the middle channel,
one develops intuition, knows future events, can practise
‘telepathy and transform the personality of others easily. Such
breathing is compared with a mother-in-law who is difficult
to be pieased but if once pleased becomes an additional
blessing.
Vide “The Science of
Shantikumar, pp.30-32.
Breathing’’
g5GH 2eaider
FEenet 2 irGour
Ope Flagicr Feb
ams
aortas
yorins
When
lunar channel
the breath comes under the invisible influence of the moon’
God
appears
sobriety,
Yogic
amsyb Fea
gas WnESr
ems MDnossat
on
and such lunar qualities as coolness, steadiness,
discretion, etc., are thus born .or nourished.
through the left nostril, one should
which requires less exertion, such as
When one breathes through the middle channel, one should
practise concentration, meditation and spiritual activities. A
true yogi or for that matter even a perfectly healthy person
constantly breathes thus and maintains mental peace and
equanimity even under the most trying circumstances.
Only they who
Transcend
Nada
and
God
God
one
sax
curGw.
Nada
are
by Yogacharya
and Realize
771
God
in Consciousness
transcended
Nada
centre;
in the heart
Of them who Nada transcend
This the truth I realized
When one breathes through the right nostril — solar channel
— the breath comes under the invisible influence of the sun
and solar qualities such as heat, light, bravery, dynamism,
enthusiasm, strength, etc., are thereby born or nourished.
And
Breathing can be changed from the right nostril to the left
one and vice versa. The technique is very simple. If you are
breathing through the left nostril, and you want to breathe
through the right one, lie down on the right side for sometime.
Go
aPAcrp surysncu CpréBy.e
prGb aeanherm pore wes QO
YUCod 2apherp Gurgab ap9OK
srGw wyohed gawag wnGw.
772
are
breathing
through
should
as well.
Will
If you
one
light mental work, discretionary work or work of a permanent
nature. Sleeping on the right side relieves mental stress, strain,
and tension and gives more mental rest. In this state of
breathing, holy activities may be undertaken. This is an ideal
In the dark half of the month, and on the first day one
breathes through the right nostril, but alternating every hour
with the left nostril. Then there is reverse movement every
third day.
one breathes through the left nostril —
the
the bowels. Ancient Indian medical science advises people to
rest on the left side after meals so that one breathes through
the right nostril and the food is thus well digested.
This is a curious, but nevertheless valuabale,Siddhar concept,
savouring of fortune-telling. The whole of these three chapters
—
through
undertake such work which requires greater exertion, eg.,
walking, running, arguing, physical exercise, eating or cleaning
Indian astrology has developed a branch of techniques in
measuring the life span based on observation of the breathing
rhythm. This is known as ‘saravottam’ in Tamil as introduced
by
Bhoga
Siddhar.
In
Sanskrit,
it is known
as
*pavana-saravodaya sastra.”
deal’ with
breathe through the left, lie down on the left side for a short
time.
forehead
If you see the breath rhythm
Well and good;
If you see it enlarged,
Death awaits in six months;
If you see it doubled,
In a month shalt life depart.
121
the right nostril and wish
to
so merged
in Nada.
Knowing the breath rhythm is knowing the nada; and nada
and God are one in consciousness.
TIRUMANTIRAM
Phe
122
Course Breath Upward and See Light of Jnana
Exhalation
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.
If to eight matras Prana
Through nostril left
Breath that is spent in vain, if made to course upwards, will
Bive steadiness of mind. From steadiness of mind will beam
the jnana that is in sahasrara. The yogi becomes the lord
of the earth.
Se
Gbypapnb
gargid wyaqp
pHorhyp
Tarps
Braid
wruiplHEGw
aban
gy
ucsraper@nr
icon)
untésqy
wmGw.
Exhalation
for Ages
28 and
eliiaag smBuuTi Qwan
wruligad msZwed
Hida
ofi_baas sarap weed
773
oi_baws sara) grGp.
saad
SOO
saenm
sawed
Importance
None
there
the Jiva
Breathing from
He
of Nadi
who
Suddhi
Sakti;
The senses five his way
come;
To a hundred
sure
does
years,’he
out
Fifty the age; know you;
If nine, leaving three matras
Thirty and three
inside,
be the age.
Qracms
sanGu
HorHyp
776
25
If fifteen,
Then
him.
Suddhi;
left to right and right to left;
it visions
who
Nadi
runs
If in matra ten, it flows out in nostril left
Twenty and. eight the life here below;
for Longevity
practises
for Ages 50 and 33
for twenty
and
five years
only do you
see
.
uTTsSQY wirg@ib LswiIpLls UgWT&evd
YSSY WIGWSU cunPgosr Hero Ou
Gurésqy WIGW Yyson georOmalled
Gsasqy ures DGSHu usGs.
777
lives.
Nadi suddhi (purification) is an important practice in yogic
breathing. It consists in breathing from the. left nostril to the
Kumbhaka of Ten Matras Leads to Concentration
right, and from the right to the left in rhythmic alternation.
Practised carefully, it enables the mastery of the senses and
confers the vision of Sakti. The yogi can live a hundred years.
Breathing inward in measure twelve
The ten may you retain inside
Nadisuddhi - a Taniric term: “‘Purification of the nerves. When
done by ‘‘mantras’’, it is known as Samanu, and when done
Thus may you practise
The entire day of thirty naligas!
by physical exercises like ‘dhauti’,
Nirmanu” (N.N. Bhattacharya P.452
ctc., it is known
ibid.)
as
gpu anode seitugy OseaDNOS
CGspu ap AMSG aroma Qweea ced od
BOnrG ussTd sins Qooewrarys
774
cumsGu.
CsPCu Perg Asch
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.
Mantras 774-776
If the prana goes outwards in six matra length, eighty shall
be the age of the subject. If it flows in seven matras outward,
then he will live up to sixty years. When it is cight matras
outward, fifty shall be his age. If nine, thirty three; if ten,
twenty cight; if fifteen, twenty five; and so on.
And
direct
into
oneness
If the yogi practises retention of ten matras for an entire
day of twelve hours, he shall achieve oneness. He will reach
the stage of directing the breath into muladhara.
and half naligais make an
Naligai is a time measure.
hour.
Two
TG
FTew
Qwoyp
944M
um
BTaylb
UsswM
BHlesrANG
Csiap
AyG
ears
anno
BaypGa HorPuyo
morssqgy
wrGw.
778
Effect of Ten-Matra Kumbhaka for Three Days
If for two
days
continuous,
The ten matras 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 Centres Six come soon.
If he practises thus for two days continuously, the downward
streaming apana vayu will not trouble him. On the third day
it shall begin the ascension
Qaams aL Ob @rwAun guy
Atams gobuGs Querc shure
Asdaams gexugies CerCu Moricr
does urog wuusgs apoarGn.
775
upward;
through
the six adharas.
srmsprayd sauupGu giycd
AMES
MNasGd Qosrgy Qodiur HHgew
vmsousgs g1UO5H gyod
TSG
779
5rsé5 WMeperDD sresrgy tomGw.
TANTRA
Vision of the First Three Adharas on 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 are.
On the fourth day if the practice is continued, the
four-petalled muladhara will be visioned. On the fifth day,
the second and third adharas, svadhistanam and manipurakam
will be reached by prana.
STIS
WIG
ENCMR WIG
STH Y WIG
SNMR WIGH
4HQw
usGeryH
SVK
Q)Tosrcor
wid
SVLIUD eponaubGsn
FGSHOD QorGn.
780
Collective Vision of Five Adharas on the Fifteenth
Day
When
ten
Two
more
days
thus
adharas
pass
(Fourth
and
SG8u
G5
SGS
sre
On the twentieth
day
The
(Ajna)
Sixth
Adhara
25th
day
The Three Mandalas
visioned be;
(Sun,
On
the twenty-sixth
day
The
Two,
Sakti,
Siva
and
On the 29th
If the journey
cl_HSGl6
HIoTTEGLW
Day and
upwards
30th
783
Day
resumes.
Ten the days that apana stands as impediment;
If the journey takes thirty days
:
Seven
the days
that
take the apana
to leave.
On the twenty-ninth day, if the journey upward is resumed,
the apana will stand as an impediment for ten days. On the
thirtieth day of the journey, the apana will take seven days
to ledve.
eaiu
gairacar
SADLY
agpuus
FTGHM FHSHD
Wsrerprp
PHATE
OecrnuAt srOar Oe GesGeu Herior
bemMucd utgG wencruled )7e0r Gr.
784 *
On
32nd
Day
thirty-second
be an impediment
781
and 26th
will visioned
Moon
day
that
the days that are
Prana
takes
to
reach,
still in the way.
On the thirty-first day there will still be three days’ delay
for union with God. On the thirty-second day there will still
Days
and
be;
Fire)
be.
of 27th and 28th Day
On the twenty-seventh day
May well be revealed the One Being Supreme
That collectively rises in centres all;
On the twenty-eighth day
May revealed be
The ten centres together
In .visions Collective rare.
days.
MTG wrsp eparmies
Faculdger moras Deralgscact 5b)
aawn
Carn
OauciGeig hermred
Sacrum Heim sSorovaigy) wmGw.
785
Jiva’s Union
Thus
will visioned
for two more
bacuIDVEgcr
will
STLLGY WIGH SHG
uUsGSIpod
SILLey WIGH SUXEVSYbL gounoars
STL_t@Q) WIGH S059G USOS_YD
STLLQ WIG SUBSF o75GS.
782
Visions
BHheaporpib
umsuUsSs
ange @eu Horm acoswirmes: srurAev
gIGOer OrerOprer QncrQeurcsrgy GA Ger.
Two
;
On the twenty-fifth
MHS
Hap
On the thirty-first dey of the journey upward,
Three the days that still delay the union
Borge
of the 20th,
FOTHSUD
ule
On the 3ist Day and
gmwsDy srerug eprpmd
QGu gion
stash
QgcrCiors sotay wrGw.
Visions
123
Fifth)
May visioned together be;
On the fifteenth day,
Shall be the collective vision
On the five together.
SGML QGuBH
THREE
when
Prana
in God
reaches
In a month
and
three
From
within
the fountain
Nandi
bellows
aloud;
on 33rd Day
the cranial
heights
days;
of nectar
If in the space within He reveals Himself,
You Shall truly be one in Lord.
On the thirty-third day prana reaches the mountain of Meru.
Nandi bellows aloud. He reveals Himself in the Space within.
The yogi shall truly be one in God.
AG
AG
AG
3G
omurt
uomurt
oourt
opurt
NorsGoim sucrelenw
ATsHSIM euTUYcHa
APHerm scQum@eir
aAHauds GsGar.
786
Greatness of Kundalini Yoga
On the twenty-seventh day will be seen the One Supreme
Being that pervades all the adharas. On the twenty-eighth day,
the Space will be visioned.
None
knows
Kundalini
that spans high
None
knows
the science
of breath
control
124
TIRUMANTIRAM
They who know it not perish away
I knew the truth that none know.
Mantras
Sakti
786 & 787
None knows the greatness of kundalini yoga. It is the science
of breath control par excellence. It Spans the spaces within
and measures the duration of prana. He who knows it meets
no death. it is the supreme knowledge. It unites jiva in Siva,
who is All- Knowledge. He is the knowledge of all worlds
and all life. He is the knowledge non-separate from them.
That knowledge is within. Seek it. It will glow in pervasive
Tichness.
sag
amryQer ogo
ourw
san aggre 20g
csé9or
OpfaQes wracns Guessiluyer. Birla.
OrDag Herp Dsap wgyGa.
787
Grants
Grace
That God who is All-knowledge thus
Grants this world that is unreal;
For the good ones of high praise
He grants the vision of His Dancing Hall;
The Sakti that grants ail this
Is the fragrant flower-bedecked Grace
That is the Consort of Lord.
God, who’ is All-Knowledge, grants this world that is unreal.
For yogis he grants the vision of His Dancing Feet. This is
the work of His sakti, the fragrant flower-bedecked Grace,
that is the Lord’s consort.
Mpuugs
GPSS
DuGisas
5b
SHuug ~aygu Garasé GIJWoous
upuuD) wrug UMMILd uUTELb
aApuuy Qewenmté saqy wH)Gu.
God as Knowledge
The Lord is the Knowledge
He stood as knowledge of elements five —
Nandi
air and
the rest;
He stood as knowledge pervading world all and life
Non-separate from them;
If sought within,
That knowledge will in pervasive richness glow.
grants
Eternal
789
Wisdom
This body is full of desires,
Ancient mansion haunted by repetitive
Rend the bonds of desires asunder
Make the pasa flee, howling
Nandi Great will grant His Wisdom
births
Eternal.
This body is full of desires. It is an ancient mansion haunted
by repetitive births, Kend the bonds of desires asunder. Make
AAGUMG GH4OG oner gives
OuTgaAG Gbuys praise sreZ
LING GHbwwt wwomsui OQedad
QAsager Mediu Qenus omrGw.
the pasa
Eternal.
788
“Sakti
flee, howling.
is Grace”
Nandi
This
Great
is Saivite
will grant His Wisdom
thought.
16. anger
BREATH
On different days of the week, breath
between the left and the right nadi.
RHYTHM
rhythms
differ as
acraA@eacsr Discr MNeragGib tygsoolr
earaiu weser Qoal@ecd cumuascud
aearduw QurciCor aictgu WonnuD s
Ascraiu CsiiGenm sromcw wnGw.
790
Days
Prana
dominates
that is to left;
and Fridays, prana dominates
gahu
Grae
Dasa
NormgGbd
sumGGw
cysosrepot
gsi
wirtr&ov
snws gs mot WonvGwetm
5WSG WGipsgoDsS srGor.
If on Fridays,
Breathing
For Glowing
Mondays
dominates
791
Health
and Wednesdays,
in nostril
left,
The body will no harm know
And it will in health glow;
Thus did Lord Nandi tell us,
On Thursdays
Prana flows in the leftIn the waxing moon’s fortnight;
And in the right in the waning moon’s fortnight.
Wednesdays
Qrs65
Breath Rhythm
On Saturdays, Sundays and Tuesdays
It courses high ‘in the right;
On Mondays,
tne left (ida) nadi. On Tuesdays, Saturdays and Sundays it
tuns high on the right nadi (Pingala). On Thursday, prana
rises high in the left in the waxing moon’s fortnight; and in
the right in the waning moon’s fortnight.
5
AacAi@acsr
and Wednesdays,
in the nadi
OF THE WEEK
sarof
of the Week and the Course of Breath
Through Left and Right Nadis
On Fridays, Mondays
IN DAYS
In manner
on
delectable.
Good results follow, if the rhythm
will glow in health.
is as above.
The
body
TANTRA
Dscieurds aDusriper sofleprud Gmereirssyeb
Zour pHAcp Gur& Benno Ger
QuurTs omy vss
yMuade.
Leet oieuntsacu curoris wrGw.
792
Yogi
Corrects
the Breath
THREE
125
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 suitably regulate.
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.
This is the correct rhythm and if this rhythm is obtained,
prana derives proper strength. [f it is not obtained, it is for
the yogi to correct it from time to time and bring the rhythm
back to the norms indicated. However, this correction is:quite
a feat. Sometimes in directing the breath’s course from -the
right to the left, the body may experience a sudden jolt and
trembling fear. In that case let the. yogi léave the -practice
and rest awhile.
If this rhythm is not obtained, the yogi can by appropriate
breathing exercise correct the flow, so that the proper rhythm
is maintained.
BOayhe
ADAGAIN
QOGcap
atw
Qi-ibcucb
TY
BASIC
annGes Peru
wip) emia
ureroS)
aD Qipuys Bore
YyAsp
SusHer
sami
Gab
2uTKG
ahiber
Changing
Goudweuct
seoaueor.
Garuu
Oshig
793
Rhythm on Sundays and Mondays
Alternate Fortnights
in
If on a Sunday in a forinight
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
wporsgyanOior
mprGor.
The Prana runs helter-skelter
To Right and fo Left;
If Yogi gathers it proper
And
regulates
to reach
Kundalini,
He shall stand before the Infinite
Thus *He said, Nandi Holy.
Light;
Prana runs helter skeleter to the right, and to the left. If
the yogi regulates it appropriately, he shall reach kundalini,
-the finite light.
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 accordingly regulate breathing.
The breath rhythm alters from fortnight to fortnight, on two
days —- Sunday and Monday. If on a Sunday in one fortnight
the breath runs high on the right, it will run high on the
left in the next fortnight. If on a Monday in one fortnight
Buy OurnGe7bd wsolwoer Cows
omy aNsupid uUSert miercucS
Guru wergensu QurGherm cursing
AYA
FTC
Choose
The
Is on
WETSSp
wrGw.
Appropriate
Time
that you
search
Lord
the Flower
Above
796
for Piercing Adharas
seated;
breath runs high on the left nostril, then in the next fortnight
it runs high on the right nostril.
Sixteen the Ways of breath control;
The Breath coursing upward in strength
2955) uNsHiw
GuTGearm Curgy
ADIZSGA
CGur@sS orwscsr ymrGw
295535) Cais Gon
@ - ore
Pierce the adharas;
The days apt for thus reaching the Centres,
And the hour appropriate, know you well.
2935
How
aNgr&
yortpgG“an
to Regulate When
eyHGm.
With
794
Breath Rhythm Changes
Course
The breath that rises in the Nadi Right
While its course into the Left changed
T—19
795
Yogi Who Regulates Breath Will See Finite Light
GsA TH
DsaisgGs.
gy
WY
Geg
mind
in concentration
united,
The art of rousing the kundalini and coursing the prana through
the six adharas to reach the thousand-petalled flower above
is a consummate one that requires knowledge of the sixteen
ways of breath control and intense thought concentration.
There are also days and hours appropriate for rousing the
kundalini. For these, the Guru will be the guide.
126
TIRUMANTIRAM
17. aung@wb
&Gast
eed
soe
HOSTILE WEEK DAYS
Indian astrology prescribes certain days of the week as not
appropriate for undertaking journeys or tasks in certain
directions. This may be called ‘directional astrology.’ The
danger in the direction is referred to figuratively as ‘sula’
or “trident.”
ANTS GW
agnbayp) mpm
GsOorgs Dmiscr sohOyps Cawn@ib
un@grss Gewujser 25359 uUTayErct
GsOorgss Deucreh G_sare HHGGw.
‘The
Sula
797
wmlgbd
Owmpsgise
Gop
wnib
CeiBons
Nerorr&ev
HEFYW
Qome
avaperGer
Geraisor
sag
Goroalercr
GuerGue
alenorujGw.
Dangers
None
if Breath Runs
Nostril
High
in
798
Right
On Thursdays menacing trident is in direction south;
Little effect Sula has
:
If breath
days of the week
lies in dizections
Ossaor
M55e8!
‘
Directional Dangers in Days of the Week
On different
of east; on Tuesdays and Wednesdays, north; on Fridays and
Sundays, west; on Thursdays, it lies south.
to Left
flows
low,
No harm befalls if Right dominates;
Much good may actually swell.
different
On Mondays and Saturdays it is in east;
On Tuesdays and Wednesdays in north
On Sundays and Fridays in west.
1)Sula literally means the ‘trident;’ metaphorically it means
“danger.”
Thus on Mondays and Saturdays the sula lies in the direction
18. Gaeh
This dangerous-effect of sula can, however, be counteracted
by the appropriate alternations in the breathing rhythm. Thus
sula has no effect if the flow of breath from the left nostril
is low and if the flow from the right nostril is high. In fact,
such a sxhythm may
even
actually be beneficial. The
practitioner in breath rhythm can. apply the necessary
corrections.
Curae
KECHARI YOGA
After kundalini has been roused and the adharas have been
pierced, the yogi arrives at a stage when he seeks to drink
of the divine nectar that flows from the astral sphere within.
For this there is a certain technique known as ‘kechari mudra.’
The subtitle of the text, however, calls this ‘kechari yoga.’
A mudra is a technical part of the total yoga practice. Some
commentators have confused it with kesari yoga’ or ‘lion
posture,’ as the Tamil spelling is identical for kechari and
kesari. Literally, kechari means to traverse in the sky.
SLL& Sporp Sipprongy of pric
ALL EMSS SLY YOUU
Booed
Migs
yeu Copsusws gsr GCarggy
pUL WGss BWefld&me@ srGer.
799
How
to Practise it
Control the spiration
And see that breath
Bind it tight,
Dam
the source
Lock
the chimney
is wasted
of Kundalini
not;
at Muladhara,
up in the mouth;
Bolt the cavity above with thy tongue’s tip
And sit erect in yoga Samadhi
No more shall there be death for you.
The keche:. yoga is the most important technique in kundalini
yoga. It contains the breath within and sees that it is not
wasted. The source of kundalini in the muladhara is dammed
up and stopped so that breath does not escape downwards
as apana. Similarly, the breath-escape of the prana in the
mouth’s upper cavity is locked with the tongue’s tip. Having
bolted’ the escapes below and above, the yogi sits erect in
samadhi.
1) Although the word yoga, is used here-in connection with
kechari by Tirumular, the classical works like Hatha Yoga
Pradipika
(iii,1-9), Gheranda Samhita
(iii,1-3) and Siva
Samhita (iv,12-15) refer to the ptactice as a mudra. The
word mudra means ‘to seal,’ ‘close,’ or ‘lock up.” The mudra
is a technique for locking the breath within the body. After
the practitioner has purified his system and gained control
of his breath, the technique of mudra is imparted to him
by the Guru. Mudras are sometimes referred to as ‘bandha’
which means to ‘bind, fix or restrain.’ “Hatha yoga Pradipika
and Gheranda Samhita refer to 25 mudras; Siva Samhita
refers to 10 mudras.
The word, kechari, has nothing to do with ‘kesari’ which
means lion. As in Tamil both the words are written with the
same spelling, some commentators have interpreted it as the
lion posture or asana. Kechati means roaming through space
or flying. Hence it is also called ‘vyoma’ or ‘sky chakra.’
Hatha Yoga Pradipika (iii,32-40) describes it as follows:
“The kechari mudra is accomplished by thrusting the tongue
into the gullet, by turning it’ over on itself and keeping the
eyesight in the middle of the eyebrows. To accomplish this,
the tongue is lengthened by cutting the fraenum linguae,
moving and pulling it. When it can reach the space between
the eyebrows, then kechari can be accomplished. Taking a
sharp, smooth, and clean instrument, of the shape of a cactus
leaf, the fraenum of the tongue should be cut a little (as
TANTRA
much
as a hair’s thickness)
yellow myrobalan
at a time. Then
(both powdered)
rock
salt and
should be rubbed in. On
the 7th day, it should be again cut a hair’s breadth. One
should go on doing thus, regularly for six months. At the
end of six months the fraenum of the tongue will be
completely cut. Turning the tongue upwards, it is fixed on
the three ways (esophagus, wind pipe and palate). Thus it
makes the kechari mudra.”’
Compare Ghéeranda Samhita (iii, 25-280); “Cut the lower
tendon of the tongue, and move the tongue constantly; rub
it with fresh butter, and draw it out (to lengthen it) with
an iron instrument. By practising this always, the tongue
becomes long; and when it reaches the space between the
- eyebrows, then the kechari is accomplished. Then the tongue
being lengthend, practise turning it upwards and backwards
so as to touch the palate, till at length it reaches the holes
of the nostrils opening into the mouth.-Close those holes with
the tongue (thus stopping inspiration), and fix the gaze on
the space between the eyebrows. This is called kechari.’’
Compare Siva Samhita (iv,31-32): “‘The wise yogi sitting
in vajrasana postpre, in a place free from disturbance, should
firmly fix his gaze on the spot in the middle of the two
eyebrows; and reversing the tongue backwards, fix it in the
hollow under the epiglottis, placing it with great care on the
mouth of the well of nectar (ie. closing up the air passage).
This mudra...... is the kechari mudra.”’
Compare: *‘According to Dhyana-bindu Upanishad, kechari
mudra is so called, because citta moves in ‘kha’ (akasa), and
the tongue through this mudra enters ‘kha.’ It consists in
lengthening of the tongue until it reaches to the space between
the eyebrows. It is then turned back in the throat, and closes
the exit of the breath previously inspired. The mind is fixed
in the ajna.....It is said that sometimes the fraenum is cut,
but others can do it without physical injury. — vide “The
Serpent Power’’ by Sir John Woodroffe, p.209
Again Hatha Yoga Pradipika (iii, 41-53) says: “‘The siddhas
have named this mudra, kechari, from the fact that the mind
and the tongue reach akasa (ether) by its practise. If the hole
behind the soft palate be stopped with kechari by turning
the tongue upwards, then bindu (semen) cannot leave its place
even if a woman were embraced. If the yogi drinks somarasa
(vital fluid) by sitting with the tongue turned backwards, and
mind concentrated, there is no doubt he conquers death within
15 days. If the yogi, whose body is full of somarasa were
bitten by taksaka (snake), its poison cannot permeate his body.
As fire is inseparably connected with the wood, and light is
connected with wick and oil, so does the soul not leave the
body full of nectar exuding from the soma. Those who cat
‘the flesh of the cow and drink the immortal liquor daily,
are regarded as men of noble family. The word ‘goar’ (cow)
means tongue; eating, is thrusting it in the gullet. Immortal
liquor is the nectar exuding from the moon. It is produced
by the fire which is generated by thrusting tongue. If the
tongue can touch with its end the hole from which falls the
tasa which is saltish, bitter, sour, milky and similar to ghee
and honey, one can drive away disease... There is only one
seed germinating the whole universe from it; and there is only
mudra, called kechari.
Compare
Gheranda
Samhita
(iii,29-32);
Siva
Samhita
(iv,33-37). See also W.H. Evans-Wentz's ‘‘The Tibetan Book
of the Dead; Briggs’s *‘Goraknath and Kanphata Yogis,”’
Chpt.xv.; and Rele’s ““The Mysterious Kundalini.’’ For Theos
Bernard’s personal experience, See ‘Hatha Yoga,”’ pp.67-69.
127
THREE
acres
ENsGe5
FRTLI
UmensGuDp
sorcrTn) GWTeMp ULM
sere
Nesecrtn unwsHs Grsens Houdenre
AC CITES LITSES ASSN
ourGp.
Technique
of Kechari
800
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, alli.
Jiva, the washerman, performs the cleansing act on the square
plank (four-petalled muladhara). There the yogi erects a bund
so that the apana does not escape through the sluice. He then
lets in the prana stream upward to fill the body-lake within.
Thus he sits looking skyward and courses the breath through
the spinal cavity of sushumna alternating from left to right
and vice versa.
Kechari
enables
(otherwise Kechari) is spiritual
one to overcome death.
attainment
which
QLéms awvséns Qooremryb wnpis
HPsosuned oosuntsee Gengajrd Gasesrtmp
2955505 £5H) omg
onrar
Anssojbd Gacst_nb QGssqy wnGw.
801
Immortality
in Yoga
Alternating breath’s course
Way
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.
The yogi who does this knows neither weariness nor sleep.
He will be alert all day and night in divine consciousness.
Bipgios Grid aypsHer oiOw
eTuipgiog Oewuyib aGhen srvssi
bigiog Ceiuied Heorwes tcwus
uriipgiog Oewigg) uTreSG waGn.
Nectar
in Kechari
Mudra
If skilfully rubbed
by the tongue’s
The
will begin
mystic
nectar
tip
to ooze;
When it comes, with care manage it
That you may swim in Moon’s Region
And that which flowed and roared
May preserved be.
Mantras
802
mystic;
802-805
If the tongue’s tip is turned backwards to lock up the cavity
128
TIRUMANTIRAM
in the gullet, and then skilfully rubbed, the mystic nectar will
begin to coze from the moon's region. This nectar of the
flesh is a heavenly
stream.
It springs from
where
lasting youthfulness and longevity. With the guidance of the
guru, it will lead to divine wisdom.
Some authorities advocate cutting the fraenum to facilitate
this process. Tirumular, however. does not mention it. Both
these methods seem to have been in practice.
giofeuw
BOGu
HalDy.o
Sagibd
s8GSE
Aagid
2eanalru
VaG
YoOusSH HUGs,
Csrargurt
FTagid
Qs
¢5Gary.
Vision
of Gods in Kechari
Fan tongue’s
tip upward
There
Jiva and
abides
yGor.
803
Mudra
in palate centre;
Siva;
The Gods Three, and Devas three ard thirty crores
Will there appear;
No
death
shall there
be;
:
A million, billion years this fleshy body will be.
2MIDIN® uTywd 2wiicicny 2 ¢f\Gus
UBIO
unrwyib amsuD curfhcrenw
wT ps uTuybd umsuD) annises
Gained 268 Asalway wrGw.
not how
to make
Somoucs
STRMId
STeb
UTM
carals
Qooma
Nong5DG
ssp
604
Mudra
DosHQu
Leads
shall
then
know
death
to Youthfulness
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
grCwCw
of Nandi Holy.
532
wsers
25D
DOIDS
uUfPS
PFDA
DEs@wb usCanct DuMurss
Do@tureut Fleer waenGy.
EMacr
wits
Dosssu
BIOcor
UrMosr
Brine
HTL!
Hisyjs Gi_ilovonw
LWGINS . Kost out
Galant
wryw
Swag
Evil
AGsSouT
wunGw.
807
Perfect Practice of Kechari Leads to Immortality
They who
sat bewildered
Overwhelmed by Karma Evil,
Let them perform the Karma of Tongue
(That Kechari Yoga prescribes);
no
Saagw
more
is there
room
for
death;
CudiHe
808-810,
gycirorourt
for Kechari
Mudra
813
&
814
*When the yogi twirls the tongue into the cavity of the gullet
through which saliva flows and drinks of the nectar that-wells
up, chanting all the time ‘Sivaya mama’ in silence, verily the
body becomes sweet as sugarcane. The water that kechari
mudra brings streams pellucid as from the Ganga. The body
becomes a cave temple within. The yogi is then in rapport
with the mystic moon shedding the 16 kalas. He sees the
kala worlds within the divine mansion shedding argent rays.
He visions Sakti too, as a Divine Fawn enveloped by kalas.
There, She silts enriching the ambrosia stream.
oneit purse syorostena Cui Os
Gseait uGht Aonrw poQauergy
arsit aGbarp sos
sHANSEGD
agbay
Chant
806
OewOsry)
Erect Posture
anctr
soe) He~psraw
wuTaGou
MASGL wuts gorwsET
Cui
OSs
Garmagu uTu Garenon HATS
S
suse
unGGu oasit aC.
808
Mantras
805
if you can send the breath twain
Into the mouth’s upper cavity
You
to
The Yogis who thus divine sweetness experienced
If in a bud-like’ formation
Send tongue upward
And make the coiled kundalini erect
Then will trickle nectar from within
And body becomes sweet as sugarcane.
#7694.
afwuw soanhog wrPGiw
wrens UOTEEH) sone Gu.
Kechari
Leads
Those who realize that. karmas are useless
Do the divine work and
Enjoy sweetness like that of the sugarcane juice.
it so:
They who know that art
Will swill the divine nectar
And be forever, doubt-free.
Restrained Breath
_ Consequences
With Nandi to guide
If we upward ascend
We shall meet the 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.
Then
Transform Fleshy Stream Into Heavenly Stream
From the lofty peaks of the cranium
Flows the stream that is of the flesh:
Tt is a heavenly stream;
They know
cf
the jiva
and Siva reside at the peak of tHe cranium. This mudra confers
sroicst
Leakage
Upward
anwps5p)
Sivayanama
twirl
ofGy.
as You
Swill
809
Nectar
TANTRA
Tongue’s
interior
Through
which
wSul
He
arbi
go1Gor pun@
Gewigseurt
STWESD) UTsdé SHonor
QumpPsbAG«
uTbssOs
ginGor
UnSSES
DarcrDOS
SWHSOG
FIteheon
Carulay
wrGw.
A Cave
Temple
Within
810
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.
is esoteric
language
within
even
them
when harsh,
too,
Whom He deals harsh,
For those of evil deeds,
He is deadlier than fire itself.
God’s
813
Sat Supreme
sat like the Moon
Beaming Kalas Sixteen;
In His Mansion that is body,
Art Kala worlds two hundred
twenty
four;
And within that Divine Mansion shedding
He sat Supreme in accord within.
rays,
and
1)Santhiatheetha Kala—15
Santhi Kala—18
Vidya Kala—27
Pratishta Kala—S6
Nivirthi Kala—108
Total
224
(Ref: Abhithana- Chintanami.
The total for pratishtakala is 56
and not S9 as is given here.) Vide “Garland
pp.269-272
for a tabulated
Qossucr
Qossacr
Qossact
Qossac
s§Huj wsaenm Gp
serchuy w5E@ ans
wiGat (psilo ang
sraib ays) Dury)s5Gs..
of Letters,”
list.
814
in Praise of Sakti
There
that temple
Slocr wrarises Oecrefhu ayciroragr
YMenct wrantsu QutnHuS) wrote
uTalencr wrertsib UTES gIcToTacs
bradenct wrartgsib wAMaycr onmGor.
uBearmruns
Kalas enveloping Her too;
There She sat, the Virgin in the midst;
Is kinder than mother for world entire
Good is He,
He. is within
Gute
There, sat Sakti
God’s Attributes
takes His abode
He
for the cranium.
Gare
2erGor Guy-Oswg cuntpuaut
STM
Bent soe) LUYHssGu
STUD
HYOGT STupsuT SbUupes
Sah
Sus SX
wnentsGe.
811
He who
Gerapmshr
rare.
Upbeat mo BID DousaA srorus
6Buencr wstGor sonosrsor wugliD
aGHinaw wow
QGosscact s1Ger.
The mantra **Sivaya Namah”’ makes its appearance here. The
word ‘“‘pariyanga’’ literally means bed-stead; here, it refers
to the “‘vamacara’’ branch of tantricism, which advocates the
““‘panca makara’’, the five Ms: mamsa, mithuna, mina, mudra,
and madhu.
Temple’’
129
‘He is in the intelligence
Of those who perform deeds
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.
“Cave
THREE
She
sat,
the Divine
Fawn,
Her Visage shedding rays soft;
There She sat,
Herself too streaming ambrosia
Qurpss
down.
QGQaucreh .Qurczwesm,
sarsor_ ud
UPHgicr AGFSH
arcs
wnGs
6)b5aq
srésad
anaes
Gurarng
Osry~sss
anGH
Guard
Gearwgy
gs0Gor.
815
Flowing
Out
Nectar From
Within the Golden Regions of Cranium
The sparkling nectar flows in cascades silvery;
812
Abodes
He is seated at the: Forehead Centre
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;
it was inside,
In the astral sphere above;
They who can guard it: from
Will become, eternal young;
There
That
Mantras
is its blessing,
815
&
for sure,
flowing out,
for sure.
816
From within the golden region of the cranium the sparkling
nectar flows in silvery cascades. The yogi who can guard it
from flowing out will remain eternally young. Inside the astral
130
TIRUMANTIRAM
sphere from where the nectar flows is Sakti, the tender vine
of goodness and haunting fragrance, in unity with Sys the
Treasure House of tattva jnana.
earng an&wu Gsirwer ascved)
perms ans wDHpHsn AGssed
srg) amhu sSg/a) Ehren
Qang ars Qossac gsnGor.
With
wae
Sakti Stood
If Sakti that is like a tender
816
The
Siva
Vine
of Goodness
Then Lord that is a treasure-house of Tattva Jnana
Also stood in amity within.
Dorowayd
unpsQsS
Mssau
Worse
Prana
within
Through
To
2 crGar crapwmbd
somOro sorw
ul
Woo
CoS“ap mas&ew
LoeserL_ wtb eumipgy womGL.
Prana
Reaches
if -made
Sushumna
blossoming
Moon’s
817
Region
at cranial
exhaling
There in that mystic moon’s region the yogi can sit for an
indefinite, length of time.
ber_es gionGor werGeunt_y wrest sess
sem 55 smGs 56G9Gu Spsacuu
usi_ss ginGor usGo gaurd
GL VS SIZ
msSOsmP\H s1Gor.
818
in Mystic Moon’s
Practise
Bandha,
Region
And dam the course of downward Apana;
Then in dazzling brightness of sun
The Lord with Kundala in his ear lobe
transfixed
inside
retained
be;
By drawing in the mulasthana (anus), uddiyana bandha should
be performed. The flow of the air should be directed to the
sushumna by closing the ida and the pingala. The prana then
becomes calm and latent by this means. — Vide Hatha Yoga
iii, pp.69-77.
ayotGer Lig &&S GlouratraSig
ott *
Cnuuief sctGer Marmgwd gous
nauleyat anys 6955
CaupsHy.ct
onuch Carle neolalas s1Gw.
820
Open
a Wicket
Gate Within
and
See Light
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.
Bandha
As Prana stands
Stands
will
Uddiyana means rising upwards; bandha is arresting it. It is
damming the course of downward apana at the muladhara.
Uddiyana bandha is an exercise in the lower regions parallel
to the kechari mudra at the higher regions. The uddiyana ~
bandha closes the lower sluice.
Within
Uddiyana
breath
Bandha
couule!
heights,
Then opened Moon’s Mystic Region;
And there may you for long live.
Practise Uddiyana
to do Uddiyana
819
The retained breath will from escape prevented be;
In due time,
From the Moon’s Region starts ambrosial flow;
If it is not checked it will merge in the Kundalini.
Pradipika,
to rise,
cavity
Lotus
ourueyb 2orGor SO GH
curuyam asTssQy weld
STUSS US
Spe!
sroegsgu ouwsp Gp.
When
Resides within in fragrant delight;
QGss
epferm
SPAM
UPAeryM
upHem
in their awareness,
His dance having come to a stop.
It is after this that the yogi can open the ‘‘wicket gate’’ (fourth
door) above and Jey the prana slowly stream upwards to
sahasrara.
MoarmAG id curuoney CrwGlevip 2
coef)
BOHADH semi ss) Gru syerGor
Vert HAG) wei vib wuTWsHi& Gos
Forni
blermonc
Inexplicable
Getrag
Experiences
wmGw.
821
of Kechari
Yoga
Uddiyana is a mudra. It literally means ‘flying up or soaring;’
being so galled because the great bird, prana, tied to it, flies
without being fatigued. The belly above the navel is passed
backwards towards the spine. The portions above and below
the navel should be drawn backwards towards the spine. Of
all the bandhas, uddiyana is the best; for, by binding it firmly,
liberation comes spontaneously. — Hatha Yoga Pradipika, iii,
pp.54-59. Compare Gheranda Samhita, iii, pp.10-11; Siva
Samhiia.
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?
A Practice that aids in the successful performance of kechari
mudra is ‘uddiyana bandha. In fact, this is a preliminary
exercise to the performance of kechari mudra.
In doing so the breath should still be retained in kumbhaka,
in the region of fire and sun around the navel and throat,
and thought should be transfixed there. The experience that
follows is indeed indescribable.
“Uddiy ana Bandha’’ — According to Kalika Purana, Uddiyana
is the place (pitha) where the thighs of Sati fell. (p.132 of
NN. Bhattacharya’s ‘History of Sakta religion’).
Osravgy
Osrdoay
wruIG wraggs
wIG womohis
AUMUcyes
SY CTUPECS
TANTRA THREE
Carag
Osraogy
WIG QenuwEerarm s19.19.9
worbsis Dsfeené gnGan.
Distant
Vision
of Five-Element
Having attained Grace of Sakti of collyruim eyes
622
822
&
Divine
on-the
is centred
If thought
Light
five,
Then may you vision worlds
As in day-light bright.
all
waQGerup
BrISG
aDgpBCp
uerGerup
Caugis
us@evreh
wesr Gi_crgpid
pare
srsss
BHSub
mugO_s
saG“erup
Gare
smorcigy
823
Reach
There, the combined yision of the five elements results ‘in
the distant vision. This distant vision consists in attaining the
grace of Sakti in the first instance, and then when thought
is centred deeper, the divine light of the Lord appears; and
all worlds too appear as in bright daylight.
ipsETY
Nada
wmGw.
624
Through. Kundalini
SIT SMecreh Oarcvaqyect soso
STITH Kore
Sool Chret (pr Quws
Twelve finger measure below the navel
The light bright as day (Kundalini) shines.
Thus say the Vedas;
If with that Light
A
The Nada Lamp above is lighted
You become the Master great
TITG
Of Mansion.
BUS DSYPHApos
LITT’ Gwsb
vuEcperer
Nature
That
Distant
mugHyH
s1Cw.
of Distant
Vision
I shall
Divine
Vision
Kundalini
here
describe:
master
19. uflwme
Guraiwd
PARIYANGA
YOGA
In this mudra, the main object seems to be to restrain the
fiow of semen without loss of enjoyment through control of
breath.
Us aorMacerh WH yorsHu
ATF HKONUGIPR wienwuyes #7FHS
SITUS Gpo sve) OQunOwave
HAS Hgomyos gwsrg) GursGw.
825
of Sex Union Will Abide If Breath
Control is Properly Practised
Anointing her body with unguents diverse
Bedecking her tresses with flowers fragrant
Do thou enjoy the damsel in passion’s union;
If thou but know how to shoot
Prana breath through the Sushumna
Their enjoyment ceaseth never.
825
&
826
within
you
rises.
is the lamp burning as radiant as the day. With
that lamp the yogi lights the nada lamp; and so becomes the
The word ‘pari’ means ‘hard,’ and ‘anga’ refers to the male
sexugl organ. In fact, this seems to be the main import of
the vajroli mudra aswell as pariyanga yoga.
Mantras
that
823
The Tamil commentators interpret ‘pariyanga’ as ‘cot’, and
“yoga’ as that practised on a ‘cot’ (euphemistically with woman
in bed). But the classical Sanskrit texts, however, use the
term vajroli’ and refer to it as a mudra. The Tamil scholiasts
call it a yoga, even as they call kechari mudra a yoga.
Pleasures
that is .
Lord
Combination
Well may described be air in the body
Well may described be earth and water
Well may described be all these elements
But when all these together combine,
Well may then be
The power of Vision is cranium distant.
Mantras
131
of the mystic mansion
that rises within.
The yogi anoints the woman’s body with diverse perfumes.
He bedecks her tresses with fragrant flowers and then
proceeds to enjoy the damsel in heightened passion. But as
he does so, he draws the breath inward through the spinal
cavity. The breath stands still. As the full-breasted damsel
and the skilled yogi thus seek enjoyment, the liquid silver
(sukhla)
draws
in the liquid gold (sronita)
and the yogi, with
breath stilled, masters the retention of his semen. The couple
commingle in ecstatic passion the whole time.
’ Pariyanga Yoga, which deals with sexual acts in terms of yoga,
is a Vamacara concept. Mular who had earlier, condemned
Vamacara. now describes this very yoga in laudatory terms.
Guragag
Guragang
yororGar
Geucrofuy
Gurerg aurujay
Bead DurpsHa
GOsrs5
Goearpean
uD
S1DH
GMPHS
Soosoat
GSQIb
ainGp.
826
If Breath is Controlled Delicious Enjoyment Results
in Sex Union
When they seek enjoyment
The breath standeth still;
The full breasted damsel and
Stand in union exalted;
As liquid silver and gold
Their passion’s emissions’
In rapture commingleth.
fervent
male
132
TIRUMANTIRAM
serLayt savaym srga0Qs Gurssgi
oorLan DareringG uTgy OauckHHjGw
assuau GupQsrar® ancit 7aGUyLlgs
serOiigG stays sorprs) auaGw.
827
Duration
of Enjoyment Lengthens
Controlied
That lasts five ghatikas;
Beyond in the sixth
The damsel sleeps in the arms
In union blissful
If Breath
is
z
In the copulatory yoga that is practised
By the hero and the heroine
Upward they drive the coach of breath
That hath its wheels in regions right and left;,
There they collect the waters of the heaven
And never the organs tiring know.
In that conjugal yoga thus practised, the yogi drives the
two-wheeled coach of breath upward. His organ knows no
weariness, and he collects the “‘waters of the heaven.”
That fills the heart
And passes description.
This union
lasts for five naligas
SaaS
OanOS5S5
sooagy
wirGw.
828.
Restraint of Semen Flow Through Breath Control
This the meaning of that union;
When in the sex act semen flows
and
uAwms GuTresgsgilt UGF SMS
ANUQsu aDMGursbd MO_H5uUTs
Shanon (perngssG) sh5oIH
2G995 Sipe eGunQsnesr
Successful
Practitioners
Pariyanga
half hours).
Then
VV!
DamHons
oanGs.
Alone
831.
Can
Resort
to
he
successfully
Yoga
Unless it be,
He had on success practised
The Pariyanga yoga
Of five ghatika length
No yogi shall
A woman embrace.
Mantras
831
&
832
Let no yogi embrace
The yogi lets it not;
(two
in the sixth naliga the damsel goes to sleep in the arms of
the yogi lover,.in blissful union that ‘“‘fills’’ her heart in an
experience that defies description.
In the Sakta Tantras the aspirant is known as hero or Veera.
Mas yomrsGluy worHorm sHSgIa1
nmEssDo Tis aGghem Gurssgiei
vgs utp
uNshsS gS 5bmMDS
of lover
a woman
unless
has
But
checks
it
practised this technique of the five naliga duration. I¥ it is
asked who is the yogi that had accomplished this audacious
And
within
retaineth
practice, the answer
And
a Master
Mantras
828
&
he then
Ganga
becometh.
This then is the meaning of that mudra; in the conjugal act
‘the yogi icts not the semen flow, but checks it and holds
it within. Verily he becomes the master. He becomes master
of jnana. He becomes master of enjoyment. He becomes
master of himself. He becomes master of the five senses.
wrIOS
sero
EHroas
savag
SOVUG
Ssavag
unIOs
WTO
wunOs
scrayp
gore
sera
Curse
worGCear
»265Ge.
Effect of Restraint
He
becomes
master
of Jnana
master
master
of enjoyment
of himself
He becomes
master
of senses
ANGE
SYO5COO
spork
Union
829
matted
Fiow
Siva,
all
voice,
the heavenly
Supreme
thinking
Siva
Practised
Pariyanga
Yogi,
and not
832
Yoga
on His
lock;
gH55 Oorub AGU
CpLUgLd
UTS
GYPSOEG wercaiseG wresrpHw
ards GpNGur mH
WarsGrs
Gent gser ASs5upCs GemiraNcdona
five.
sy.cmade
Lasts
the
For ghatika five
He embraced Sakti of speech ambrosiai sweetness
Thinking and thinking not of the act performed.
all
Through the Pariyanga
Ghatikas and is Bliss
This is Pariyanga Yoga
lccks.”’
Who riiay you ask,
Is He that achieved this audacious Yoga;
The lord is He that wears heaveniy Ganga
Bae
Ogncims gincara) gimearactuns
OsGs Poviss: andQsranr Oscrpgi
uggs sums ufunis CureGuw.
&30
Sex
is, “‘Lord Siva that wears
matted
goats
CGuTSESO5 2M
ogee
Mer corniss SHO
MNNsor_ nussoucit
uiotomnt sipHeanca Ee Syomsisd
Tomcat Cocictasros Qospsrot 3)Hb5GS.
Lord
of Semen
He becomes
He becomes
his
embraced Sakti of ambrosial-sweet
thinking of the act.
829
SMVAUSD
on
OeuciroiaGs.
The Age of the Couple
Five
for Pariyanga
For practise of this yoga,
Twenty the age apt for damsel
And
thirty for lover;
833
Yoga
TANTRA
Then
does
high rapture
ensue;
THREE
133
Pariyanga
The five senses of woman desert
Her mind exhausted becomes,
When she climax reachés;
But no weariness ithe man knows
her,
Neither
flow.
does his silvery emission
Yoga
Yoga
Kechari
With
Practised
Aiso
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;
For practise of this yoga the apt age for the woman is twenty,
and for the yogi, thirty. Then high rapture ensures. The five
senses of the woman desert her. She swoons and reaches
the climax. But the yogi knows no weariness, nor does his
silvery fluid get ejected.
Lest the male silvery liquid flow not
Ahead of female golden one
He had his red mouth buried in the Mystic Moon.
Qereral
While the yogi practises it, he does not allow the silvery liquic
to flow. He should ‘‘bury his red mouth in the mystic moon”
(practise kechari yoga).
yyGqQA%s
SaronssL
Gancro
coos
uMws
aarihuyst
Only
Ounce)
shu @ epoca
Gpoay)
crraled
Those
gimGw
Gudescrpy
295Hous
57Gz.
Who.Have Practised
Resort to Pariyanga
1)A play on the word ‘budha,” Wednesday
of the week from Sunday to Saturday.
834
Kechari
Can
Only tose who have practised kechari mudra successfully can
take to pariyanga yoga. The yogi is an artful goldsmith. He
does not allow the liquid silver semen to run into the liquid
gold (sronita). As the goldsmith covers the melting metal with
carbon, the yogi covers up the seminal flow with his breath
control. The sparks that fly in this alchemic process by way
of the spinal tube reach above; there it is contained by the
tongue’s tip or kechari mudra.
VDHUGE
sonlarg
USGS UMSESGH uHSorcsr sors HsGiwd
MNF5H carumbyneid OeukaS GorGaor.
woman
Becomes radiant like the sun,
An acknowledged master in directions
And
of Ganas
835
Yogi is Exalied
The Yogi who is in ecstatic joy
Unexcited performs this yoga with
of groups
yoga
simultaneously.
HGSDU
Yysmars
DGESSOOsU
names
of the
ahéGS
SG55
atGa sagse AGEAS
URSS(P
MaOmowr
whicns UMSDGS
HGESDyer
Geucrahues
Pariyanga
Yoga
Carnot
OsapGw.
is Yogic Wisdom
the Semen
837
That
Retains
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.
aTipAcin
Sou
eighteen.
OansS GGG
FolsGu Bor Mam
BHoscuL YOU GdIsCar grambss
Suan Gunciefer. Goucrolsr poruperp
Baashh Draamd yossDGs5 siGo.
836
wpaGer
OQaren®
AsciMaed
AnpGG
Gbul
Qed HOw
OwowCw
2pHam
Daomw
gale
saHsSUGT
MNypAcm
Draw
Oauciud cumrtsGa.
838
Freedom
From
Sexual Union is
Parivanga Yoga
Attained
ten,
If the yogi, though experiencing ecstatic joy, performs this
Mudra unexcited, he becomes radiant as the sun, an
acknowledged master in ten directions and head of the
cighteen Gana hordes.
T—20
kechari
He, who, in perfect wisdom, embraces a woman knows no
grief. Although he is by the woman's side, the silvery semen
does not flow into the vaginal track.
SUIS WHS at
DelAcim mors
Pariyanga
practised
There is much esoterism in these verses. The
planets are used in a double sense.
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 (Kechari).
OUSH
AS5H
2)He
is in the middle
This body that melts like wax
(By sexual union)
Will no more indulge in it,
When
wisdom
over
4
by
fire
dawns;
To those who have attained Wisdom
The liquid silver no exit knows.
of Space
:
His body, which in sexual union melts like wax on fire, will
no more indulge in it when wisdom dawns. They who have
attained the wisdom of Space will know no exit of the liquid
silver.
2
to
TIRUMANTIRAM
Paictoou sis: Qasah aGGour
stiaw
aS
gyalioSurGuo
AsqnssD wrGw
Osciea ass
Oauieuw
of Is auch tb agen) aurercib
Qu&u getencr 2 sibuemesf ornGo.
afiseact
Cows)
GuGar.
Yogis Offered Themselves
839
—None knows its technique of control
And those of skill who know it
Offered themselves to Lord entire.
And
the light in that Void
Your mind shall be strong as a chistle of bronze;
After having tasted of the nectar
1
saw the Void
;
With great Nandi guiding;
_ Beyond, I knew not.
25005
5505
When the yogi knows the Space and. the light in the Space,
then the mind shall become strong as bronze. The vision of
the Space comes after tasting of the nectar through ‘the-kechari
yoga with the guidance of Nandi.
— Cnans sagAed Missa g1@aficr
Sesypscr
pron
PSH
(Coot
wyeonssoart
wi6s8
eaGaures
wrwest
>
aiQumger
Dearie.
:
wre ae.
&40
_ Pariyanga Yoga was Expounded by Sadasiva to
Sakti
ba
“Who
are those that rank high above?
ae Mal,
Brahma and Nandi
(Rudra) are they;
wires her coreg G Stes
Qunrctefen.
—
QsoH9S
ADsagibd QGuuncsr
gGsD
uUsSHoDR
gbupGar
saGor.
unTrssy6
Yoga Dispels Worldly
uli gPer 2ciGer ysiOuirg;
immortality for Those Who Unite in Sivasakti in
3
Cranium
They reach the True Way;
And dark their hair turns
In youthfulness eternal,
And the One Sakti will inward abide;
In due accord
z
Dispelling worldly longings
no
stalk;
And
all.
no
roof.
Yet
that
umiswLbd
lotus
blossoms.
uridenw
ieee
Sifldene
Galleon
safldanse
Exloane
sre
anhug gape ®
Godda
Gaaralulh 14Go.
stom
Lotus
Qergici
WSS)
nor
No stalk,-no
the lotus blossomed
was
root,
none;
644
Cranial
There is a lotus
That neither land
City there
you can get to Sakti and Siva
Inside
Longings
Of Siva and Sakti,
-geaGemn@ scrmers SZonwtiOudw arsdenGrer
bereients udgiyp ampgy waGuw.
841
If
843
Knowing the way of self-oblation,
If they get into the Mystic Circle
water;
Rue This expounded.
——
5mGS eGapu ult
FCS SLTOHM SHISEGW
The yogi who reaches the mystic circle of Siva and Sakti
will. despise all worldly longings. That Sakti is seated with
Siva on the lotus above. That lotus knows neither land nor
~
? In the Fourth is that Sadasiva,
_ _Who to the slender-waisted Sakti
Berean.
Entire to God
Inhaling, exhaling and retaining the breath inhaled
‘Vision of Space in Pariyanga Yoga
When You know the Void
breTs
842
water
knows;
yet Light
there
yet!
is one!
Neither above nor below is a flower, none had heard
of.
the Golden Circle within (Cranium)
then join them in union,
You may live ci earth
A
million, trillion years.
There is a city above; there is a light above; but no habitation.
urs
Ags
anmacDed cuniBu
~ As
UMDEGD
Des5D
The flower that has “‘neither the above
a‘flower none has heard of.
nor the below’’
is
The lotus is in Hinduism a symbol of many things, here of
the cranium.
cunhcdrenw
}
20. sjphgnt@cea
A, ‘URI DHARANA
Lp is a technique of urine’ therapy which is
d in yoga to achieve longevity. The fact that this
isadvocated after pariyanga yoga (or vajroli mudra)
x
kad
shows
that this requires
advanced
preliminary
yoga
preparation. In fact, Hatha Yoga Pradipika couples this
practice along with vajroli,’ and so calls it ‘amaroli.’
UR
C
ir
8
i
LBi
De
ch
k
ee
Pe
TANTRA THREE
Amuri
Dharana
“The drinking of human urine-once formed part of ancient
fertility rites, and the significance of yellow-coloured water
used
in certain
Hindu
festivals,
such
as Holi is believed
to
135
Goo
Qsmers
wrpib
Qs06G
OschysA
wpiwuw)
grGw.
Your
greying vanishes
away
2189
And
fresh
shoots
If a
hundred
Guts
SLI
AmHerh
Conn be t-nOaréGw
21 Sep gous earnis Homes
BLow
ur_ngut griaqy wrGw.
845
Effect of Urine
Therapy
sect
of Kapalikas, the
drinks
amari,
snuffs
practising amaroli.’’
(Sanskrit), meaning
it daily, practises
‘amaroli’
is the
‘vajroli’ is called
Auri (Tamil) is synonymous
deathlessness.
with amari
For a controversy
on this practice see ‘ITlustrated Weekly
of India,’’ July 24,
1977, p.24. The Prime Minister of India,
Sri Morarji Desai, recently revealed that he practises this with
good effect.
AsehisGnb QssF Aaubr uGHad
e505 GCurgresriy.c omerQiuret Perens
MAuMbd Thy
Warp gOuG@a
SASGH sTwe sors sTGw.
846
Good
Effects
of Amuri
Dharana
If this divine water clear is inside
The body glows in a year;
No harm befalls it;
Prana control will realised
will centre
be;
in Letter
“‘A’’
(Prana)
And
And
will uplifted be
the body into gold will be turned.
&
850
Nandi called it the hero’s recipe, heaven’s liquor, and Sakti’s
potion. It is a medicine of radiant light. If taken in the way
appropriate, it helps prana control and thought concentration.
The body will turn golden and the mind will’become uplifted.
Bo
Marg
brgibh
PEGG
Qs0G
AusHehir
YGEHA@M®
black
hair
pepper
measures
forth.
of
this
‘“‘divine
water’
Dissuade
the Practice
of body
thus they say
The
truth;
men
who
know
not
848
They who can drink the midstream
Rid of foam and wave
That
arises
first and
Will immortal be;
And all greying and
last,
wrinkling
disappears.
Urine, “‘the water on the banks of the body is like a mirage
on the sea.’’ Thus say those who do not know the truth.
They who can drink the midstream of their urine, rid of foam
and wave,
omitting the first and last portions, will become
immortal.
ATS
Sq]
Bers
onGur gReuw
STWH SU5SQ)5 ENG
MorgG OpvcNuid wepsept Gardin.
Qagb
Goel Qoamw suraGw.
849
Effect cf Mixing Ingredients
Oh! damsel of flowing tresses and slender forehead!
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:
Hear
mind
846
beyond this, know men;
on the crest of head
The water on the banks
Away, Away, from it —
taken
The
Mantra
No medicine
Rub it clear
water,
measuré
Only the Ignorant
drinking of the cool mid-stream leaving the first, as it is a
mixture of too much bile, and the last which is useless. He
who
divine
pepper
sarug
Gshletp asnere 2a
deaguecs eerut wHulen wrpsit
gioHheng SH Gsvaw
WNTSEG
BorBeng wip) BHsAinw HowmvGu.
The practice is referred to in Hatha Yoga Pradipika, pp.82-96,
as quoted in Theos Bernard’s ‘‘Hatha Yoga,” pp.71:72; “In
of. the
of this
A hundred
crown of the head, grey hair vanishes and fresh black hair
shoots forth.
in Yoga
Wel! may you ‘eek it.
doctrine
Drink
(presumably a pepper measure is a drop) are drunk everyday,
the body requires no other medicine. If it is rubbed on the
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;
the
847
Consume 100 — Pepper Measure (drops) a Day
be a relic of this scatalogical practice. The claim that drinking
human urine enhances sexual powers has been substantiated,
according to a recent writer, by Dr. Butenandt’s discovery
in 1931 that the male sex hormone could be extracted from
human
(Benjamin
urine’.
Walker
under
the
caption
“‘Scatology’ in his ‘*Hinduism’’).
Ar f5 agQDs
sor
wrsS5THcr
If it is mixed with certain ingredients like pepper, amla,
turmeric and neem, the body becomes miraculously soft.
St wGgSANSerpib NewGeanit wESOsSergytd
Br weEAOsrpib BED 2G
OsVIsncr
BD woGEVseHr pHant 295A
Gar wGEDs! Dera@aQanes ounGs.
850
136
TIRUMANTIRAM
Greatness
of Amuri
Dharana
Some
He the Nandi called it: the Hero’s recipe, Heaven’s
elixir, and Sakti’s potion
GoHGu
aig) DHS5ON GS55H
uUé55HI OT
cTWga s1Vb QGumsv
stWgm saaGuTea gf) Q@pug@urms
giiug 645595
When
givss sTuGw.
Breath
Turns
21. 6907
Guirsb
CHANDRA
YOGA
it as the Medicament
Primus
Absorb Kalas ten of Fire
Together are they absorbed
In Sixteen
851
Subtle
When Prana ascends to Moon’s
It turns subtle (Sukshma)
know
It is specific that is of radiant light
Hard to describe to world at large.
Kala
The two breaths through Ida and Pingala run gross;
Kalas
of Moon;
Those who have thus learned to merge
In Moon’s Kala
Verily become Masters of Earth,
All Kalas entire filled.
Mantras
853-857
They rise and fall unto the kalas that wax and wane;
Pure is that Sukshma (Subtle)
In that journey in kundalini yoga, the ten kalas of fire are
first absorbed by the 12 kalas of the sun. Together the kalas
of the sun and fire are absorbed in the 16 kalas of the moo..
The Prana that we breathe, ida and pingala, is gross. It rises
and falls like the moon that waxes and wanes. But when this
prana, ziter the practice of kechari mudra, ascends to the
mivon's kala, it becomes sukshma or subtle. The subtle prana
Thus the kalas of three different origins merge into one. Tuto
them finally merge the four kalas of kundalini in the cranium
top. There in the sahasrara, the yogi pays homage at the Feet
of the Lord. Those who have learned to merge the kalas of
fire and sun in the kalas of the moon, verily become. masters
of themselves.
Gross is that runs in the body.
is pure.
The 16 Kalas of the Moon
are the 16 phases (Tne New Moon
andthe Full Moon are each counted as two); the 12 Kalas
of the Sun are the months; Agni as such has no Kalas, but
the ten Agnis are apparently
treated
GMucr
as
10 Kalas.
Qrecrhid
usGoret
s5B7e0
BAapM
gHap
FO Orn cnpDsar workgct
assenw Queen Aontayp
Twelve
weap.
Gun
Sixteen the Kalas of Moon
aHGa.
Kaias
852
Yogi Experiences Kalas of Moon, Sun and Fire Sixteen the Kalas of Moon
Twelve of the Sun
And Ten of the Fire
Kalas are rays of energy bodies. The mystic moon within has
16 kalas; the sun, 12; and fire 10. The yogi experiences them
all in the upward journey of prana through sushumna and
all kalas become known tc him.
BOS
sThsowv
BPS5e0
FhBoer
Bipr pwOUacarnt Enom sSouTQsrores
Cupra smawngib DuGmar® FOcs~_@
bipis 6HiGsrciea wWHmwB sarGa.
853.
Kalas
The
of Fire Merge into Sun, Which
Merge into Those of Moon
Twelve
Kalas
of Sun
in Turn
of Sun,
Moon
and
the Kalas
of. Sun
Fire
854
Enumerated
Ten the Kalas of Fire
Thus are the Kalas in number,
Know
The Yogi experiences them all
In the upward journey of Prana through Sushumna
And all that becomes his mystic knowledge.
2 witscnaw
ugSGerr crpiib 2witsaqm uncem8)
95550 QJHGw OS5C0L4 Quirsene
A5p9noe Aeorneaw mAs
Garnet afGr.
BHAcap
a9D5S
s.mG
wycr
usgIwb
you
weil and
true.
veo
tee
sonowngib romp
FLL
uUWMSH Gor@MseGen Gpsmw
suru
u@s
eLLU
uLTQ@oa
gerGor@imorer
prGa.
The Disparate
Kalas Merge
inte One
Ten
the Kalas
Tweive
@gttr
wHs5anm
8565
of Fire
of the scorching Sun
Sixteen that emanate from Moon;
All these Kalas which alike are not,
Into oneness merge.
Sé5Hir
Te OLOi rongid FOO
Gsrorgim sauQ@ucrs
Slicer Gerais
secu u@ssr7 maar prayer
senBGu.
Agree pOpr Lp
SL yt
856
TANTRA THREE
Kalas
Enumerated in Total, Including
Jiva and Tattva
Ten, twelve and_ sixteen
Are Kalas that appear in Agni,
Sun
And
Four
(Jiva)
The
Are
feitering Tattvas
Kalas to count.
TMOUTS
are
Kalas
FVYl
of the
Star
six and
Qos
and
ninety
Moon;
BYGort
soaeiAhm
GunGo.
God
One.
AUB
Aerorée SHYANgost co_usHs
SUG uu SFTIDS witGCs
Lure)
SUG
BUFST
wrgib
SIMSGS.
Kalas
of Nava
Nine
Two
each
of Kalas,
Fire,
Star“
Moon
and
8&8
each
Chakra
Sun,
for the star,
fire,-moon
and
FUMsone
ajehu
(poeaiu
peru
SIVESH
Way
sun,
and
amssl
WHuUD
aagqAap
WGsHF
uD
Qeiuh
mereyeibd a Duroc VITEL
wnetsips Crrsgy wiGw.
lunar
moon
wanes,
AM SHO
Kalas
GE
861
of Moon
fortnight
alone,
and
not
in
the
solar
one.’’
—
Yoga Described
one
ali in Moon,
Merge Jiva Star
Of senses and sense organs rid,
That verily is Chandra yoga.
This, in short, is chandra yoge. Through kundalini yoga rouse
the Kalas of fire. Merge them in the kalas of the sun. Merge
them in the moon’s kalas. Finally merge them all in jiva,
cf senses and sense organs rid.
of Pranava
describes
the stars shine bright
and
how
they shanld
sorgu
sract
Know
into Star of Stars
Kalas
Oger sau
21 ayp
sorGb HowsHant Fgsitscr
OercarpSed
860
the
earphu
Hens
that is Great.
Transformation
of Fifteen
OuGgs Pb
1) Out of sixteen, fifteen are the eternal kalas of the moon.
One kala remains there always. That kala is nothing but chit
itself. We call Her, Tripurasundari. It is understcod by this,
that in order to rouse the kundalini, one should practise in
This verse
handled.
859
sr@s
Merge FsHGsub UsESszIS
sige
Worcar sHaimt us5ggys
Srgas anh F5egQ Curofscr
Srass sigs siroires GenepuGw.
When
magAer
Merge
Earth, Water, Fire, Air, Space
Sun, Moon, Agni and: Star
These nine constitute Pranava
The
(HuD
“Rouse Kalas of Fire,
Merge them in Sun,
cures
urs AGbDwseT 2G)
sigma (porefu geruncn
wrgib OuGgesd s1Gor.
Constituents
stars (innumerable) are Jivas of universe,
Star of Stars is the Divine Manifestation.
Chandra
kaia of Parai who is unto a star, together form the nine lights
of Parai in the navel chakra.
SIGR
not
Ams) Tap
wuGgasAr oat sys
SIGE
FHurdy sroibes aspen
QunrmAw 517s
wribyswer Gursans
Dasa sQ7i®
CerAerm GuwrGw.
862
The four kalas of kundalini belong to the ‘energy-body star.”
kalas
Unto
Unto
the
And Kala of Parai
Who is unto a Star
Together are the nine beams of Parai
In the Nava Chakra this world below..
*jiva
Two
they do
Commentary of verse 32 of Anandalahari, as quoted in “The
Serpent Power’’ by Sir John Woodroffe, pp.234-235.
wearQunref
WIGH
waxes,
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
Mav well reach the Feet of the Lord
Of glory indescribable.
857
All Kalas and Reach
gsT76e5
moon
Mystery
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 the Feet of the Great
amAu
When
smvsgHe
wGr Osi irepoEy
ApSgiot
Gets
Rouse
of
too
Osreor sO@pry.
Qenenr saplg9e
DAgay
Those
137
sGsgip
Apat
maugsien
DesiQumap
wnGp.
863
Sixteen Kalas Within the 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.
ABS)
wHet
angbo
s\\Ogral
be
138
:
Ha
AH
smQ
SHiwset ang wHOQureP
sHAsHit mrags sngjws
wgGa ssayp wnGiw.
In Chandra
When
864
Yoga Jiva-Star Merges
Fire-Kalas
pass through Moonr’s
The Sun receives them; |
Kalas of Fire and Sun together’merge
Kala;
When
TIRUMANTIRAM
in Siva
Nadi
in Moon’s
7
Kundalini
Fire unites
As this merger takes place in the ninth centre of the moon’s
sphere, the yogi’s heart resounds in high exultation to the
triumphant beatings of the divine sound of nada. The jiva
stands there as a stellar light. There, traversing beyond the
sun and moon, he meets the Lord.
SHoaict FHQoer srvid sorsqGLd
QunBpa syorGar Quripicip HmE@Gud
HATa crest
YMe;@eor mimiu
aHga ote offi wg s1Gor.
868
in Siva
Beyond
The Kalas of the Star merge;
And
the Jiva who
Becomes
Fon]
resides
The
in Star,
all life.
Quexsana
cresresigesr
tircaacne
Gurr
ysGu Munsee ODar@abs
Gponss Garey
OpGuyD CGaQuuuie
BITS BUBSD MBorbs wrestGs.
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.
Srspjid uNGWer
brepiib wAHuser
GuechiGu
Bont
stow
straw
Oaanrp
sansrgc
anmul7s
Practise
Nadi
866
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.
ucHMGwrene
uTASGib
OpEesew
BMNSGt
guCs
CGwmwsG
ETMVEGE
GinGer AarsOarah wri Aoew
FG SHocuer g1Gor.
867
slo7r
in all the Ninth
In all the ninth centres,.
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.
Mantras
867
& 868
but
measure
Time;
256DS SHVS FHDSOSYHEH CGarnBonw
HbASG
wHHT wngb aAMHont
NiDSEG
WHGT
SEOSSEG
(porGor
Knowledge
wngw
ao sSIor
warns
g1Gor.
869
Takes
to Lord’s
Presence
of Aum
The Light of Aum
that tises in the navel-lotus
know -this;
When they know that mantra secret,
Then is the Son that is Jiva
In the presence of Father that is God.
There is the light of Aum that rises from the navel lotus.
It is the mantra finite and if that mantra secret is known,
the son, that is jiva, stands before the Father, that is God.
amGujyib egyib aIHwnt 2 egviNe@1b
e8yb ggb aNwurg omwitsor
AAwytd
HESpb
ALPHSH
CGauhwer
sHGs
DuchiuGs
Greatness
Qgorusa
uTTUTET
The Aspirant Hears Nada Sound
Centres
Moon
is Lord
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.
None
OsuialGre
srowrGr.
and
Sphere
Is Mantra Finite;
BQ). sHc@
asvnshcOu
Neoypunon
Sun
Nada
acvGrev
gs1Ger.
870
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.
uTbYy
wHeaws
Horgynid
unbIQancars
SHG
sHoaoye
CanBSs Sorgypi
umby
Biase
wHuyb u@s$rs git cr@aralQ)
GaeninGer O6OSSme wirGer.
Merging
Moon’s
Kalas
The
Kundalini
serpent
consumes
The
Fire
consumes
Kalas
871
in Kundalini
of Sun,
Kalas
of Moon
too
If you can resolve the conflict of Serpent and Moon
TANTRA THREE
The yogi who practises chandra yoga will conquer death. He
Merging the Kalas of Moon in Kundalini
The Lord will leave you not, ever, ever.
visions the past, present and future and until the moon
back
1) - She (kundalini)
runs to sahasrara
and bites the
chandra....Then nectar begins to flow — vide commentary on
verse 32 of Anandalahiri, as quoted in ““The Serpent Power’’
by Sir John Woodroffe, p.235.
HINGIS
Spucr
uuilerm
aso
Qos
SUES
QurupHead gulerp)
Loner octet 5.59
NWS
Loener
FHalip
Kundalini
The
Devours
Kundalini
Devours
Sleep
Clraje5
that moved
up
it throws
it out;
Moon
not
SY DS smCord
eFaNs
FAehis
Time
aysiu
be
sorgicr 231GHDF
Sleeping and Eating When
Devoured by Kundalini
Sleep not until the Moon comes
Eat not until Moon rises;
Sleep. not until Moon moves;
Sleep the Yogi may
When: but the Moon moves..
Moon
873
is
OMhur
BPs
DgsHerm
CurAscr
BHeoer
Horliuniser
wis
omif) upseru) owircunt 2 wGefie
Stpaew anrQg)s sHlaictor grGw.
By Chandra
The
Yogis- who
874
incessantly
Conquer Déath;
They will live in this world aeons beyond;
They are worthy of our obeisance,
They who, this Moon’s Yoga in success practise.
Mantras
874
&
875
sramacr
aperpiib
appacxrG
MQacrnf CGsrerPu proce aDenerpsiosr
seTG
Iipacr apse
arGp.
875
traverse
Spheres
of Sun
and
Moon
aniAcn
BADSSI SMSO
wrps
srnhicipn ¢hHoe7 scram
wing
LoTbOsip
ucioflges tmgGeb
gio
' HVTGS
Oapsseow
wag) ainGo.
into
eternity,
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 dropped out
Who knows this!
When the waxing kalas six of the sun, and the waning kalas
six of the moon wake to life, twelve angulas running, that
is the indication that the moon has dropped out of kundalini’s
:
aBpurgs
Gurbanp
Yoga Death is Conquered
thus practise
bean
Gu @serm
mouth.
out;
1) This reminds us of a parallel of the Sastraic injunction
not to sleep and eat when there is a lunar (or solar) eclipse;
when Rahu, the serpent, is mythologically said to devour the
moon (or sun) for a time.
om)
shy
Compare Shelly in ‘*Prometheus:’’ *‘Plunge
where recorded time seems but a point.”’
SNorHs
Hormer apgu
ovr
Oersi_ion sorGulc Oarcrt Gs.
for
uneyés
And in that Full Moon day the nectar ripens;
Until the Moon drops back from Kundalini,
Time stands to a stop.
=
The kundalini that moves up ‘‘devours the moon.”’ Let not
the yogi sleep until the serpent throws it out. When it throws
it out, the mind becomes luminous as the full moon. Then
the yogi may sleep.
GHIA
sorn
drops
to a stop.
And see vision of Past, Present and Future earth;
Out Moon
When the Moon comes out
Then may you take your sleep;Your mind shall then luminous as full moon
Then the Mystic Moon inside
Will shed its dazzling Kalas full.
FHyYDS
time
They
872
,
until
comes
kundalini,
from
The Yogi Sees Vision of Past, Present and Future
£&)Gu.
and Throws
139
Csi
gaGor Querval
65)
crmsepid Gureng, Gur@heGs
STUppD
Q)cramwih
enuf
wsgimelt.
si_Qeren)
Gapgyeart
He Conquers
gpasDa
anGo.
877
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 silence,
He remains Pure, Awareness filled.
Cagipsé
CemsOit
GOD
prGs
FAS
STV
cats
smouer
Qoissmn
Dsr_tigip
wn@prOes
CGuflpew
Weng sOST CGr_wPs
aHsqyar anGw.
The Emitted Moon
878
has 16 Kalas Ultimately
To the Six waxing Kalas of the fiery Sun
Will be the Four Kalas of Fire
To these ten Kalas good
TIRUMANTIRAM
ill be the Six Kalas of Moon
Shas are they Kalas Sixteen
In the Full Moon emitted.
Where
: Ultimately, the moon reappears, now with six waxing kalas
of the sun, six kalas of the moon and four kalas of kundalini.
thus making sixteen kalas in all, of the full moon.
Lomita gy Gsresfl 2 maiercr alatb
Yyoaralpg Sen sHip Goanuew
Lewtaidb 21 biyb 2eaaQurésés AHA
Qemfrasib 21 bib g@Gaen® aiimnGas.
879
uULAger
flow.
werlbuc osO5r@ Gia
HasuHen gagu Oarepald
SLTMLM
@biyecr
Qoruib
sS_Oowepith
uGgEIT
:
-
oH
sa1ps5Gw.
Effects of Chandra
880
Yoga
YWf 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.
AWS
(—6 6s
yuwauGg wonhnw seogGwp
GLa avbosym mye
souussca
Gurl ys shésuwd
Bnet Qoow
shaw
Greatness
On the banks
of River
anise
ErerQ@)vena snGer. 881
of Chandra
flow
Yoga
central- Sushumna;
They who
thus remain,
Death do not have;
Good their Kalas are;
core
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
Mi.01
Burg
of Nectar
Through
Time-bound
Sun’s Kala in Sex Union
Never will they let semen
waters
Course the Five Pranas
1S
they are not.
YOY
pavsDDs
Oseareiir Qonoruuy gs sTooMTs CaOowS
Osemretkis sur worhyS orp
ty
serch OorGrOescra sHTeveiLy) cor Gi.
Alternating
Breath
to Samadhi
Opening the springs where
Nectar
882
End |
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.
The yogi who continues opens up the springs of necter 2
walks to the Lotus Feet of the Lord that are cool as water.
There he sits in undisturbed samadhi, coursing through the
spina! channel and breathing through nadis right ‘and left in
alternation.
wTp)
WHuyto
wHSHG
vorpenHs
Sig} uLnnw seaGunGe soawliunw
2p) LLmgt.co GarcsrG@tb 2 Limucpibd
ung) uULA Qerub unibenscs QurnGGw.
Benefits
If breaths
of Moon
(Ida)
683
of Yoga
and
Sun
(Pingala)
Course
their
way
through
Spinal
unhindered,
Thine body imperishable shail be;
And abiding joys well up here below,
This the Way of -Yoga True.
channel
Imperishable becomes his body and abiding his joy. This is
the true way that chandra yoga leads to.
YUprh 56H7b wus QuHms.
Tantra Three Concluded
BTOTh & %G) Tw
TANTRA FOUR
:
1. Jeu
AJAPA
Gurbp
Aer Gperys ips gS
GHIeIsOSS
Gsaniior GncrAipeans sruser Crary
sro pier Gpcrsyom Gun&loeu Gurssons
Topi Ser CGoarpw Ooreargit crapsGS.
The
One-Letter
Mantra
of Our
¢ajna...All jivaS are constantly and unconsciously reciting this
ajapa mantra, only for a fixed number of times every day.
But a yogin should recite this consciously and count the
numbers. By doubling the number of ajapa (that is by 30
884
Tespirations
Lord
I-praise, I laud,
Jnana that is our Refuge;
I adore the Holy Feet of the Lord,
Constant in my thaught;
I expound Siva Yoga;
Hearken you!
I chant
Dear
the
One
‘Letter,
By One
Having revealed in the preceding Tantra the technique of
kundalini yoga that climaxes in chandra yoga, Tirumular
proceeds to expound the secrets of mantra and yantra.
and yantra
is its
The primal mantra is ajapa—that which is not chanted. As
we breathe, in, we make the subtle sound ‘sah;’ and as we
breathe out, the subtle sound of ‘ham.’ These two constitute
the ajapa mantra, ‘Soham,’ or ‘Hamsa’ as it becomes by
continuous repetition inversion.
The mute chanting of this unchanted mantra requires no
special effort. Soham is, however, equated with the Pranava
mantra, ‘Aum.’
Aum
consists
of three letters,“A.”
‘U’ and
‘M.’
But-as
three letters: are always evoked together as Aum,
known
as the One
Leiter
the
it is also
mantra.
The exposition of the secrets of mantra and yantra belong
to the realm of Siva yoga, as distinquished from kundalini
yoga expounded previously.
Mular treats Om (instead of the natural hamsa) as the Ajapa.
In Sanskrit, ordinarily Om is treated as a mono-syllable; but
as Panini has pointed out, the combination of a and u in
this word, as an exception to the general rule, is to be
pronounced ‘au’ a diphthong. This is the general rule in Tamil
language.
Ajapa: ‘‘The breath of every person in entering makes the
sound of ‘sah’ and in coming out that of ‘ham.’ These two
sounds make ‘Soham’ — ‘I am He’ — or ‘Hamsah,’ meaning
‘the great swan.’ Throughout a day and a night there are
21,600 such respirations. (That is 15 per minute). Every living
being ‘(jiva) performs this japa (repetition) unconsciously, but
constantly. This is called Ajapa Gayatri. This ajapa-japa is
performed in three places —
T—2)
the state
Letters
Aum
of a Devata,
minute)
of manonmani
(fixedness
eOTES STG 2 AOEHEE sTosrS
FOTUpS SIGH Qasssw AGagTu
pais srGa ipanmsicrm GarGanw
wraps s7Gw wwssGw 2 HMGs.
885
to our Lord.
Mantra is the sound-body
diagramatic representation.
per
of mind, is attained. There are no regular rechakas and
purakas in this process.’ Vide Gheranda Samhita, V.84-96,
quoted in ‘“‘Hatha Yoga,’’ by Theos Bernard, pp.55,56n.
in the muladhara,
anahata and
A, U and M
Letter,
A, He
By Two
Letters
(A and U), He the Two
—
and
Siva
all worlds
became;
became
Sakti;
By Three
became;
Letters
(A,U
and
M),
By Letter
*jnana
M
Maya
ushered
He
the
Light”
.
was
in.
From the One Letter mantra, Aum (Pranava), that is nada,
all worlds devolved. The two letters, A and U became Siva
and Sakti, and thé letter, M, became maya.
The term ‘ajapa’ “‘refers to a special form of effortless
meditation. The sounds ‘ham’ and ‘sah’ processed by the
movements of the breath themselves constitute the mantra
and hence there is no need of muttering anything....’” (p.403
of N.N. Bhattacharyya’s “*History of the Tantric Religion’).
Csai GoonAarD Anmwb umbsaeap
Gsai GapHearm Asbupb corns
Csaroaaphcarp Dosa1b umAwergIs
Gsar2apAcrp OserQurg cumGw.
886
Glory of Chidambaram
Chitrambalam is where Devas reside,
Chitrambalam is: where Devas reside,
Thiru Ambalam is where Devas reside,
The
Sabha
of the South
is where
The One Letter mantra,
Aum,
is Tandava,
Act
Golden
the Grace
Devas
reside.
denotes the Divine Dance.
of the Lord performed
Hall of Chidambaram,
the Sabha
It
in the
of the South.
The word, Chidambaram, is of Sanskrit origin, and is made
up of two words ‘cit’ (meaning mind, or thought) and
‘ambaram® (meaning sky or space). Hence the word would
mean Infinite Mind or the Divine ‘itself. As Mular himself
has pointed out in various passages, Siva’s dance appeared
first as a mental vision in the mind of Siddhars. The temple
TIRUMANTIRAM
142
at Chidambaram
{in Tamil
‘chitrambalam’)
earlier merely a gathering place of Siddhars
was
apparently
under a ‘bodhi
tree’, before a temple was built there, and a dancing figure
of Nataraja was
placed
there.
“Chitrambalam’,
which
quite
obviously is Tamilized form of ‘Chidambaram’, is nevertheless
_ given an independent Tamil etymology by zealouts as ‘Chitr’
from
‘Chiru’,
meaning
‘small’,
(become
‘Chitru')
and
“ambalam’,
meaning
‘temple’.
According
to this, the Tamil
He-who performed Tandava is One Being Uncreated
In the Golden Hall is. Tandava Dance.
SsrGor UGE T SSH
— grGor 5n7
2 ETT
DTUH HES
STUD HGH
SIGor USEF SEHBUSE MOHHSEGS
gnGot 5005 GS SITSMVE SIGar.
889
word was later Sanskritized as Chidambaram. It is thus claimed
that the dance of Nataraja appeared in iconography before
it entered into poetry. An attempt to re-inforce this argument
is made by referring to the Tiruvachakam verse which says
that ‘the larger idol’ of the Linga replaced the smaller one
of Nataraja. Undoubtedly, the Linga has replaced the Nataraja
as a principal idol of worship in later days, but this does
not, by any means, give justification for the Tamilian view
of the origin of the word Chidambaram and of the concept
of Nataraja’s dance, This would not be correct. Iconography
follows concept in Hinduism and not the other way round,
and in any case, the concept of Divine dance is a very ancient
one. It would be interesting to note that the-dance form of
Siva was earlier the terrible Tandava, which was later toned
down to the auspicious form, apparently following the Tamil
example.
Verse
891
and notes thereon
Mular refers
*Tandava™.
to the
may
Dance
also be seen.
of Siva
in Chidambaram
as
In the Golden
Temple
Dance,
is the
Temple
1
Light
He
is for Himself
the Support
(Wonder)
;
Siva/Sakti, who stands as the letter A and U, is the Cosmic Light.
The Lord is the support of the tattvas. He is the tattvas. He is
the light divine of the tattva dance. rle stands beyond the tattvas
as well.
SITS UIPONSEGS SHUT wrug)sa
SITSOL elit SOWA uunwoins
SITS VES OQETVSMH oOrcrour Awcwise s
so75o Guns Surein& witGw.
890
Lord,
Para
Para
Haws
HST
TET
HSS
in the Golden
Dance,
Gn
uTmEor
3 Hw
ot
Lb cress
(Eternal)
In the Golden Temple is the Pralaya (Deluge) Dance,
In the Golden Temple
Dance.
is the Samhara
pies
Aum
and ‘‘Sivayanamah”
A and
U are ‘Si and
Letters
A and
U are
Si (Siva)
They
supreme
are;
They
They
are Space, beyond reach of thought
are Spaces Vast, of Intelligence Supreme,
He
His
Holy: dance
and
Va
Va
(Sakti)
performs;
to
wires go OQuups Gor@7ps
vier smsA7 HSCS
‘
SM Hap sHusH
as msgs somMws srGor.
One Letter Aum
That which
for
Letters A and U are Refuge Finale and Joy Eternal.
These verses link the mantras
the Lord's ‘dance.
srosas H5g5
Great
Letters
Where
887 & 903
siesta
Sree
:
Gb DGSEaS S_HHw FlHuTd
44Gb AasH aco055 wrGw.
891
(Dissolution)
The Atbhuta (Wonder) Dance, the Ananda (Bliss) Dance, the
Anavarata (Eternal) Dance. the Pralaya (Deluge) Dance, and
the Samhara (Dissolution) Dance are performed in the Golden
Sabha.
Mantras
7
of Namasivaya
33Gb
is the Anavarata
Dance;
All.
In the Golden Temple is the Ananda (Bliss) Dance,
Temple
U
In the Sphere
of. Muladhara
He
stands .as
Na-Ma-Si-Va-Ya
In the Sphere of Fire He stands as Na-Ma-Va-Si-Ya
In the Sphere Sun He stands: Va-Si-Ya
In the Sphere of Moon He stands as Va-Si.
887
Atbhuta
is the Cosmic
A and
He is Tattvas all;
He stands as Letters A and U
He is the Light Divine for Tattva
He is the Uncreated
worlds ail
Gu Dgorw wrG was Sesos ld
BGnéeH ans SHbSstoM toumaGar.
in the Golden
He
is Letter
Variations
BGwOuret crbusvd HDYSD BorHswd
YG DOERS SMUTIS SrCHTL old
Dances
God
888
is Divine Dance
became Tandava Dance
is One Letter
Aum
‘That which became Tandava is Grace-act of Lord
The letters A and U also denote the letters Si and Va —
Si for Siva and Va for Sakti. They are supreme letters., They
connote the spaces beyond the reach of thought, the vast
spaces of supreme jnana. They are the final refuge and are
eternal joy. In them, the Lord perform His Holy Dance.
Here, and in following verses, an attempt is made to link
the Om mantra with Sivaya in various ways. It is to be noted
that, in the third line of this verse, Siva’s dance is said to
have been enacted in ‘Spaces vast, of Intelligence Supreme’.
AMES aperpid 9 HoV rér Ci noaprGtb
AMSEC
Aorw
yHurt
usMevene
TANTRA
ABS CGorOb 3yHMwued ons 6G
AOTHSS MHSTU BSUUOQE STGar.
Letters
Three
—
892
Letters
three letters, Si, Ya and Ya, are perpetual bliss. They
are unitive jnana. They are unalloyed joy. The Ananda Dance
in them.
Cares
UTKAG»
anrGn.
893
Letters
Two
A and
U Became
Five
are
Letters
Into
One
and
In them
The
letters
A
Letters
Dance
U,
that
that
aii men
of vast
letters,
Si
and
are
are
Si
and
knowledge
Va,
chant.
the
These
two
merges
mantra
the Tandava Dance
is in the muladhara
triangle.
there
it ascends
the
form
Ma. In them
This ‘Sivaya’”
five
letters.
to the rest of the adharas.
anrGp Fas aca@onny 1 strenesrutb
anrGp DESSERT ASW UFOTSA
anmGp QurgicinG werent 2 iwGw.
Godly
Maya
and
of Divine
Desire;
Dance.
They are the letters pure. They are Pati, pasu and pasa. They
are the Agamas. They are the Grace, that is bliss. They are
the Grand Divine Dance.
j
OTUAHDGH
Lord
896i
is All
stands;
His Mountain stands;
Pervasive Himself stands;
utG wr oHs loro)
He
He
is the
is the
897
is Supreme
Lord
Lord
who
who
stood dancing eternal;
the holy one is;
He is the Lord
who
unfolds
The
bees
The Jetters Si and Va are Sadasiva. They are the imperishable
Agamas. They are the Godly goal. They are the mastwood
tree on the banks of the Ganga within. They are the Holy
Dance. They are the immaculate purity of the Divine Dance
Hall.
TFG FAT B50 Ld
The Lord
Jnana’s
honey-laden
Letters A and U are Feet of Lord
Goal,
They are the shady Mastwood Tree where
indwell
They are the dance Holy;
They are the Agamic teachings divine,
They are the Immaculate Purity
Of the Divine Dance ‘Hall.
HGorgru
site
Qossrunt AgGauw
Ot ws 57Gb
Qeocrwrt sipScncsr Wont Ee STEw
Qoerunt sypMD mer obus@Asret MTEGLd
Qoomunrt sipScnes aypr uTGio.
898
894
They are the Sadasiva;
They. are the Agamas imperishable;
sos
Egoity,
are
He is the Lord whose Feet are holy beyond peer.
Letters A and U are the Agamic Mantra
UU
are
Pure
Flower;
onrGp ssrGlas tonmovr 250d
HOM
Pure
Letters
SMVAUG WDTUH GD SHUTS MHSOMS
SOU!
OTUHaIM HUTS DISHSS
SOVAG) UTUHeIM STEADILY GHrowmgs
SOW A GI words A cit sroicos 51Gor.
Si Va Ya Na
of Dissolution.
the
Letters
Fhe
Himself He stands,
As Lord that is Himself.
of
are
The
resolve;
source
They
the Agamas;
chant;
the
From
are Pati, Pasu, Pasa;
and Grace that is Bliss;.
as
as
of Dissolution;
Mantra
Wa,
are
Pure
Pure
as His
Two
Five
and
Pure
Letters
Letters
Himself
Himself
In Muladhara Triangle they are,
Ascending high to Adharas rest.
The
Letters
The
The
Lord
Letters
merge
Tandava
The
Himself
A and U are Letters Two,
All men of vast knowledge
Purity
s1Gor SISEGS SOT
OM wIUH HGH
gnGet 5015 GS STW OTWHDGSE
E1IGCert FTE GS SOWA
wrGww.
uGag
They
of Engrossing
SIGer FSTEGS SOOM
Uda SycarG1b unseaw avant
ua
CGsraangb UG ETS STMSET
UM
FUGTTS SreTlt oli us
—
DET gpooray comrenw Hr)
wsLb
DGESHSS HMariubli% s1Ger.
895)
Si Va Ya
Si Va Ya are bliss perpetual;
Letters Si and Ya are Jnana;
Si-Va-Ya is unalloyed joy;
Not many know this,
They who realizes this in Joy
Will Him behold in Dance-Joyous (Ananda).
is performed
143
HWVEF
HOV
Letters
The
FOUR
peerless Feet
of Lord
are Letters
eight
The peerless Feet of Lord are Letters Two and Five:
The peerless Feet of Lord are Letters Fifty and One
The peerless Feet are mantras seven times thousand.
Letters
eight:
The
five
letters
of
_ Panchakshara and those Bijaksharas.
gipr
appr
Tppr
apr
Mourds QFGuserd wuugstu
wos git erUpGary. srenrG)
WTSHI
uD crovressh
cur ww
S) 1b
pests Q)GsHerp anGp.
The Two Became
899
Several
The Seven Thousand mantras became Fifty
And then into the Seven with endings diverse,
a=
0
144
TIRUMANTIRAM
Thus of the Seven Thousand mantras chanted,
That are beyond thought,
Have as vital the Seven and Two in the ultimate.
Mantras
899
But
two
the
all mantras.
& 900
letters
are
the
It is Siva’s ma
1) Excluding the one
vital,
ultimate
or
@ebyQuret
canGey
AHourw
Hw Oesexosfln
@QsbyQurer
crras
Hoomrgy
FlHuTE5
QebyQure
@swyQurer
crew wfuym
orrer Hoeuwbd
Sivaya Nama
contained
our divine support.
ii)svata;
Another interpretation is that mantras are seven crores (70
million) in number. They are enumerated in the Sanskrit work,
“Sri Rajesvari Kalpa vide Tirumantira Malai,’’ by Tirumular
edited by N. Sivaprakasa Desikar. However, here the reference
is presumably to the seven endings, rather than seven crores,
as the process of involution is indicated, 3) A and U plus
Panchakshara.
The
Chit
Para
Copper
The Chitpara (Supreme Intelligence) exists there in the'Sivayamantra.
—.the
QGsGcarp w59IG AacweHG Guo
QGsHaDM WEBI Qaacwons 51Gor.
as
900
exist;
- But none, of this potent divine;
This the mantra that is Siva’s Holy Form;
And
all mantra_is
in this contained.
HIGer FUSEGS SEH
2 WAS softs
Letters
He dances
the Dance,
Mantras
& 902
901
Dance
Dance
of Tattvas;
peerless here below.
Transforms
and
and
U,
of Srim
and
Sakti.
and
Si and
Va.
uswrtss FIFFE FIFOSES
usewrs Fong BS
DGEUbL
Aqab
uMots QGUSMSEH sTEHS
uswTrsé OeuNEHoHM cutGon.
How
Tiru
Ambala
Tiruvambala
six lines
Jiva Into Siva
The Dance in Letters Two
It is the Dance joyous;
It is the Dance of dissolution:
It is the Dance that leads to bliss;
It 1s the Dance that is Siva Linga
It is the alchemy that transforms
The coppery Jiva into golden Siva.
Mantras
Tiru
OinronGn pocorn 51Gb
OtnrenGm pwcrG“ewua sa55)
ow ld
OioeGm ponaQeumr wHS ow
902
Owsbd BLE OswLy QuTcHGon.
The Dance
of A
for Siva
Doab
Gab
Meditate
901
That mantra is the dance of mayaic tattvas the alchemy that
transforms the coppery jiva into golden Siva.
pULMgem
pu_Wgem
aL Ogee
BLGAA
U,
Thus form
He is unto Himself in His Dance;
He stands as A and U;
for Mayaic
mantras
each,
squares
Chakra
is Formed
Chakra
thus;
vertical
and
twenty
and
904
horizontal,
five,
And in each inscribing Letters Five
A and U are Tattva
He is the One
and
Fashion
LH STCOMSS
arGer.
A
Draw
s7Gor Hang 2 sng srl hoes
SrGon PHSNITS 'FSHUS MFEBSEGS
g1Ger
It is the fullness
seed
Srim and Krim are bija mantras for Siva and Sakti — same
All Mantras Contained in Two-Letter Mantra
there
exists,
‘into gold.
nama’
mantras
there
The Holy Temple atchemises
Krim
Thousand
Jiva
Turns copper into gold
’
Chant ‘“‘Srim’’ and *‘Krim;’
Copper turns into gold;
Qa@qsHorm wHHD7wW apr gwd
QGsHarp wEHId TED OD Qo
Seven
Purifies and Transforms
Chant ‘‘Sivaya Nama’’,
Copper turns into gold;
in sahasrara
2) Mantras have seven different endings: i)nama;
iii)svaha; iv)vamshat; v)vashat; vi)hum; vii)phat -
& ru Qwers
uwGw.
903
continuous.
904
Ambala
&
905
Chakra
(i)
Tiru Ambala Chakra (ii)
(Vide Mantra 923, Tantra
Four,
ibid.)
These verses give a tantric interpretation to the mantras and
the dance.
enGp
anGn
UTGD
anGpn
Flourw Gwé) oumwp5w
DeEAR aGbGut DmLIIdce
HGUTS aortmSHS HM ooTovrld
DEWEAR cuGQe; ery QuncrGer.
Chant
Sivaya Nama
and
Behold
905
Dance ,
This the way to chant;
Sivaya Nama, Sivaya Nama;
If you chant that way,
No more birth will be;
With Lord’s Grace,
You
And
shall behold the Eternal Dance;
copper (that is Jiva) turns into gold (that is
Sivd).
Qurcrenret
Qurerenret
wR
wEBowb
Ysoal Qoamosrgi
GuniAex sS5TGW
TANTRA
Quncreincr wR 7b yonsuycrG wANSAD
QunrcronngGtb ucvGorts GL_bYyOQurTm urgGw. 906
Chant
Sivaya Nama
Nama
and
too
shall
His
Form
Feet
of the Lord.
Behold
Golden
ODorGayh
YsSGF
Chant
907
Aoucrsgr
Chant Sivaya Nama
It is the Sukshma
Feet.
-
908
and Attain Siddhis
909
and Enjoy Bliss of Siva
mantra;
Chant it eight thousand times;
You shall see the (Sushumna) Path Subtle,
You may enjoy the bliss of Siva
That
is subtlest
nopsH
HEheW
MSD
lb-aPid-HW-Ky WD
Nama
Duct
p HHL tb
SFTUuNGtd
Blb-AGGw-
are of the Life-Vowels
Seminal Sounds Five
910
Five
and
One the Supreme Bliss,
One the Supreme Bliss,
Thus chant the mantra
A-I-U-E
and
Aum
lies in the
Five;
the life vowels
Letter
joy;
seed-letter
they
are;
mantra
Five;
are
they.
“One the supreme bliss. One the supreme bliss.’"— thus chant
the mantra. You shall have bliss. Bliss has its source in the
Five Letters, A,1,U.E and Aum — they are the five life-vowels.
The five life-vowels became the Five-Lettered mantra. They
correspond to the five seed-letters; Ham, Hrim, Hum, Sum
and Aum.
FHS5TWD
op5Gw.
(Subtle)
BOHSD
ATES
Hum-Hrim-Ham-Ksham-Am,
GFQnub aowrenrt uUTEOFDS gsTqyGon
GFGW wner appuler_& sro cores
GFGw wrt Macrmus DNaHssore
wrer
BOHFD
They become the Five
And joy that is within
Feet
You may easily transmigrate into any body;
The goodly Sakti will your companion be;
If you chant the mantra,
The fiery snake of Pasa will leave you,’
That mantra is the secret of the Holy Dance,
Chant it unceasingly.
GG
gone
B-F-20-Tg-g
Bliss
BOO Wont
BUpgL GCoralGe
OsraOMayd ursé SLAtuTby SAAD
Oeradgytd QDGEEmSHT GFGH 57Gor.
Sivaya Nama
Bombs
HCthSD
You shall have Bliss,
Bliss has its source in Letters
assume;
Centre the mantra in your thoughts,
And witness the great Dance of Golden
Osravgy
AMSG
AOSD
Sivaya
You shall behold the Golden Feet
You shall have children noble;
In the name of that Golden FeetI say,
The copper that is Jiva,
Will become gold that is Siva;
And as you behold the Golden Feet,
You
times. You will vision the subtle path of sushumna. You can
destroy karma that is very subtle. You can enjoy the bliss
of Siva that is the subtlest of all.
2
Qurhursm sresentd YsSot 2 om Eb
Ourputss srenosGu GewbyQurcr crud Gd
QurbunsH stots SGGwesl wrudGd
QurHuTs sere @ Absencr OsnvayGw.
Sivaya
145
in Silence
This mantra is golden;
Chant it not loud,
Just say it;
Your body glows red,
If you take it in slow,
As you breath in,
Your body becomes gold;
And in time,
Shall you behold the Golden
Chant
FOUR
of all.
‘Sivaya nama’ is the sukshma mantra. Chant it eight thousand
Tiru Ambala
Letters i, u,
Chak ‘a (iii)
a, e and Aum
are
the
Dance
Letters.
This verse give three alternative interpretations to the
“‘pancakshara’’ (the S-letter mantra). It could be either A,
I, U, E and M, or *‘Sivaya Nama’’, or the tantric “Hum,
Hrim, Hum, Ksham and Am”’.
Goa
User@ib
Goel
WrerG@
Giocsfl
Cool
uDgosr
@)Lb*291-3 -FF- -G -eTosT@nyLd
ulgoar@id H-G-2M-%,-T-aSS5TGW.
Two
The
Two
Chant
Netiastnoc
Wang
oDeniwir
Letters Become
Letter
Guc@anrcirer
mantra
911
Five Letters
is Body of Lord
it inarticulate;
As the Two
suffuse
your body,
You
stand
transformed;
The
Two
Letters
Become
Five
that are Lord’s
Letters
that
Corpus
is Jiva;
U-A-I-E-O
The Two Letters that are Lord’s. Corpus
Become the Five Letters that is Siva Dance
I-O-U-A-E.
The two letters, A and U, are the body of the Lord. Chant
it inarticulately. As the two suffuse your body, you stand
transformed. The two letters, A and U, became the five
letters, U, A, I, E and O — that ave jiva. The two letters
became the five letters, I, O, U. E and A — that are the
Siva Dance.
146
TIRUMANTIRAM
asGs
msGg5
HSCS
urs
Hourw poe eurrGy
F-20--T-Q- Hearwgw
F-20-—4-T-Gb- Heurwpw
garpger
Dance
The
The
Vowels
Become
Gan@errerp)
wiGp.
912
Five Letter Mantra
Dance Si Va Ya Na Ma
Dance Letters I,U,A,E and
O
(m)
become
Sivaya Nama
The Dance-Letters
Si Va Ya Nama
The Dance-Letters
Namasivaya,
I, U, A, E and O (m) become
te
I, U, A, E and O (m) become.
the goal supreme.
‘Sivayanama’ becomes ‘Ma Si Va Ya Na, that are I, U, A,
E and O — the dance-letters of Siva.
Compare
Mantra
Gan
Ogre
pt enn
gapofer epsom. Grup
@ssrgapornre
41 Got gomugsid 2 t oom
Learpehed mucin wWIeMssé SCS.
euulGm
curuiOr
HSCS Q)-2801--9,-TQ BOH\arw
tm
927, infra.
Letters aeu, ae and Aum denote the Five Letters, Si, Va,
Ya, Na, Ma. The origin of the Five Letter mantra is traced
to the letter-sounds in Siva’s rhythmic dance steps.
2. P@abuvs
The
He
He
He
He
He
He
danced as
danced as
danced
as
danced in
danced in
danced on
He
He
He
danced
danced
danced
Dance
913
of Ruby
One, alone
Two, with Sakti
several, all life in;
Three, Sun, Moon and
Seven, the worlds that
one Foot;
Fire;
are;
in Saktis Nine;
in arena that is Space;
the Dance of Ruby.
The Lord danced as One, alone. He danced as two with Sakti.
He danced with several — all creation. He danced with three
— the sun, moon and fire. He danced with jiva and with
all the worlds. He danced with one Foot, and He danced with
the nine saktis. He danced in the adharas
He danced the Dance of the Ruby.
that
are
space.
F557
THIRU AMBALA CHAKRA
QossQau
actwmacr
Q@55
QGrmsGow
QGsSs
Dose
DGSS
wenciQuncrmMe
How
ron
Crome
For NGESH
Fong)
USOSNoH
eriigsucs
to Form
mrGon.
914
The Tiruambala Chakra seems to be a cluster of several
Chakras. Its several. variations are represented in different
diagrams. (These are given in the notes appended.) Tirumular
also lays down the rules for chanting the bija mantras, and
expounds on their ‘esoteric significance.
There is a diagram with 121 chambers filled by the mantra,
the Chakra
Sivayanama.
Draw twelve vertical lines and
With twelve horizontal lines
cross
them
Thus are formed Hundred and twenty one squares,
In this chakra the Lord dances.
Tiru Ambala Chakra: ref. Mantra 904, ante. This and the
mantras
following give a detailed
exposition
on _ the
configuration of this chakra (ideo-gram). While commentators
widely differ in their interpretation of these mantras, an
ideogram into which much research has gone is one attempted
by Sri G. Varadara in his book, **Tirumantira Neri’, (Tamil),
pp. 11-115.
This rather extensive section on certain yantras has been
condensed by the translator into a synoptic commentary,
Consequently,
it is not amenable
to enumeration.
Tirumular previously expounded the truth of the ajapa mantra, .
‘Soham, that becomes Aum, which, in turn, becomes A and
U; and again, in turn, Si and Va. ‘Si’ and *Va" expanded
into the Five-Lettered mantra. Sivayanama, and further on
into the 51 letters of the Sanskrit alphabet. He now proceeds
to reveal the yantra or the diagramatic reprsentation of the
Panchakshara (Five-Lettered) mantra. He calls this the
Tiruambala Chakra, or the yantra for the Divine Dance Arena.
{The yantras are referred to as chakras here)
This
is called
the Sivaya
nama
Chakra.
There is another Chakra dedicated to the mantra, Hara Hara.
The significances of the letters, Si, and the letter, Aum, are
explained.
The
This is the Hara
Five-Letter
sukshma
(subtle)
mantra
Hara
has
aspects.
Chakra.-
both
The
sthula
(manifest).
and
manifest
Panchakshara
is
‘Namasivaya.’ The subtle Panchakshara is ‘Sivayanama.’ Thus*
the same mantra is both manifest and subtle.- This is
represented
There
in a’ Chakra
is also a yantra
—
the -Panchakshara
for the Siva
mantra,
Chakra.
‘Siva.’
This is
called the Siva Chakra.
There is yet another Chakra of 48 squares in which the six
letters, Aum Namasivaya, are distributed. This seems to be
a variation of the Siva Chakra. The six letters are the
quintessence of the six faiths. This is the Six-Letter Chakra.
Umapathi Chakra is formed by drawing ecighj vertical lines
and eight horizontal lines, and filling the chambers with the
Five-Letter mantra.
Tirumular winds up his exposition of the Tiruambala Chakra by
describing six other Chakras, whose worship by incarnation of
appropriate mantras, confers certain earthly powers. These are:
1) Sthambana Chakra — renders enemies powerless.
2) Mohana Chakra — gives the power of fascination.
TANTRA FOUR
3) Ucchatana Chakra
4) Marana Chakra —
enemies.
5) Vasiya Chakra —
6) Akarshana Chakra
and things under the
— confers the powers to exorcize.
renders the destruction and death of
confers the powers of seduction.
— confers the power of placing men
will and
desire
of the sadhakas.
These six Chakras, although designed for worldly ends, are
yet based on the mantra, Aum, with its incantation and ritual
variations.
srQcrrcrD
Sr@circin
sr@cirrcrn)
sr@errorn)
anpitp searGMerups Coungs
wEETAGS sorGu OpapsstGs
srHGanorh scrocrh DSYSSTGH
CarQuncim weueuger g1Gen.
915
of
Configuration
The
121
the
Lettered
147
Significance
They know not how the Lord
Became conjoint with her,
Who,
on
the
blooming
The
Letter
‘‘Si’’,, He
AV
AWW
Bow
ABOW
WIS
WIS
worse
wis
four letters conjoint
The
of His
The Panchakshara
Abode,
are great Letters
name
On
the
four
sides
of His
Chakra
His
own
letters
Five
Lie
Five
Letters
That
That
Manifest (Sthula)
(Sukshma)
and
Subtle
is
the
Lord’s
(Five
Letters)
Panchakshara Manifest
Subtle is Sivayanama
In the One letter He abides is Hara’s mantra tod.
Thus is He in that Mantra,
Manifest and Subtle.
The number 121 is the square of 11, and there are, according
to the Vedas, 11! Rudras (Sivas).
QGgisQu
HIST
ATES
HATS
storor
croror
TST
sNuGgsrar Sovenw
HHHot wrHygst
MWIGD Bor
ATHI
oreo
ADoaApY. ustGm.
Say
‘‘Hara
Hara’’
and
End
not
‘‘Hara
Say
And
Say,
You
“‘Hara Hara’’
you ‘shall a Celestial be;
‘““Hara Hara’’
shall no more birth know.
Birth Cycle
Significance
of Letter
“‘Si’’
Arose
the
Five
in the
Chakra
Gods,
the Saktis Nine,
And ‘the Bindu
and
Gros
Qois
Qoss
usaict QGrms mussre
aonset QGusmse sre
QGsS
nonQurcPe
cruig)
920
war7Gw.
That
Chakra
is with
six by six lines
formed,
The lines inside are five by five
Thus in all into five and twenty chambers divided;
In Centre of these is Letter Ma.
The Yantra of Six Letters Om Na Ma Si Va Ya
In the eight directions is the letter “‘Si’’ in the
Chakra
From that One Letter in places eight
And
Qoupa
alrbh
want BAG amns9OG
F5 Dou
gsm7b amanghe OoYeas CsoH
ASS
Soownw 3)Gas Aasmguwnus
Bang WarTTh sregl BrOGw.
921
Hara;”’
aU) Hlenouyor cruGaron. QGuaLwW
TLiQahe QerMiL Bmeperpinb #Grupib
elyw Msgaqb BT5ypb guAuuw
ulig wePowb uTeTO@uomyp) uTGo.
917
The
(is Namasivaya)
Letter Ma Central in Chakra With 25 Chambers
916
Say ‘‘Hara Hara”
Nothing formidable to you;
They who know not this,
Say
sits;
MWOIGSUCH FTHSTIW
HDIGZMINS Srovrd Guns
uHAcyM GFGWW
919
HOTEDGS srGor.
Chakra
abides;
lotus
They who chant the letter aspirated ‘‘O”’
Conjoint with the lettér unaspirated “‘m”’
May well preserve their life ever.
Diagram
In his own
of Letter Om
Inscribe Letter ‘Ma’ in centre
Above it describe Letter ‘Va’
Surround the two by Letter ‘O’
Split them in Centre vertically by ‘letter U
Place Letter “Ya’ on top,
Fix letter ‘Si’ on both sides,
That they look like eyes two,
The Letters
feet two.
Tiru
Nada;
Thus flourishes the Mantra, the Word Pure.
DELANpP sTeHT WIg5O oreHLon
G-4 QOss 2uTub x#HHor
Mir aTeopsms MTs oUpsgion
SL Lae anGuUr sr&eaiw ovnGz.
918
™
Ambala
‘Na’ and ‘Va’ to form the diagram’s
Chakra
(vii)
‘‘Panchakshara Deepa’’
Dandapani Desikar.
—
Commentary
BIO@w Opera SHANG UsHpl
BO wares Hots suGq Hers
B® Baer (pspw Slourw
an@@ Hanrws5o ypurrs gsrwGs.
—
Edited
922
by
148
TIRUMANTIRAM
A Variation of the Six-Letter
Describe
Letter
Pranava
Yantra
The
(OM)
In the Centre on top place ‘Si’
On sides two place letters ‘Va’ and ‘Ya’
Inside inscribe Na Ma Si Va Ya
On the outer round figure Letters Si Va Ya Na Ma.
At the outer
circle
describe
Hara
Hara,
circle
describe
Hari
Hari,
inner
Ambala
are only two
horizontal
the difference
lines.
Hara
(xi)
GS
SooUmlahes
smo
GWpbge sr7sgsrv
DorGaueit GornMNOd BmeHQVseps
UBSFGL Yorag
curGw.
926
Yantra
Chakra
Inscribe
Above
Si
Chakra.
GOS
GUS
STOW
How the Five Letters are Filled in the 25-Chamber
Tiru Ambala Chakra (ix)
See Mantra 905 supra —
Hari
In the innermost centre place Om, the Ajapa,
Mark the ends of circle by Trident sign.
923
In the row on tope of Chakra
Write Si Va Ya Na Ma;
In the squares on row next
Fill Ma Si Va Ya Na
In the row third write Na Ma Si Va Ya
Still below comes Letters in order Ya Na Ma
Va
Tn the squares last are Letters Va Ya Na Ma Si
Thus do you fill squares in Chakra
With ‘Si’ to begin and ‘Si’ to end.
for the Mantra Qm
In the
Tiru
Sye, Aorw Bows) anrwp
amy BoA
ww5DH Heunws
eTyGo arw 5sHAQusy ws87
ume Harsh Ost
pss soni_aNGo.
Yantra
CorHAOG
Representing
Bija mantra
each
FSHyC5
Lord’s
Abode
Hrim
trident
sign;
That surrounds the diagram Om
Write Letters Five
In the space betwixt trident signs;
The Chakra thus formed,
Indeed, is Lord’s Abode.
AKU
Bs
Qarg
2 srg
QETT
WHCHFTLD
AG! OUITLb THITLD
ASAUGEG
Qurgieurb
is that here there
F557 curGow
arto
QerGeat Qurmgsbd GuGz.
The
Yantra
for Mula
927
Chakra
Sa_Mehic gmiwbugiid goaws sonpudct
AML Yd ysonQurcims BOTs s7éH)
AMY
wWSETTSHHR BMHSwWTD sHpouaylb
In the Centre inscribe our name Mula, that is Om,
Surround it in circles two concentric,
AML
Inscribe the Letters Five,
A, I, U, E and O
That denote the Five Letters
Si, Wa, Ya, Na, Ma.
aM
stipsongsZiugs
In the space
Ogres ld
AHOTESGS.
How the 51-Letter Chakra is Formed
In Chambers
Enclose
924
—
five and twenty
letters
fifty, two
And final letter ‘Ksha’’ to end;
These with the one letter Om;
Fifty and
one in all, the letter fill,
In Chakra’s chambers five and twenty.
Ambala
Chakra
How
This
The reference to letter ‘Ksha’ in the third line makes it clear
that Mular has the Sanskrit letters in mind. *‘A’’ to ‘‘Ksha"’
make 51 letters in all, says Mular,. which would correspond
te the Sanskrit system in one manner of counting, for in that
language, there is a great flexibility in enumerating the letters.
The S1 letters referred to in this verse are the Sanskrti letters.
Due to various reasons, the number of Sanskrit letters vary from
Fill
Then
DIET
oimtbym
ait_tw
wows
spyoroctw
HOTS
HFOU
wrbIS
mwtksQ
with
Cray
Eww.
Letters
two
Five
stated,
its loveliness
take.
Qwayfid
woud
cruigybd
cuypudesr
Aswgyd
9Hws
DsANSG
grec
Ywaybd
yorsyid
QurnGesu&
wert adcsr
Hugid
psgsGq
Yycrert BGHSGS.
929
to Chant Mula Chakra
As you describe Chakra of this mantra’ (Om)
The Lord as Guru will instruct you
gorar_e_w
BAcamn
—
famed,
circles
does Chakra
How
BMaM
Chakra
between
entire
291t0 61.
HoThS
two
to Fill in the Mula Chakra
the Mula
In space
(x)
HAOTGS
the circles
GurQGuh ngiepe wHSob Werergy
Gsriahp ssa oll gsa. s6Sudei
GarQun Ngo
Hermgy FsaTW
aiQun NGss Quads cnGw.
928
in each;
With letter “‘A’’ to -begin
Tiru
between
The
925
way
to meditate
on
Anterior
to chanting
this mantra
it, clear;
TANTRA FOUR
Were
the
seed-mantras
To Wind,
Water,
that pertains
Fire, Earth
and-Sky
Lam,
Ham.
Yam,
Vam,
Ram,
and
Mular
connects
the pancakshara
SUYSTEH
Fuqor®
Au
with the five elements and
their corresponding bija mantras in Tantrism. (These latter
are nasalised forms of the letters Y, R, L, V and Ha.)
AON
Oe wpgHerGw
aD
cgerGwGa
POLO
Herm
AAL®
bowen
onpib
Asay
Hourw
Sum
BTEC
Hw Qectrars
Sauh
930
Sivaya Nama
Conjoin
the sixth
letter U
To
forty-eighth
letter
the
uPMeargy
xu Oo GurGw.
S (a).
Add Bindu letter M (.)
To form the syllable .Sum:
In similar fashion
Conjoin the fourteenth letter Au to S (a)
Add Nada letter’ Ah (:)
To form the syllable Sauh;
Chant them Si Va Ya Na Ma to follow;
Thus when you chant the mantra, full formed
As
Sum
Sauh
Si Va
The
triple Pasas
Take
to their
yororen
Ya
Na
Ma,
in distress howling
heels,
Qoauu
away,
sues
and
Their
The
thus
the
Two
are
in amity
holy beings comrehend
931
Bija Mantra
seated
the meaning
AUN
oussH s7I@
Corvmagsgi
Qual @Qu urnréAcd @Mmsw srulhoew
waa @ CGuoGa aalums sos
or
OsrbAc@® Herm a _cé@Qsraps gs1Gw.
Describe Letter ‘‘A’’
Above it inscribe ‘‘Hara’’
Further above Place Letter ‘‘E’’
Then is Linga Form shaped;
Centre your mind on it
And course your breath above,
You shall vision indeed
of Divine Light.
AUT)
Fao
SUgyorG
HIGH
T-—22
toons som
465535
of Siva-Sakti
all;
How they entwined are,
None knows;
They who know the mystery
Are indeed blessed
Of both, Sakti and
of this union
Sadasiva.
AGOFUS
S1Go
AGOS
AGOFUPS
AGONS
SIGH BwIGSUG
FTSHTWD
STH\w VEST FEST
gerGor 23wWTEDGS g1Gor.
Buwissoret
Panchakshara
Letter-Five
is seat
Letter-Five
is Holy Mantra
Letter-Five
Letter-Five
is Divine
is Lord’s
AS50Ms
Stan
DorepsHer
Union
FHHujwd
934
Chakra
of Nandi
Chakra
abode.
EMU
~
GuyD
HWsQau@s
CsrHeoantr
inner.
Letter
of Dance
—
Si
How do you see the Dancer?
Many are the ways;
Chant
first Letter
of Dance
(Si),
Thou with Dancer will one in thought be;
That is the way to see the Dancer truly.
Even the chanting of the first letter of Sivayanama is enough
to enable the devotee to envision the Dancer.
ASDOFS
WsAogs
Gorslerm
Gham
Boron erupendGw
sacs
CsrHear
HSDOEE SHHCIY HSS WOM uno
ASDF
GTEGHD anréHercr gsiGou.
932
Chant
Om
and Rouse
936
Kundalini
Kindle the Fire (Kundalini) where it dormant lies
Chant letter ‘na’ that is in the chakra
Linga Chakra
The Dance
Mantras
There is Letter Hau
There is Letter Sau
In them are comprehended
Chant
The Lord is seated in His Consort’s Letter (Sauh)
The Mother is seated in Her Lord’s Letter (Hum)
When
are
ASEOQorT Oromrenmiw Qancrensw gruipbiut
AG5OMS STIG EPwgs curGw.
935
#75g/Cor
Interchange
States
Sakti
HHH SGS5H curentsagee
5H sarGloucr s1Gor.
933
and Sau
HSS
away.
Quarelerc ore
ores 5755/Gor
coro
Qaut Qorismy AGU
yorenu curort Oungern) suntsGer.
Siva
149
Then the symbolized ‘na’
Brings the Lord there.
s1Gor
WMSHOG
srGor
wohSs
erGer
wos sGart
asueoa
GaréGeonro,
anGer WASBED Gogup maugSOs
Chant
Garergy
anfldoonw
wantgms
se@eral
‘‘Ma’’
She Herself Grace
QHLS
wr@Gup.
of Grace —
grants
If upward you lift. Kundalini;
Sakti
937
150
TIRUMANTIRAM
She Herself granting Grace
High above in Sahasrara places thee;
There do you chant Her syllable ‘‘Ma’”’
You shall indeed be placed
quaue
udaue
Like
Of greatness
a gem
of ray
sadQerch
saQeard
se2Q@orat
CuGuer perponc Q)5H7cr
Guduer Herm Hangsanss
GuQuers
asmi_ymer
Lord Revealed
in radiant
And
the
Lord
maGer.
revealed
His
letter
crowned
Self-Existent,
banuac
AMES
two
Form
and
three,
Nandi
shone;
Vast.
udsayults
in
Oacdovmd
arieae
anies
SIbAOD
w5HICG
Gipusms
27656
WEBI
gQucr
Curse
Power
of Five-Letter
Mantra
QQner
i
Ete
Gnupiiddsgser
prOwer
Onapeid
AOwer
Oepriducy
bine
sa1G wHps9os s1Go.
WicionaDivine: Dance
;
2550
:
FHEBoow
sAGucp
Buses
curps)
cumitecir
gieromHa
umm
The
940
goal to reach;
Make it blaze;
They who know Him thus
Seah
He, Lord of Vedas, gave us this birth,
That we might the Lord of Vedas become;
The Lord of Vedas stood within Letter-Five;
The Lord of Vedas is Himself Letter-Five.
Pep:
Fh575
BHO
BAH
gbuUs ConArups gIerAHsL!
uTgyp wssard HoarHOw
srouycr smCs
BAanm
aQcrp
FIG Corot acdenws
ase sacdued uw.
wang
Five-Letter Form
His Feet
are Letter
soso
941
of Siva
‘‘Na’’
His navel is Letter ‘‘Ma’’
MUMUS
uTU
ursé
Qawpsr
‘‘Ya’’
Onepsonsujes
Anssencr
:
Pee
un@“sra)
un@sreD
.
:
fener
gioirGor erepsns FSI
Harm usmahed .ursgHsG tb
Pig
:
Fifty-One
ugtuger gsrGor.
Letters
are
945
:
Five-Letters
FEBuyd
Also
In Chakra that is designed
Sh
i
Are Letters Five in places appropriate;
There stands He the ParaPara (the transcendent
Who the Fifty One Letters fills.
—Thus Five-Letter Form of Siva is.
Osciodud
Verily saw Divine Dance,
For ever steeped in ecstasy.
Reality)
His shouldérs are Letter ‘‘Si’’
His mouth is Letter ‘‘Va’’
His cranial centre aloft is Letter
944
Kindle Kundalini Fire,
AGKIsps stg uTGGw.
Lord of Vedas in Letter-Five
BHam
~ 943
OmupiGu.
Chanting Om
Invoke Holy Nandi;
Chanting ‘‘Na’’
bepua ams wWHSHLS soe isi
LanuacH
Letters
That Mantra spread everywhere
That Mantra its boon grants to lives all,
Do you chant it appropriate,
All hostility that harasses you shall flee;
It is the Mantra that makes you mighty and strong;
That Mantra do you invoke chanting OM.
as the Soft Light Uncreated,
Himself He stands as the Vedas
Chant His uplifting attributes
Himself He reveals,
The Sage Unborn of Vedas.
;
banua ors 0955 Imad
WHHTDH
Renee
‘‘Si’’
The Lord is Uncreated
He stands
UIbSS
‘‘Si
Sparkling as rays within gem pure,
It beamed‘ aloft for all to see
Unto a light set on mountain top.
:
:
st
See ae eae ues died
| Gee
a eee
eae
eo
srGor GQuepGer wrugid gHya
grGor Quapss wenmnwa oamGiw. 939
Himself
are
938
ees
light
(Indra)
of Devas
There stood Lord
diadem bright;
thus
942
in Five-Letter
See Him as Letter ““OM”’
Wide He spreads unto Ocean
His First Letter
beamed
Lord
in it as His Radiant
And
ctBene
Harm
GuQuer
The North
See
serene.
sa@erat
urs gatum CGoréhuy.H
urs uTsgsiblet mTGor.
upor
AGOSUDS
sistEO aust
ujporw
fue
untéHo
wows)
ugorw
Aupw
cnbuss
Cero
ugwrw,
or)
wwupwionws
Hern.
946
TANTRA
FOUR
151
Significance
Sivayanama
of Chakra
Inscribe Letters Five Si Va Ya Na Ma;
In the next row place Letters Ya Na Va Si Ma;
Further on place the letters in order thus:
Ma Va Ya‘ Na Si; Si Ya Na Ma Va:
Within this Chakra is much good that comes
Within this Chakra are Names Five
This Chakra is Letter-Five of Dancer Divine
This Chakra is where Dance Divine incessant goes
And
on.
Va
Si Ma
Ya
Na
Thus do the Five Letters in Chakra permuted stand.
pen
psgiescer
CETEG
YSyw
Aon
atUpsgHsaor
CGHTSG
alosrosrpl
Herm supsgisacr
Cprg7 Hlerplyod
Asm
Hlormercsr
aTUpSHMEHLD
gs1Gor.
947
Five Letters are the Five Elements and Five Colors
The
Letters
Are
the
that
stood
Elements
Five;
The
Letters
Are
the
that
Colors
thus
stood
thus
Five;
If Letters
stood
in order
He
within
the
stood
appropriate
Letters,
for sure.
Letters are said to have colours, perhaps because when used
in yantras, they are coloured differently. Usually, the colours
are
five,
namely,
white,
orange,
yellow,
Qaahu? SGrns wWGrenaul vssZerewv
SAMUI 2QaETToTEe, HHP cicsrosf)
OnaAsG anaQGsnby Coicdlsg 5155
Aseuyid Dosroe, Flows HoGw.
950
green
or blue and
black.
Colour Symbolism is important in Hinduism. Hence, the Five
Letters (pancakshara) are said to represent the five elements,
(cf.977) and are assigned individual colours each.
Yantra
This
the Siva
You
clear shall know.
Mantra,
Hang arg Hans sQeurw
esrngGuor Lapb coluio
mun.é
(pi. Ger Hach5ns
Geww
(pSHacr 2abg Het mTGor.
Alans
GSIT
Three
Ways
and
of Chanting
With
‘‘A’’
And
‘“‘Si’’ in centre
SIDS
(That
is, as
SDHSoIST
HeaNOa
Safer
Chakra
GFHDum
Oarcroswu
Leads
to Nandi’s
Grace
~ Thus stood Chakra;
And thus did it extend,
To the four corners of earth;
And thus did Lord stand in Celestial
He, Master
of comely
Maya
who
The word
stands
‘chakra’
arena
of Grace
high aloft Mount
Kailas.
stands for ‘ta circle used in a variety of
senses. In rituals, there are different chakra - sadhanas in
which male and female aspirants assemble and perform the
rites
of Pancamakara.....
chakras
are of five types,
to the
Niruttara-tantra,
- Raja, Maha,
Deva, Vira, and
According
Pasu. The term chakra is also. used to denote yantras or mystic
‘ttrikona-chakra”’, as
known
variously
and
diagrams
the term is used
Again,
forth.
*tasthakona-chakra’’, and so
to denote different nerve - plexuses within the body’’. (N.N.
Bhattacharyya,
‘‘History of the Tantric Religion’. p.419).
Qe Fears gictGer GewibusH
Osres_
Osroi_Qse séa0s gictGor EHowss
OsreaQeF F557H MEST THPSOMSHSN
949
AsnerQs séars gorpeip m5GS.
Om
‘‘U”’
Na
951
Panchakshara
to commence,
Ma
Si Va
Ya),
With ‘‘A’’ and ‘‘U’’ to comnience,
And ‘‘Va’’ and rest aspirating in breath regulated,
(That is, as Om Va Si Ya Na Ma)
With ‘‘A’’ and ‘‘U*’ to commence,
And
Land;
And from Nandi flowed the Milk
As from mother-cow unto calf;
Nandi,
948
carGw.
Mantra
In the Space Centre (Eye-brow)
There mark letter ‘*A’’
At the top of cranium place letter “‘U”’
Surround with letter ‘“‘ma’”’
On. its ‘“‘leg’’ place Bindu letter “‘Si’’
On its ‘‘horn’’ place Nada letter “‘Va’”’
Doing FsaTw GeRw ryaNQucvevmd
wens curuiblorm- WrwKeT oaTlLanors
UTES
for Siva
‘‘Si’’ and
rest in order
following,
(That is, as Om Si Va Ya Na Ma)
As you thus chant,
The Primal Lord of ‘Om’ appears,
Rejoicing.
App M$6S
2p
MSCS
Hamgw
grag
wyNOuTGeT
somes
Ashpdanss Deep@Geriit Owuwii@utgGar
6Hpb
aAHss
Lord
DurcrGurgya
is in ‘‘Aum’’
Where Adharas
“*Aum’’ is;
end,
There shall you see Lord
Who. of Himself reveals;
He is Blemishless,
He is Light Divine,
He is Whole Truth,
He .is the Alchemic pill,
Of flawless gold.
EailmsGu.
Beyond
Adharas
952
152
TIRUMANTIRAM
srs 5rd
wsaacm GurGeidoo aus
2aQacim (SH YGAS SOSHOW
wnaQ“causr@ner syetGor, upurr 5eHenw
auaere, OsrovgyGacrcrions Q)whmsGu.
Chant Aum,
Ha(m)sa
953
Nandi Appears
The knowledge
The
THagy
Letter Ends Birth
of Jiva here below
YSHSH
srGor.
And
breath
truth
of
955
through
central
Sushumna,
be in the centre
within
of the Garland
of
Tilers;
When in the Centre
of that garland
The Primal Mantra AUM, Vedas speak of appears,
Then is Mukti, sure indeed.
Hamsa;
Great Mantra
Rises
LysoGor
wHH7b
Gurésp
GoréG\y.cd
AMSG
wHHDTH
HBMGsF
wrGw.
959
‘‘Aum’’
Mantra
Sustains
Life
‘‘Hamsa’’ Mantra chanted within
In directions all spreads;
It is the Mantra of. life, sustaining breath;
It is the Mantra in the lotus of heart;
When constantly chanted,
That Mantra in life’s centre
Is verily unt®a mahout’s goad,
That elephantine passions control.
AGMA
gidugbd H"waOVsup Brsw
Qugs g14Ue0r Cueslu albgi
bGa wang Fang s@ouruw
2G00
Qn Epnwps HoGw.
960
Sivaya
Nama’’
In formless space rises Nada,
In .Sakti of slender waist rises
Bindu,
Csys
Together
D6 pP5GHG5 srGor.
Chant
956
Sakti and Siva are on the Mystic Letter Below
the Navel
Below
the navel’ is a great Letter,
The unholy its greatness know not;
Even the Creator (Brahma) knows it not,
There it is Siva with Sakti, in total splendour.
AUaT®
sQacsty
sIgQIDD wEDow
AADaun®@
saan®
saQacsp
saQucn
srGwd
g7qGb
Kadar®
suai
Horny
957
‘‘Om
they form,
OM
With letter. “*Ya’’ in centre,
When mantra‘Si Va Ya Na Ma is incessant chanted,
That mantra (Om Sivaya Nama) spouts, Siva Bliss.
MNsgatd Brsupb Cwal wr orgays
6680 GornGL semutiu® cori od
HSST Cureas SySdap. sVPOwW
AGH
s9HAowt
9sDps5ICH
wrGw.
958
in the Heart
praluier Sips Bre crUpsOsrcrgy
unals og Ser wwe) cumMevonc
eMwu gob a"Hw@euncs cars)
stb
mantra
GaISG WEBDIEG Devgis HDosQup
AMEGT wHHTH BST wroios
Mukti is When Aum Appears in Garland of Letters
:
Within
Course
the
Hara’s
And with loud noise departed.
STAND KHAYNS STUSHNM BMsaTW
DTIOW BOGyM gLdUgs) LwoMTex
Coane san Gaugib MomdGw
BHaD
know
form
There is a Mantra great
That inside heart’s lotus rises;
It roots lie deep in the navel;
They who know it not, come by it not;
They but prayed at sunset
Is unto letters written on water;
There is a Letter in heaven
They seek it not; :
Who knows that Letter?
They who know it,
Have birth ended.
Cob
none
together’
wpHrb germier Wage
2 Huug)
2 BAWaynGer 2 Swibucir omnrb Dees
sEAOsH unbout sow sHHovr
AbD DsrepgHiGut wntsgsacr prrsGor.
aurredt ev Ts Osrergy Soot) curiicvency
uray Qupgsers sion goursor
omehed aTiIpses 2oanAot g1Gw.
964
Heavenly
But
‘‘Sa’’
Mantra
When that truth any one knows
He shall know Hamsa as beginningless.
When with ‘‘A’’, chant ‘‘U’’ simultaneously,
Then does melting Mukti there appear;
When ‘‘Ma’’ I chanted;
With me was ‘Nandi’;
How shall I speak of my Father’s greatness!
Bie +THpsHa avs
“Ha’’ and
(Hamsa)
is Hara’s
wHHIL
BES
wrGw.
961
The Mantra is Oblation to Siva
If Bindu and Nada conjoint reach
The Mystic Moon inside the head,
TANTRA FOUR
The heavenly ambrosia wells up,
The: Mantra that rises there
Is verily the oblation to Siva.
AOnups
Gsrgib
aHeunt
Fifty Letters
ahAPeort
srGo
2uTQUM
orGw.
Chant
Aum
Be Redeemed
and
962
They who chant the Six-Letter Mantra
Ya Na Ma)
Are
they
who
truly
(Om Si Va
know;
QHD oUpSCET OuliSae eponauGhaw
BD atYpssoo gpbuGsr OneOnerunt
Genh arepsHaled ulG eapergier
BIS TUpSHe@ gry4é@arer afGo.
963
With
Letter
are
vowels
fifteen
HERP)
reckoned.
BIsb THHSHLU
LSS SOV) UGerrp smowgsrws
S550 orsom sreytw unulerrer
HSS
QeariNGu gwugAsrer mtwGs.
within
964
The 51 letters of the Sanskrit
various parts of Sakti.
bu
abu
Dsyps6s
DspsCs
g@bu OsypsCsy
‘g@ibu
entire;
language are identified with
wre
spgslon
aeQeeps
966
Five
letters
He
created
elements
With
Five
letters
He
created
diverse
With Five
letters He
supported
With
letters
in Jivas
Five
He
five;
life;
spaces
vast,
abides.
Chant
aoreyibd
yee
His Name;
He
GwrGer.
967
Beckons
to You
srGw.
LST
O GHD 2 1968) srevrplp
usrey9) Gaorafuyjid witty wrusb)i Ged
Merosict mugt oN
19 snp
corcHiet Onapsserr wunApler mrGar.
in His Five
He
He
is Life’s Elixir,
is Time Eternal,
He
He
is Music’s melody,
is Song too;
The
Celestials
adore
Him
He
965
968
Letters
fervent;
stood;
In Five
Letters
He’ stood.
25Der
oper
2590
258oar
Dug@muGu see
wragytd
QuGg@muGu sew wragyb
DuGewGw wyGanrer apsaup
ams OCeuri utaey witGw.
969
Chant Five Letters and Be Forever Young ~
Spaces vast arise from Five Letters great
Temples Holy are Five Letters great
Grace of Lord is Five Letters great
soosgbCa smae@pb
gsooorgsrs wHEeEd
MDsepsgbGurd
With
In their thoughts
beams,
With kalas six and ten,
And endlessly expands,
As neck, hands, legs and body
As Letters One and Fifty, too,
Her Form expands.
UHL FSomer
Five Letters is All ©
Lord
Sakti Expands as Fifty-One Letters
With Letter ‘‘A’’ tnat is Bindu,
And curled Letter “‘U’’ that is Nada,
When together they upward ascend,
Sakti
WSD
They who continuously chant the Lord’s Holy name,
In desire high,
For them Karma’s. miseries fleet away;’
The Lord says: ‘“‘Come unto me’”’
—He of Matted Locks.
This verse is inspired by the concept of ‘‘Varna mala”’ (garland
of letters) of the Sakti cult.
Ms
STHuse Gure uemis sore
srIu vsNw
somPercr
STC
Horgg her’ mrGor.
GutbBOb
Together with consonants,
The Primal letters are
one
STOVES
AGWNYS
AGNpsS
AGHONUS
formed;
To Bindu’s luminous letter ‘‘A’’
Add Nada letter ‘‘U”’
With rest of letters thirteen,
They fifteen vowels are;
As Fifty and
AGWVEYGS
MIPEONS arhaIAr saxo srOsnse
GenigO@srp wrnw Osr_ng@bd aqunGee
srihs Moors gwir Curses SmvcayD
of Fifty-One. Letters
‘‘Aum’’
to Five Letters
Here, the number of letters is said to be SO, reflecting the
vacillations of the phoneticians of the Sanskrit language.
They who chant not the Six-Lettered Mantra
Are they who know not;
Even they who chant with othereletter none,
May with One-Letter (AUM) redeemed be.
Garland
Come
Letters Fifty are Vedas all,
Letters Fifty are Agamas all,
When source of Letters Fifty are known,
Fifty Letters to Five Letters come.
BOs
Dsnerprs @ 2 cognac
GauGnups Hor Morbuacd ants 6
eOrups
153
Chant
Five Letters
great,
You
shall ever young
be.
154
TIRUMANTIRAM
Gudops
sree
stiypwond
Ape
SOs sruplos srmBuywb .3uAGerer
FOS sruqms) wry grOweps
GsrOQops SFaib gover gnGw.
970
As One-Letter
Letters
Lord Pervades All
As Seed-Letter, He pervades Spaces and Beyond,
As Supreme-Letter, He fills world and sustains it,
As Renowned-Letter, He stands as fire, and life,
As one Letter, He stands Resplendent
Lord. Dances
Five
sipsGsreng
Grab
2 Gag
Brenb
apsHaiat
Graw
29HAHD
Bren ipsGs SNVEAA oMTrsl_EG
BIMMD ApS SS) BoTQer) 51Gor.
Chant
Sakti’s
He
Eight.
that
assumed,
Letter is Way
In the mantra.
Na Ma Si Va Ya (Panchakshara),
Holy.
the fourth
Qougsorcr ahGenip crorgyot Guwad)
Busser ormGs GinGley eroseyid
uugsecr Gung ugsng) upmitd
Quutsserct won Msnnms GsGer.
Si Va
Coys:
CGpwgs
ussgyb
oTADGU
gGsDsor
uUTGaEG
‘‘Sivaya’’
Beng
wang
Hang
Usb
Q)jorGiwb
cuofuj.
or gig
SSI7
(UPsSOOSraT
DLAGSETD
WSIT
(PSVAICH
WIS5SS
Chant
Om
For
2 OITSS
FNGor.
Na
Ma
976
Si Va
Letters “‘Na’’ and “‘Ma’’ -to commence,
Letter “‘Si’’ in centre,
Letter “‘Va’’ intoned in breath regulated,
Together with ‘“‘OM’’ at beginning of all,
If you even once chant thus,
The Lord of ‘‘Ma’’ (Maya)
Will in your heart be.
anne:
QL oNuer aimipoica
The
Five Letters
Can
Na Ma Si Va is Sakti Mantra
Five
the elephants
(senses)
g1@
Stand
B@eouruw
973
saved
Hoval
HermrGer.
uct ulGe ugwes DeepssBor
Quer wAGDL go usdag
terGs
and
975
AGFIGD AGVEYS SUGEF wrasot
AGOFYH HLS SHSSUM oNTGEL_CS
AGEING wrH wmsabys onGw.
977
This corporeal body is of rice food made,
Offer it into the fire of Om
Chant incessant Na Ma Si Va
That the name of Sakti Finite is;
She, Mistress of Dharma, stands revealed.
pliw
ugGw
Letter ‘“‘A’’ is Jiva; ‘‘U’”’ is Para
““Ma’”’ is Mala
>
Thus it is in Three-lettered Word ‘‘A U M”’
““Si’’ is Siva; “*Va’’. is Sakti;
“Ya"’ is Jiva—
Thus it is, Three Letter-Word Si Va Ya.
AGT
Bos AAMDGH Soren wwusHencn
BHA
day,
|;
All my prattle ceased.
gush
2 srg
‘‘Aum’’
972
The lovely Sakti into my heart entered;
There She-sat rejoicing;
Chant Na Ma Si Va,
Think of what it brings;
Cling to Her Feet;
Tb
2uIGg
What
letter is Va, denoting Sakti.
was
Forms
and
Five elements plus the sun, moon and jiva are the eight forms
of Siva, or Siva is pervasive in the eight directions.
971
The Fourth
Transformed
gift,
night
bang webrw agp
UssHH
Flsno¢; Hlouwnw) cusngud ou. oor
ASW
2uIOTST Mahway wnrGw.
Letter Va
Na Ma
the Lord’s
Letters
Rare.
In the sound of Fourth Letter (Va) world takes
form,
In the sound of Fourth Letter is World contained, »
For them who chant Fourth Letter incessant,
Chant
Five
In it, central He dances,
In endearment eternal;
ward
Bronk
are
in the
5OCa
suQurg
orBhor
mrGor.
974
the Five
Senses
In the body-forest roam,
The Five Letters become
For the five elephants,
Only they who
the goads
can contain
The five (senses) together,
Can, unafraid, reach Primal
25g)
HoawnGasnreax
Control
smo
y.arrh
Lord.
scichGa
U5S G6eITH wrph waorH
5EBeow eases sry uspOuT@E
5D
Gaus
antaGe
si_miB@doaw
gsnGon.
978
TANTRA
Contemplate
The
Five
Kalas
Si Va Ya
From
letters ‘‘A’’ and
them
arise
rest
the Five
(A,U,M)
Aum
Si Va
Ya
Hold Si, Va and Ya,
And Na-and Ma
In heart’s centre,
And with ‘‘Aum’’;
The Letter Five when
The
Lord
of ‘‘Ma’’
Nama
thus
HourwGw wergyib 2 uN
Gursypbh EGrewup wires
OsGor
bs -Sucimt
and
Reach
Lord
chanted,
(Maya)
appreciative
appears.
OscrMam
BD (sev goazgsDor BIO
sHuUmecr
ADYSY
OFDY simu
cdalenot
Abws ginGer Ashuad
anra_es
SHYS ONGEH sanHloaus SaGon.
983
mrGov
wsFlor
wroag
af GL.
979
Si Va Ya
Leads
to Liberation
Chant Namasivaya and Vanquish Karmas; Chant
Sivaya Nama and Be One With Sadasiva
as well;
In the Five Letters beginning with ‘‘Na’’
Si Va Ya)
Are all actions you: seek to do;
Chant Si Va Ya in love
You shall immortal be;
It.is Yoga
rare
and Jnana
Those
Letters
Aum
LawGu
_aCu
cays
diGa
in their hearts
‘‘Si’’ to begin (Si Va Ya Na.
Osalsgiors Gorge
AagIG wEES
Dsohweucd cumracit
OsohbGBGs sro.
Chanting
The
The
Letters
Letters
‘‘Siva’’
Takes
981
(as Form)
The
Lord
This
is true,
“‘Na” to being (Na Ma) is Jiva,
“*‘Si’’ to being (Si Va) is Para,
of Tattvas,
beyond
doubt.
Chant
Aum
and Win
‘Sivaya)
Know
Is verily Siva’s Form,
Seek Nandi in Jnana within,
The Five wavering senses,
Your friends become;
Chant AUM and be doubt-free.
They who understand ‘‘Si’’, ‘“Va’’ and “*Ya’’ with
“A”? and ““U”’
Have realised ‘‘Om Sivaya’’ as Mantra great.
‘
to Siva
FAW TOW
QrerOu Galssw
Bryw BEAeow Eresgict CGaronusgs)
AHiUW MUG
MAUGO arora
Gsyu ssmers D5eigsH wWGr.
985
Along with ‘‘Si’’, ‘“Va’’ and “‘Ya”’ (That is as Om
wang (pr Gor
BHOAD sry
You
984
Even they who have tapas none,
By chanting Si Va,
May yet Siva become,
Chanting ‘‘A’’ and ‘‘U”’ in understanding
wens
wang
a
Bue, Aoupwb 2uWtus wiges
SUT
Horger F$5) WIGE
Aa@woremD) wruiuc ors7 curse
AuG@weru grommlb ssa
apnGs.
are the Refuge
Si Va Ya is Siva
hold
Will with Primal Sadasiva one be.
Realize truth of blissful letters Five,
The transcendent Reality fills your heart;
Truth this is;
And immortal you will be;
Letters Five is your Refuge;
None other, I: emphatic: say.
Aanmw@ar
Aainu@ear
AcarwOer
AarwOan
who
The Five Letters with
Ma).
AGS
AHS
gioremw moHNG5MCr
Ope@ees gioGor Honmuywd upmugiw
UGE UWdenw wend gGb sypalevenw
SQF VgQaucrg srHgiHor GCpyGer.
980
Five
(Na Ma
In the Five Letters are stubborn Karmas vanquished;
With it,
The illumined Jiva receives Grace
And he Siva becomes;
That indeed is liberation true.
Aang
pang
982
santhi, vidya; pratishta, nivritti, are the five
LwGyes
AGWSS
AGTsSHS)
(pi_Gor Qg@ar gicntss
(psvacr WHSgZBcX mirGor.
Chant
Letters,
Leave out Letters ‘‘Na’’ and ‘‘Ma’”’
(Thus **Si Va Ya’’ contemplate)
Nandi in Muladhara you seek;
Those who meet Him there with Parai (Sakti)
Will have actions none more to perform.
Santhyatheetha,
kalas.
155
ear7
bang
arose
From
FOUR
Senses
‘‘A’’ and ‘‘U”’ together (AUM)
aL Ob
QrwOb
Qelsh
Aapor
TL Ob
QreObd
sapwrs
genpur
~
in depth
156
ot Ob
ulig
-
TIRUMANTIRAM
~
Aum
Qc @w QAouvcm Bre) aosrts
986
Agssrss sorwniss urgsGw.
Aacwwpse
apaGor
AOUYPSHY
FOUYSO
They know not well Letter Eight (‘‘A’’) and Two
DNFFayld
sHETE
They
the ignorant
(‘‘A”)
and Two
one,
know
not what
‘‘Eight”’
(‘‘U’’) are;
In Tamil, the numeral, eight, is written as the letter, *’ (A);
and the numeral, two, is written as the letter, ‘’ (U). Hence
the play on the words ‘eight’ and ‘two.’The illiterates are
generally referred to as those who cannot count eight and
two.
CGoGaG
aeSn
QeL Boer Qanacr aapsOsrorMed
alts
Gawem srpusOse.
Oi
Oe
ALLE Oseepsgaie Des HoGw.
987
eight lines
In forty and. eight squares
Sacred
Letters
Si Va
OewHa
Place, them
all in squares
Dhanavar,
the Chattar;
51Gon.
988
wimp
All these
all, yet
Three,.
and
flourished
one
and
the
same,
Bindu
and
Nada—
but
names
of Sankara
the
and
991
Chant
the universe
that is Seed
appear
The 10 kalas of fire are: dhumrarc, usma, jvalini, jvaalini,
susri,
surupa,
kapila,
harvya-vaha
“‘The
Garland
of
Letters,’’
p.103,
quoted
Saubhagya-ratnakara.
appropriate
the Sathirar
two,
soaps
Gscraw wibwe araent
OsremOimps Comore myw srosgil
Ler
wins uUBeaip CGudserpy
pomp wrGw gwoGleicrt curGw.
992
ugTUgLb
Metter gsibeow aise weer
Tlieer wruleyid Freer BnsSnw
EL Oaucr CGusacr gormf GwGar.
Five
First.
INs5rG Desnow wre csengEs)
BSSrt Sos
UGerrgy Breyer
255TH -ucnefgos trH) snvGsr@w
ussmbd Ogw s_mGuinis CsnGCu.
Vide
Siva Chakra.
ULL ot wrse
they
the
and
kavya-vaha.
Bindu, and Nada and Siva Gana Natha,
form
them
visphulingini,
The two Guard-gods, and the rest of them fifteen,
Thus
are
With
3)
DNpgayd BTSEWE
séa75
then
and kshama.
Siva Chakra
The
of Siva
2) The 12 kalas of the sun are: tapinj, taapini, dhymra,
marici, jvalini, ruci, susumna, bhogada, visva, bodhini, dharini
srorut sit s8or )qhoursar
Boargibd epauGgr Lappe onHacir
Csaoryes
First,
990
_1) The 16 kalas of the moon are: amrta, manada, pusa, tusti,
pusti, rati, dhrti, sasini, candrika, kanti, jyotsna, srih, priti,
angada, purna and puramrta.
distribute,
uGeorsgid
gms
Ya,
that remains,
And there pray.
Tac
Nine
mes
There mark the Kalas Sixteen,
Then: mark the Kalas Twelve
And then the Kalas Ten
That in sacrificial rituals of Brahmian
Thus thou mark and chant in Chakra.
vertical,
In central chamber thus formed,
Place Lord’s Letter-Six—Om Na Ma
the
Draw lines to denote
And eight lines horizontal,
The
STSWp
Mark
Letter. Six
Draw
Siva’
CyrGrmeoit
following,
Eight and Two (AUM) are but Ten
That verily is truth of Siddhanta Jnana.
venguler
5
Apgs
SorQuut- s1Gen.
Names
(“U"’)
aL@®
mar
HOOP 5 eV BV goerCh_rat
of Siva
Manifestations
Tattva
Denotes
-
And
989
Knowledge of Siva is Vast
By way of Tapas great
They reached Paraparam,
To Him they, their self surrendered;
And they adored Him saying, “‘Si Va Ya Na Ma’’;
But I speak no more than a tiny bit,
Of Lord’s Greatness, mighty;
I near Him but a little;
Beyond this, I nothing know.
I Chanted
Nama
Lo!
the lotus’ of my
I beheld
within
and Lord Appeared
And as I saw Him,.I rose and
I then lost my sense of Self,
Betaking to gracious
In .endearment
Do
chant
heart,
Him
way
met
of Lord
Him;
Eternal;
undiminished,
‘‘Nama.”’
yososius cuterour Lyiwenip ga ples (pI)
TM EBICUT Moore Qoncrwig wEPow
Homgycur
seaQ“esrcr
Fores BWcTsHH STOSOSS
ocichs sobgibicr mrGo.
993
from
TANTRA
Celestials
Chant
Lord’s
Name
STU
SIM)
Letters
The
Six
Aum
Letters
the Six Faiths
Mantra
are
the Six faiths,
who
Have
no
separately
more. the
birth
on
travail.
Savitri (Divine Creator) is also Gayatri, the most sacred of
all vaidika mantras... It runs:
Aum, Bhur bhuvah svah:
‘Tat savitur varenyam bhargo devasya dhimahi:
Dhiyo yo nah prachodayat: Aum.
Meaning: Aum. The earthly, atmospheric and celestial spheres.
Let us contemplate the wondrous Solar Spirit of the Divine
Creator. May He direct our intellect. Aum.
gonmulGe
Hleomul
OF
ay
Qaupapi
Doorugs
GPH-O
bUGwb
2uts
GuTuH
wreomGe.
Umapathi
995
And
prefixing
“U7'—*OM”’
T-—23
Mantra
begin
that
usans
Git
6
Ww ies
Dl ong
wars OaipsH_@
auTeor16) oney
ralRITWILb L4G) WALID cr
YIehh YoossHt Corset wr GGw.
;
Mohana
998
Chakra
On a plank of -Konrai tree
At the lower end
Inscribe ‘‘Na’’ and ‘‘Si’’
wood.
on palm leaf write letter “‘Ma”’
it with
ingredients
five,
(Ginger, Pepper, mustard, garlic and asofoetida)
Bury it head downward in the hearth’s fire
You shall attain powers of Mohana (Fascination).
times
BUG
wuGuopAed gowcanit Gare s8p
urmg urGe vee
Licvens ul
ST HLEG Goruh sOuyA al s1aNL (G)*
GuUsSTOD mUsAMw
2 seri TS RSECE.
eight
Uchchatana
and
has
999
Chakra
On a plank of portia tree wood
At the north-west corner
Where
Aiyanar
his temple
has,
And on a dark leaden-plate smear
Inscribe mark of Bindu (dot)
And surround it by ‘‘Om”’
Then
Chant Om Na Ma Si Va Ya
Mantra ‘‘Na’’ to
Ma Si Va Ya,
amos
wgesrbli
And
Bose
suCen® proler gr&)Gu
abs
or@u ayo
wyope@®
obyps araGa 2omiuct 2 ¢F1Gwe
2ubyps erucuer oppiper prGer.
996
Chanting
end—Na
S7o0r
Smear
Chakra
Draw lines eight vertical
And lines eight horizontal;
In chambers thus formed
Distribute letters that each occurs
Repeat it in corners four
Encircle the whole in Om
Meditate thus on the Chakra
The Lord of Uma will thine be.
In similar fashion inscribe it on leaf of palm
Smear it with wax
And warm it gently over fire,
Centre thy meditation on it,
Strong the concentration to attain
Sthambana—stopping, checking, restraining the powers of fire,
the flowing of water, the ferocity of wild beasts, etc; making a
spirit or person stand immovable in one place and depriving him
of the power of speech.
it,
aTigo
ction ut Gio
SL yu goI@nrtnws snot
Chakra
Thine enemied will be rendered actionless, sure.
mantra are;
(that is Aum)
meditate
~997
Ma, Si, Va, Ya, Na
Savitri
The Six Letters multiplied by four,
Into four-and-twenty proliferated,
They
head.
On fresh plank of a peepul tree wood
Figure out the Five Letter Mantra with ‘*‘Ma’’ to
begin—
994
and
their
Harpy Ouodpensyer HF st Mens
Sap DauguI_s sium
srayiGw.
Sthambana
are
That the Letters of Savitri
Savitri has the Letter First
inside
Han A74b uHMe@sGow Gore
oat
wel
gonouwlh srsap
FowmsSeT
AOEG
BTC QGvuss BTOVGIUT
STING ANd
sooQuips WMsreagior
Gu8sés adent Mnalun omniteGer.
Six
157
Those who meditate thus
Will see the Primal Lord
The Holy Celestials raining flowers on Him
Meditate on Mantra that confers Grace;
Approaching Him, they chant ‘‘Nama’’;
Thinking of Him dear as The apple of their eye
They with Him united stood.
BOnips
FOUR
‘‘Ya’’
‘‘A’’
to
and
-
concentrate
on
poison,
the Mantra,
Uclichatana (the Science of Exorcism) will be yours.
Utchatana—powers of expulsion. Setting demons against a
person to ruin him by magical incantations, or dislodging them
by magical incantations, or dislodging them from persons or
places.
vo
158
TIRUMANTIRAM
2é6wb Cure goflaciefl aponeuts
uéGareow WHue;F SrUsasSU uNNSsy
‘For a receptacle to serve,
And chant the Mantra eighty
wees 18BE YsETLYd MusBL
wéepp
GuGenri
wages
‘Marana
Garetryy. Gov.
Vasyam—bringing a person under one’s own power, influence
1000
etc.
Chakra
TMNT
Smear a gréen paim leaf with ingredients
five stated
In a triangle Chakra in the cremation ground
Bury it at noon in southeast corner,
Where God Agni stands,
That the Mantric device for Marana,
(Death)
spell for enemies
Marana—deprivation
thousand-times.
AGL oor giyuct 2 srg
(@)
cramer OurciGerrah crupGeuciref tyGo
Qu ersrover ou th uivesu) ot @CGwoh CGasGgreéS
cram carT DeuipsO5
crow
TOL
ulti Bou ew 1g.Gov. 1002
Akarshana
to destroy.
of life, killing either spirits or men.
Chakra
Smear palm leaf with silver power on a Thursday
Inscribe letter ‘‘U’’,
Place it on the plank of white Jamun tree
Face Westward,
And Chant Pranava mantra (‘‘Aum’’) eight thousand
times;
aw5s omtsrg CGoryerGn Gays
TwHS std
2er7bh HSHLO
aruigsGart Meeb MMs
UFWsSHS
Galbsougs Ose conmigo Couosr Gov.
This
1001
Vasya Chakra
Smear
palm leaf with yellow
Inscribe on it letters “‘A”’
Place it on a bilva plank,
way
to
attain
things and
people
Akarshanam — summoning or invoking
person visibly into one’s presence.
arsenic
and
the
Power of bringing
Akarshana.
unto
you—
a spirit or absent
These magical acts are exposited as eight in number. Besides
‘‘U”’
the six above,
the other two
are:
vidvedanam,
or excitement
to hatred; and bhedanam, causing dissension, discord, etc.
3. 2h FFqneN
a
ARCHANA
-
Abyw fom sips goal Opus cd
abuaNp Wapb wrge) wHsTTH
FILOU AUGME FTYystencr wacdlons
Osomrusibd unOAGscuuspH srs HG.
Flowers for Archana
(Worship
Lotus, Lily blue, Lily pink,
Flower
of
areca
palm,
seek the Lord by way of the senses
1003
with Flowers)
Lily white,
madhavai_
creeper,
shoe-flower (Mandaram)
Thumbai,
vakulam,
surapunnai,
is vain. The jnana way
also leads to nadanta the divine light. It alone leads to union
in God.
jasmine,
Shenpagam, padiri, chrysanthum
With these do worship.
Archana is worship with flowers, perfumes and lights, along
with chanting the Names of the Lord, and singing His praise.
Tirumular describes the flowers that are appropriate for Siva’s
worship and the perfumes worthy of the occasion. He also
gives directions regarding the lamps to be lighted and the
oblations to be offered. He concludes that such worship, which
Those who seek the kriya way can, at best, become devas.
That is but a step, as devas themselves have to follow the
jnana path, if they seek to unite in Siva.
Chanting Sivayanama helps in the jnana way. But both Na
and Ma should not be chanted; for Na and Ma are the seeds
of jiva.’°Chanting only the mantra, ‘Siva’, can bring about
mauna that leads to liberation.
Jnana leads to illumination. Siva bliss wells up. Jiva leaps into
‘A’ (Si) and from it, it realises ‘U’ (Va); then appears the
Lord within.
eran
Gsmi6WLp
urAgG
AACS
belongs to-the Kriya path, will confer great blessings.
But more important, he says, is worship in the mansion of
the mind. Tirumular warns the Siva yogis not to resort to
kriyas, for kriyas only add to karma.
Those who stand in the bhakti path also need not care for
kriya. It is not by kriya that the Lord’s Grace descends. To
g7aGou
¢5O5N®
GUGwWH
urvuefl
siiyow
for
Hoh GHET
FhSen5
sip
Gopsgimus
(si)
syitsGluyo
ot GuyrGr.
Fragrant Ingredients
for Worship
The ten unguents to form,
Musk, sandal paste, perfumed kumkum,
Camphor, eagle wood fragrant and_the rest
1004
Mix in water or rose water and make a paste
Then
put it on
(Chakra) and worship.
TANTRA FOUR
aay
Corer
nyspb
sHiGw
ANUG Gras Osugb swat
Ourpanp Csynt yombyAer mmisar
Oppiiwecr yerGer Haun
GaraAed
oTHies wctGor QGéagy wrGw.
1009
QureO“sui aNersGud yosSus BasQsrnig
HMUD HEHNS
MOsSrepGeurt Penoruymsired
Qe
Gous OsdAOd wpsHGw.
1005
Offer
159
Oblations
Seek God
Offer oblations in love,
Light lamps golden,
Spread incense of fragrant wood
And lighted camphor in directions’ all,
Forget your worldly worries, and. meditate,
You shall attain rapturous Mukti true.
apie
aupuuge
anpiiig.d
apni
origt gorailenw
QbDoer Oecdaipor
craxTASh 2 cmlLmGib
tWAAW ysHGu.
Results
Way
They know not to reach Him by Jnana Divine;
They seek Him by ways of senses, in vain;
If within you, you constantly seek Him in the right
way,.
You shall indeed
Mular
TWH
THE
TWH
TH
the Jnana
identifies
be in Nadanta.
Nadanta
with
Qed
OuhybGure
LGer)
wrenwwuytb
the Jnana
Marga
Qyerr_nbd
sw
wees
here.
womley
bodied Ait
wren wwHg
LGC
FenssGonr goartsenn werGm.
1006
of Worship
Jnana
Worshipping thus, there is nothing that you cannot
attain,
‘Light
and
Dispels
Darkness
Heart’s
together
1010
Darkness
are
in heart;
Worshipping thus, you shall come by Indra’s wealth
Worshipping thus, you shall attain miraculous Siddhi
powers,
Worshipping thus, you shall attain Mukti.
So does it seek Grace and Ignorance at once;
The knowledge within of Jiva is bereft of Light;
Except those who have Divine Jnana attained,
The rest despair of dispelling Darkness.
BerTeylb
beronu
sre
cars
HNoGorgr
ooruN
Aor
Orcs
sioucr
HFeuwrsei
Gureras caetig)
sroreu ormgGGun
pBrevmld
grhlgs5
waLMSs
GsouGz.
1011
Jnana
Leads
to Union
in God
Mnsrg bS5nt soDNSsnt
onpCus Huwey sh sror
porchu wGhErHs Kemenes DeuGweresy
Loeireny bers o5O5TG cugGw.
1007
Constant
Worship
in Mansion
of Mind
Even: when other men’s wives approach
They touch them not,
They have mastered passions all,
Their mind is preoccupied perpetually
With offer of oblation diverse,
They worship’ prostrating low,
Constantly chanting Mantra,
them,
Thus in the Mansion. of Mind they abide.
Cover misc
servi “AMegys
Govcir_mpscr
Gaewrimtscr
ser. wAS snes wHnGur
scribd WEA
Guna.”
Golesrlmraair sos Lb
AGHAGur
smu. Gumi
gruigserGu.
1008
They who have been received by Lord’ in His Grace
Seek not Kriya Way;
Karma,
They who are Siva Yogins great
They too seek not Kriyas;
Yourself Himself becoming,
And Himself yourself becoming
And with two none,
And as one Siva Becoming;
(When thus it is),
Those who went the way of Kriya
If they take to Jnana,
They with Siva one become;
They who seek Kriya,
May but Devas be.
GUSTT (PHDSEY
Kriya is Not Sought by Bhaktas, Yogis and Jnanis
They who desire not to accumulate
Seek not to perform Kriyas;
Alone
Gwsr
csngiplh
2HNOW
cH srexw
forsee s smu
urmeit Barb uMwOsHD wop@wd
THs
DNFgcytd BrsZCGo ongGGw.
Where
Om
and Other
Letters Rise
““Om’’ rises from under navel
““Va" rises from throat stretched,
“‘Na”’ has its seat in forehead,
Bindu and Nada are still above placed.
They who are in loving devotion surpassing stand
Boag)
cnger
They too seek not ‘Kriyas.
wnet
Aang
ASHE
Hound
wee
uSGu
1012
160
TIRUMANTIRAM
BHan
anh
pr@a
serprge
Aawrge
wrGuoneses GergvGuwus of GL.
Be Rid of Na and Ma
Jiva has ‘“‘Na™’ and
Siva has “Si”
‘‘Ma’’
1013
for its seats
srs
Visions
in the
is Liberation
Csrhgesr
Duurd
tnrfa
AGES.
1014
Seventh, Eighth,
Twelth Centers
Eleventh
and
Yoga its consummation reaches
In Nectar’s flow in Centre Seventh;
In the Eighth is revealed the Jnana Light;
Then beyond in the Eleventh
Is Paraparam the Supreme;
He will be yours at once;
The State of Mauna leads to Siva Becoming
to reach
30uss
Oaiag
and *‘Va"’ that lead you to Him
Be rid of “‘Na” .and ‘‘Ma’”’
And seek Primal One;
That
aMmagnb
True.
shag Brehih Aeusaip grid .
etag gBIoA® Qg@oucd 2 s@5LD!
Then beyond,
beyond
is Void,
Space
Infinite.
The Dvadasanta
4. BAGeatw
NAVAGUNDAM (NINE SACRIFICIAL PITS)
BUGS
wires
Breyang
BUGS
Heap
Ceuuer
5) The
FHHUS Say
The Nine Sacrificial Pits are Blessed
To recount greatness of sacrificial pits nine is thus:
In sacrificial pits nine,
the blessed
In the sacrificial
Will
arise
pit is parallel to the adharas
fire;
pits nine
7) The heart-shaped pit is like the leaf of a peep tree.
8) The
oval-shaped
pit is fashioned
L2oOTs9OH
BOSSOSUp
.wpuuygw
Shapes
The word ‘navagundam’ (nine pits) is used in a double sense
here. On the one hand, it refers to the nine fire-pits used
in sacrificial (yajna) worship, and on the other, it refers to
the human body, with its nine orifices.
(NINE SACRIFICIAL
PITS)
It doesn’t seem appropriate nor true to state that Tirumular
does not hold the Kriya path in as high regard as the other
three paths, as is stated in the following paragraph. Each path
is addressed by Tirumular fof its efficacy as a stage within
Sanmarga. They are not compared to cach other, as occurs
in the Vedanta
sacrificial fire of the Kriya path to the kundalini fire in the
Yoga path. Drawing parallels’ between them, he shows how
the fire without is the fire within.
The sacrificial pits are nine in shape:
1) The square pit — the four sides represent the four paths:
Chariya,
Kriya, Yoga and Jnana.
bowl.
after the Five Letters
ungw&)
GurGr
Goes)
of Sacrificial
GwrGw.
1016
Pits
The sacrificial pit is triangie-shaped;
It is square shaped, pentagon shaped;
And hexagon shaped, triangle upon triangle made;
Other pits that blaze in fire, we later relate.
Goaywhs gictGor OachO@ews cuLiQumrcpeor
sro gsorGr sG559DD Oecrait
ups
sere
psp
,Heng)
prot
gionGar
pry sQarexr
Pervasiveness
doctrine.)
Although Tirumular does not hold the Kriya path in high
esteem compared to the other three paths, he relates the
a golden
GerrsHor oorGarups srgyw
BTHGCEIeM HoIeMINSET gsohgIWd
War SOSip somr_mact
Thus shall I speak of sacrificial pits nine.
after
9) The pentagonal pit is constructed
of the Siva mantra.
uUMSESH®
all things great;
Chapter TV. NAVAGUNDAM
within.
6) The octagonal pit points to the earth’s‘eight directions.
FUGHLS giemGorip Harms erevovLd 5UGeTL wns
sreyiengti GuGer.
1015
Will blaze
hexagonal
Gr Gon.
of Kundalini
1017
Fire
Breath through Sushumna coursing,
Kundalini fire blazed aloft;
Light on top emanated,
Pervaded
world,
And engulfed entire cosmic -space
That I saw in me, and sought within.
The fire in the nine sacrificial pits is the same as the- fire
in kundalini within. The kundalini fire pervades the worlds,
and engulfs the entirety of cosmic space.
2) The triangular pit — the three sides denote the form of fire.
3) The semi-circular pit is like a bent bow.
4) The circular pit is like a deep well.
Asrem_Qs Gor_sHor ocr@erap CanBuns
sonrmacr FGrip wIdé&) sPssovmtd
TANTRA FOUR
usio_wyor
Caugsid
ug6s
Qag@srsd
grant
a«@sgien7s
UsGuemd
GsGon.
Power
of Sacrificial
Fire
1018
attain
the
Mantras
The head and face of him who tends the sacrificial fire will
glow in a halo of light. Fir2 will appear on his palms, if he
so wills. The glowing body, trembling and shaking, will give
forth the shining linga.
onGor
seven;
Sakti
Affirms
Yet
are
Mantras
in confusion
1022
&
Kalas ‘are in the Sacred
Fire
In the sacrificial pit thus formed,
The sixteen kalas luminous
Will sixteen points occupy;
Those who can see that Fire within
The broiling Pasas will not touch.
ELSA
oA
OFFD
Bsbypw
urig.w
Licte®
MgrFluyib
snap
pry s@srat ountst_G
Hoenn
Glow
uTwis Hew
o1Gon.
of the Triangular
1020
Pit
BHel IGE Flows at_e_wonrm
OMEFFL. INGH SGSHDD MGSaAND
oust
Cool umsuyH HoSImsupw
Holy
pevdscr
prGor.
Effects of Sacrificial
distract.
1023
the yogi
from
MNersr
its four
petals.
aNerbienmn
Golwu
QosOe
Gow
sLtgras
LGTY
HISD UThS wUgTepriir
asicitss giotGor Qi mQGsnesrt
Ze
HSQenGw
cutGm.
1023
The sacrificial pit takes the shape of
Shining-bow and crescent moon;
The tongues of Fire shot forth
Like mythical serpents from directions
eight;
And Kundalini too with its petals four
In the triangular pit within, and without
The Five Elements stand dancing in Fire
The humming orbs of Zodiac, twelve, will appear;
A resplendent Light ‘it is
For those who seek.
grOwep
Fire
With Fire in Pit Kundalini Fire Also Shot Forth
Gorr_sgor
ALY
Boer
of Sacrifical
The sacrificial fire is blessed by Sakti. Even as the tongue
of fire from-the sacrificial pit shoots forth like the mythical
serpents in eight directions, the kundalini too flames within
Gerciernsd
Sixteen
The
Sacredness
1022
They who do not ask of Her,
Though learned unto roots of learning,
1018-1020
ADS5US GOHLS H_wuH canHH
UBSS SooaQHH uTINSE HOGA
EHS50
2cTGorps somOQanor suntsCs
OQarO9SOSUp audalenct giG) gurGal.
1019
HLYS
BIUSES
““Great’’ She said, Our mother of esteem high;
“That the Word’’ (Five letter), said She, Who radiant from head to foot in tenderness stood;
The power of the sacrificial fire is limitless. In it are the
sixteen kalas that glow in the triangular-shaped muladhara
within. In it, the Five Letters stand dancing. The humming
orbs of the zodiac appear there.
The
FHSEGHM
GenaovQsor onGer sL_rupy. ungsiun
MQneedhlc mrt Neruhles ergot
SUNOS
OTMoryA sHnLbAae cutGar.
power,
To create ‘and dissolve worlds twice
The truth that is spread
Over extensive Vedas ancient,
I here state explicit
In one single book.
161
BLVEsScr
Becoming the Light within the Light
That from the sacrificial pit arises,
You
-
1021
Fire
The head and face will glow in a halo of light,
On the hand, Fire will appear if so they will
The glowing body trembling and ‘shaking
Will give forth the shining Linga
Good indeed in worship of sacrificial Fire-pit!
Thus said Sakti Divine.
In me flamed,
Filling my inside
with
radiant
light.
QrAaAGsrert urgb oiPoer Cre
BL_aGsrenl: unrgmacr poof TSEDGEF
Fomn@aerctl oaulgar corgi sonpliu
YwamQsrart Oregatt sao omisGa.
Sacrificial
Fire Reaches
Dancing
1024
Siva
The Fire reached Feet of Dancing Siva,
It flowed as water of worship at His Feet;
It reached the mighty arms eight of the Dancer
That fills universe entire;
It reached the fire in the Foré-head eye of Lord.
The
kundalini
fire reaches
the
Feet
of Siva
as the fire from the sacrifical pit reaches
(pésomor
Hsaorcr
Béa00
THIGH
mrGor
mrGor
ofS
Upipset.
s2Houpib
DoasQul
Qa
OIDSGW
othons
within,
grwcuar
2 artouct
saxwt ocr
WorGor.
even
to Siva above.
1025
ok
TIRUMANTIRAM
For all those who sought Him as Light of Divine
Word
He stood as beacon light on hill top,
And as the light within the eye too.
Sacrificial Fire is Siva Himself
“The Three-eyed
Lord is Fire entire;
The Lord of self-same eye,
Engulfed universe entire;
With eyes in directions all,”
He
AonQs Gord Howwurgy Ceres nis
ussTe_uIGd GLb
UMsSSOSUP comMTMHL
Osrert Qs sSgiubd 2crGor sasOsyp
Norge @hid cioiet aHSSEQy wrGw.
1029
sees directions eight;
He is Lord, my Father,
_ And for all lives everywhere.
Mantras
1025
&
The
1026
; In fact, the sacrificial fire is Siva Himself. His Third Eye
is all fire, and the vision of the eyes spreads in all directions
and touches all lives. It is out of that fire that the God Skanda
arose, His six faces are the emanations of Siva’s fire.
ahas Qonays AGeperp oul uoms
Ssiossor (paGor somipss Ganermorn
s$5c0 sant anism AGgssancr
ongser QauG“ercrg wi ys@arcr ofGr.
1026
God Kanda Arose Out of Lord’s Fire
Out of my Father arose six orbs of Fire
The six Faces before Him appeared;
_The God Kanda in Him is intermingled;
And so is He His Son;
Thus do you in understanding connect.
Hexagonal
Sacrificial
Pit Witthin
This sacrificial pit within
Is a hexagon of six Adhara formed;
In its circle Tattvas six times six,
Trembling arise;
With
these
You
can
Tattvas
ascend
under
your
into very
command,
Heavens
The hexagonal sacrificial pit is also within. It is the hexagon
of the six. adharas. In it the 36 tattvas arise trembling.
Transcending, them, the yogi can reach the Lord in the
sahasrara.
Form
of Sacrificial God >
Three His feet, Seven His hands,
Two His faces, six His eyes,
BIL OG
When
Lord
Br@Qorc
is Visioned
s1Gon.
1027
Seven
in Ajna
(Eye-Brow
Thus does He rise from
He the one that no end
Centre)
Within the sacrificial pit, that is Muladhara,
Arises the Vedic Fire that is Kundalini,
When controlled breath through Sushumnaiin unison
flows,
The two petals in Ajna Centre open;
When the two paths are closed
And Kundalini rises through the Sushumna
They
who thus vorship and vision,
Are
verily Celest.ls of Light Divine.
The
Kundalini fire wrt is in muladhara is the same as the
Vedic
fire. When it 1caches ajna through sushumna, it unites
in
the divine light.
giana
wre f SgIW DemgGwu
sdOurae®t wrss aopgicr QGSDOW
OsraQara wires Osr_itgs 2uItéOsovre
—— sdOere? sareray wrh) PoirprGor.
1028
ae
Lord is Light Divine
a
Light Splenarous, He pervades worlds all,
vaient
as sparkle in gem,
¢ ieimmanent in all;
His tongues,
Tirumular
describes
four His horns,
the
the Sacrificial
knows.
Form
of God
that
Fire Pit
arises
in the
sacrificial fire pit somewhat along the lines recounted ‘in the
relevant Rig Veda hymn. ‘‘Three His Feet, seven His hands,
Two His faces, Six His eyes, seven His tongues,four His horns
— thus does arise the God of the sacrificial pit.’’
This is said to be based
on a Rig Veda
mantra.
ASM
anaes
F509LG
ASSO
onecr
Yottuat
ASSUD
Assi
ores
ono
EOSS50SMH mrailoven
sHNbyOsT USGS.
But He
Sroflovonw
grblovone
1031
is Endiess
For the Endless One, none the Space there is;
For the Endless One, none there to take measure;
For the Endless One, none the words adequate to
describe;
Know the Endless
One,
O!
‘*Ya’’
(Jiva)!
The numearal, ten, is written as the letter *’ (ya) in Tamil.
Hence, ‘ten’ here means
‘ya’ which stands for jiva in the
Five Letter mantra.
usOerm
Aelye
cmpc@®
pred@
wiggle
Sorrb
warssap
stom
O
_
OSAMA
uTIgHEeT epanm DS pSOsS
EOSS (PSHQ 700 canisor comms .
uUyLsSOSerI
sy GTOuEp DambQutG msreytb
ADSVSUp somesner sh5) onnGs.
1030
woiLyw Gori 5H
o2erGorup Gus sgiair
ABeyw snOorsiyid Qoob
3orsHQw
armuyw oaWosr Oiocrp usmssoOsEp
sMavi
high.
tba
TANTRA FOUR
SLULO®
ULYE®
Horn svss5QuwW wraupid
perms urtrdus untGo.
Sacrificial
Fire
Outside
Kindles
1032
Kundalini
Fire
Inside
Decagonal, octagonal, hexagonal and square
Thus are sacrificial pits shaped,
In them blazes fire
Like a crimson lotus;
Centre your thoughts,
The Fire within (Kundalini) pervades the body entire
As unto Siva-Sakti its tongues lappped.
UTTOUS) UTS
UTESOSE HINER
STDUD USF PSLHUSHS HoT SEHD
WuuUs unsib- Qrem®@ serpy
BrHUs CergBowb GvOG ussEHGE.
Form
of Siva-Sakti
in Sacrificial
There, Siva with His consort Parvati
Four the spreading hands,
Five the legs,
Ten the faces,
Two the flowery feet
Forty the shining crowns, and
Twenty-five the ears.
Ger
workse AGSSarw
Gen ughs uge;etor
Five
Five
His Faces
times Five
There
That
Fire
Blazes
Fire
Quwuwiscrt
is Sacrificial
is of sides
e:psHGu.
with
Sacrificial
He
(Panchagni)
That verily
(sH5n
five;
Upipsar
Seek Him
—
Five-fold
Mukti.
orwoiesr
spnpn Heaprt sGsgiet QGIDOw
upon sry.) UTEOSTAM ywOGUTUE
Asinn Nossut GeisBGs srGo.
Through
1035
Inner Fire
He is Mukti;-He is Light,
In the thoughts of fully learned
He is the Light entise;
in God.
wrbaMh
sae
Gaenipuytd
sea-girt
worlds
several,
The Lord redeemed;
That One Being Great, do you seek;
The Celestials in Jnana sacrifice_ excelled
Verily merged in Him,
That is Truth Unalloyed.
FVEDG UTS QGEsT wIEe
WOrgDG Gort wargsGant:
pase
UVIZAVSip Dans
WHansaar OpHM
LowrTthDG GHAuWM GSS
ommisGe.
Fire
Fire Pit open,
is to attain
Cer
1034
measures,
And so it behooves,
For subtle Kundalini Fire to reach
The Lord that is in Divine Fire
verily united
2WserLeh Des qggaacse Gaguler
Osuisort rors DosQu Ceasar
Qurbscr_ib Qeenrds Qurgcraas gs1Go. 1037
MeaUHswW
mOsor
the Tattvas
Kundalini Fire
In that Fire Pit within
The Five Kalas of Siva art;
The ten directions cardinal there art;
The Five elements too art there;
Those who warmed themselves at Fire of Kundalini
The
bef.
ugArte
Kundalini
Unite in Him Through
Celestials Reached Lord Through Jnana Sacrifices
Gari
acisoeows
163
Gsips soowugac,
Camus Gemricupb
ATS Dossend HAHCGS .2swoTE_DOwW
UTUIBS PD USIP untsHorm cucielows
STUHSUT so
seoRsoT 5TGL.
1036
Have
appears,
AGA
Aer@Aci
;
They who seek Him, desires severed,
Through Light within
Reach the goal
And- remain ‘blemishless, ever after.
1033
Tirumular describes the Form of Siva/Sakti arising from the
- Sacrificial fire thus: ‘*Ten the faces, four the spreading hands,
five the legs, ten the eyes, two the flowery Feet, forty the
shining crowns. and twenty-five the ears.”
gorlUEer
.
Siva’s
Form
in Sacrificial
Feet
two,
hands
two,
The
nose
shaped
as letter
The
face
as
lotus
red
1038
Fire
“‘Ma”™
bloom,
The third eye in Forehead,
‘Thus is Lord,
From Sacrificial Fire Pit arises;
Seek that Holy One within your
head.
2$5nor Gerth ooQS“erng uTevennul
wWsHn orf} wDoaorhsh AGEDOw
usd H6GH uTsH GPssor
F5HuT oss Ssopss Cary Gu.
1039
As Sacrificial Fire Blazed
High
Within’ the Fire the Holy One arose cherubic:
In middle He youthful blossomed;
As the Sacrificial Fire blazed thus,
The sphere of forehead (Ajna Centre) broadened
and, deepened,
164
TIRUMANTIRAM
esate
And there He was,
His Sakti tender as a vine.
Tend
Ostywrg Decrm Grau Gor.
ayuG Gsrosnrws aESIpL HSGW
uynGu Med
uIhs FUT
byawTgZ serlLeamt wiser wirG.
1040
Sacrificial
The
Fire Pervaded Macrocosm;
Fire Pervaded Microcosm
Kundalini
Sacrificial Fire Pit spread
Fire
Unto
Kundalini
And
The
in two-petalled centre (Ajnaj ended;
sacred Fire engulfed worlds seven entire,
across
Chakras
Six
From top to bottom unintermittent,
Those who witnessed it,
Have indeed gained all riches vast.
As the satrificial fire blazes high, the yogi’s kundalini fire
within also courses upwards; and when it ‘reaches the ajna
chakra, he visions Sakti. Ascending further, reaching the
seventh centre, the sahasrara, he visions the seven worlds.
bigst wut& cuariGsim suctailoows
FTZM WISF FODHS GHG
Gurger wre
unger wren
QUTGSS
WANGSs
2 vaeropLbd
UNTSGs5.
1041.
*
Sacrificial
Fire As Guru
The
Hold
Fire that blazeth
to reach
your goal,
Great
dawns,
that Jnana
The regal powers
In earnest
seek
over
Fire
seek
not
world
,
Kundalini fire that blazes upwards is the Guru great, riches
vast, and infinite jnana. The yogis who tend the kundalini
fire live very long.
UTTZDIwb THEW uIsODSUp CanHoow
ABdsw o7aGu wadss5H anhdvonw
aTS
HL gisrGor 359 Qassoaut
5.
WToTMW
WIsw
UBS
nas
saree?
gary
GCaryuded
Mamaya,
Maya, Baindava, Vaikari,
Pranava
(AUM),
the Inner
Light (Ajapa)
everywhere
and
know
it within
For
aeons,
as
millions
not;
their body,
it were.
LQFMEOTL QMUZ
GOL (PW QSESH
wssad@erest GurGujet mir. «tip Lyd
bumscr® Osrer_Qu urlagG OQeurtuE
FSH50TG) Osteria srgot wnrGw.
1043
Kundalini
Fire
is Parallel
to Sacrificial
Fire
As in the nine sacrificial pits that transcend Time,
The Yogi in his Nadis raises the fire in Centres nine;
Even as the Seed of Birth trembled in fear of it,
So did the universe vast,
At the mighty yogic achievement.
FTFAM KTR SpOepaim) oNeveuwtd
Gagect altb
aeoarwrn Lhenw
Gursenct CGuresese Ounbsw outgos
Brscer 67G) suGsry g1Gor.
1044
of Nine
Yoga and Jnana)
Of three sides unto
Sacrificial
Pits
shape
Kriya,
,
of fire,
shape like the bent bow,
Of circular shape like a bore,
Of six sides like Adharas within,
Of eight sides like earth’s cardinal directions,
Cf heart shape like leaf of Peepul tree,
Of five sides like letters of Siva Mantra,
Of oval shaped like the golden bowl
Thus of yore are shaped,
The nine Sacrificial Fire Pits,
Where you seek the Lord Supreme.
#32Cusb—Dhyas
Thus
séarid
CHAKRA
art Mantras
in clusters
six,
Where Sakti resideth;
There and beyond them
STwTS! wWhDIGh s5DaH apts Dacir
Bot uvsuTk DPysot wus.
1045
of Six-Pointed
spreads
in truth
tended
SAKTI-BHEDA—TIRIPURAI
gutmu
Live Long
Those who have
Live long, long,
ten
1042
Fire and
that. rises and
Of semicircular
Jiva.
The Inner Meaning
Kundalini
anGp.
Of four sides unto Sadhanas four, (Chariya,
vast
Hold it as Guru
The
They
wysnaert
Shapes
as riches
When
Cary
Is Tiripurai.
Chakra
The One Sakti manifests as several — as Tiripurai, Sundari,
Andari, Kumkumi, Paraipurai, Narani, Easi and Manonmani.
She is Parai, Abhirami, Agochari. She is Chandika, Tapodhani
and Puratani, the Ancient. She is Mohini, whose beauty does
not wane. She is Karidari, the Attraction in four directions.
TANTRA FOUR
Magnificient is Her Form. It is of ruddy hue. Her brows
are arched like the bow. On Her Feet She wears. anklets.
She is robed in red silk. Her breasts are contained in corsets.
She sports a bow of sugarcane, arrows of flowers, an elephant
goad and noose strings. On Her lovely head She wears Her
diadem. On Her ears She wears kundalas of bluish radiant
gems. She wears rudraksha beads, garlands of flowers, and
a glowing crown on which the crescent moon beams. On the
crown of Her tresses is the dame Ganga. Her eyes gleam
with divine jnana. She is the Immaculate One. She is
; «© ated on a circle of pure lotus flowers.
She is the atom within the atom. She is Self-Manifest Divine
Form. She has ten faces and twelve kalas. She is an ethereal
light. She holds the ‘Book of Knowledge’ in Her hand. She
holds the pestle that knocks the hearts of evil ones, and the
plough that prepares the soul of the good ones for the jnana
harvest. She is Omkari, the Pranava Form. She became Amkari
of creative force, giving birth to the five Gods. She is
Hrimkari, abiding in the mantra, ‘Hrim.’
She resides in the mantra-cluster of six — mamaya, maya,
vaindava, vikari, pranava and inner light.
“Vaikari (Vakharai) is one of the four elements of sound,
others being Para, Pasyanti and Madhyama. It is that element
which is carried by the sound within the body and becomes
articulated in the throat. It is the gross sound. According to
Raghavabhatta, Para is unmanifested sound; Pasyanti reveals
letters; Madhyama - words, and Vaikhari - sentences’’ (N.N.
Bhattacharyya,
‘“‘History
of Tantric
Religion,
p.478.)
The six-pointed chakra would be the powerful Sri-yantra,
made up of two triangles, one inverted over the other,
Tepresenting the male and female in couple with ‘bindu’, or
the drop of semen in -the centre. In Tamil Nadu, where
‘kolams’ (chakras) are usually drawn in white powder every
Morning at the entrance to the house (as a protection to the
in-dwellers) the: Sri-cakra is one of the most common to be
seen.’
Biyor «65 2H65M Aggy oL
uMYeST Broo wrbuE cucHrorss
Qosatyss r&) wGenrcrwesl croner
UGUMO anwAoHe wowrgy g1Gou.
‘Manifestations
Tiripurai,
Kum-Kumi,
Sundari,
dark
Thus
of forms
hued
1046
of Tiripurai
Andari,
One
Sakti
Easi,
Manonmani
diverse
manifests
and hues
many,
several.
Sundari—the Beauteous
Andari—of the form of sky
Kum-Kumi —of red hue
Paripurai—Sustainer of Worlds
Narani—Divine prowess behind Narayana
Easi—Sakti of Mahesvara
Manonmani—Sakti of. Sadasiva
STCHT HOFF
(piss gorchlenrgs
Srorrcr psy
Cangas gsorenwower
snoires Qurcr@sibenw Ceucwoslns grciracvod
T—24
Srearet
Gursupb
In the
(psHuyjwb
BvGGw.
Blessings
of Tiripurai
Cities
—(Triangic)—of
Three
1047
themselves
arose
Of
three
forms,
the
One
She
is;
Of color gold, red, and white She is,
Knowledge, enjoyment and Mukti she grants.
BYGS
Diyos
srsgr
UMGb
wpaIss
UNTTesL
BVGW
venga
gr!
YXS
HGEewou
Gurs5s5
Tiripurai
Grants
Grace
Nada,
Nadanta
Tiripurai
She
confers
as Para
Bindu
srpsuiser
—
Lwireseno
»Garef
srepGw.
and
1048
Jnana
states
expands,
And to the cosmic Universe gives rise,
She is Parai, Abhirami, Agochari
She grants Her love of Grace,
And Jnana as well.
Parai—Sakti of Para
Abhirami—of Surpassing Beauty
Agochari—Beyond Comprehension
srorcoh gIYyIG Debdu_
Os Sra
urge Oars
Worsacrere curohatev
Too!
AMGF
urs
SICH)
wtbooNs
oylveupy
GeIrL_Ws
Tiripurai’s
HTH5GS.
1049
Form
On Her FeeteShe wears anklets,
She adorns red silk dress,
Her breasts are in corsets contained,
She sports arrows of flowers,
Pari Purai, Narani,
The
165
And bow of sugarcane,
And mighty goad-noose strings;
On Her lovely head She wears the diadem
On
Her
ears
She
wears
Kundalas
Of bluish
radiant
gems.
GeLws
Osrert
sores
Foros
1H ADaravah yoQagssar
agss Howeig CGaragsar
wom s8rupy worn
BTOies sraGier maGar.
1050
Tiripurai as Chandika
Her ears sport Kundalas;
Her brows are shaped like bow that kills
Of ruddy hue is Her form magnificient,
Necklace of Rudraksha beads, garland of flowers
and Crown,
Where the crescent moon beams forth
Thus adorned,
Stands
She, the Chandika,
supporting
directions
four.
Pe ae
TIRUMANTIRAM
flows:
Ned CorAeh witDGE GEFs
SCT.
BrosrH
shtosl
fu BoFSS
STOTE
FSOSGwW.
ate
1051
Tiripurai is Seated on Lotus
urai who thus stood is Puratani,
he is Mohini whose beauty wanes not
Yn the crown of her tresses is Damsel Ganga,
They who RoW
say, Param
is in Her.
sre
omGars!
Gore
GNMH
GMensucr
GMEHUts
wrGsat
Hrocenr
an@crnl
Gorge
GGorougbs
wliumevnd
GarGerngu
Herm
GMuse
unGz.
Tiripurai
is Everywhere
is, there
His
Her eyes perceive Jnana true,
-Karidani who attracts in directions four,
Where
Lord
Where
there is fleshy body,
She is the Immaculate,
protettive;
seated
on
circle of lotus
Where there is space,
DU)
~ And
Puratani—Ancient One
ni—the Enticing One
_ Karidani—the One who Attracts
eS goub ums
— asZIU
—
0159)
&Gangwor
wWrUT CuoTssH
wrusg
MS5SOF wrayid Gorges sre
555 Garo wHua om@Gw.
1052
beyond
Parai;
is all these,
; And She is atom within atom;
he is Self-manifest Form divine;
sf is Jnana
Nothing Except Her
the Celesiials that know Her not,
the tapas rare that is not for Her,
Her, Five Gods nothing perform,
1 Her, T know not,
to reach Liberation.
TT UITESD
gos
stom
UT
IGYG
wtwac
csreruir
it
GW
i uta
She
is;
woiéons sromurt
welts anGon.
“Aabed know say, Parasakti
is,
is as Life
too;
Tiripurai is Power
That
1056
Sustains
1054
is Bliss:
» know say, She is Formless,
no knoway, all action from Her desires
Jnana
From Her emanates all enjoyments,
She is of curly tresses that Grace grants,
She is Para Sakti that shares Siva’s Form,
She stands as support
For tender Jnana Vine,
That Her devotees daily in their hearts grow.
Oars:
wteanrs
Galipense
wricscow
bua
Garengonuw
suroteut
pTiycHWE
Osbucs o59G Goole Fmieow
poiocrer octGer pupgionugs GsGor.
Tiripurai Hold Dear
What the Wise Say of Her
Vv
She
She is Support for Devotee’s
embodied.
| giavenen wupwr 97g
Q)sbancv
yueraDs Oriujid 3GssSuUL Boronw
UMA gougtd mousronpicvonew
a cure wre wrt) GuGer.
1053
ey
there
Mahadevi
there
Parasakti, Maha Sakti, She is;
In ways countless She is Power that supports all,
She is Sakti pervasive,
She is Sakti that protects through timeless aeons.
‘She is Supreme Pleasure that all blessings confers,
This you know mot.
Gurag@Oel +59 YMG an@ernGw
ura@Oew somGa ugtes9) wri
G1d
AsaeqQew gruGs aywet GrGt_mpitb
uraeOeu eFrembd wut iWermOsrdGu.
1057
} ‘wears garland fragrant,
She is Source of Bliss;
She is Substance Primal,
is Maha
consort
She is everywhere,
Lordly over things all.
uygrééS) wreésH) Udains wigs
sorss® wriislerm sorenww wyosr gus
ogres ompPacr Garpib 2t Gor
yores®) yoroMwu wrHwu GursGw.
‘Tiripurai is Atom Within Atom
_ She
1055
1058
in Heart
She is the support of life
She is of bouncing breasts,
She adorns fragrant flowers on Her tresses,
She is the One that Celestials seek,
She is the girl of red coral hue
In faith intense. I hold Her, dear in my heart.
mass Gurge@bd wGawWr Letra wy
uss) (paph uegyld usTUeHTEs
TANTRA FOUR
ASS5E
SIeTEF
FED
Osudaeey
DNFOSS
DewHOG
SWE
Adore
orn.
1059
Paraparai With Ten Faces Creates and Moves All
The
Parai,
Primal
Paraparai,
with
faces ten
All things created. all life diverse:
She moves my mind, intellect, Will
She is Sakti, and Mistress of Jnana
and thought _
Divine.
QoucstMOu
Haw@un
Q)uGas
seralQuct
2 cert
Heomsg her maGor.
Tiripurai
is Mistress
HEdUGH
CSU
GHOSmp
s1Gar
1061
She
merged,
QusrIstrooor
yorupb
inseparate
9S5LEH GUSH WSHeor wirudenp
AS5OS OewHorm ourw Ougwus
Ussoor Horm wGorrcrwcs) wrasod)
Ag5mLS GHaAPCsrigioa grisGar.
AmhsS
HHS
GaréAs
-
OsAuyn MSHF AsSHasrr_y
aahyn aus@acromcr 2 wast
tmGor.
1064
Glance
Purified
My
Heart
made
it pure;
She showed me the way to Siva-state
She made me radiant in Jnana
And redeemed me.~
Largdaw aemn HGEFOswgs Horns
UswTyWann waar
were HeonnssSsI
sory.or sre soo
gbOuT®
;
Lore
epannm wucchbler mrGar.
1065
in My Heart
The seven worlds to adore
She entered the Holy Dance arena;
She is Manonmani, the Jewel of Inmost Thought,
She is Ever-Auspicious, (Mangali)
;
in me
tresses
CungyanG
And
She who thus stands is in jewels bedecked,
With beaming Kalas She entered my heart,
And
Siva-Sakti
She is the Lady, compassign embodied.
She is Bliss—Beauty (Ananda Sundari)
Like tamarind fruit encased in cover hard
Is my wavering heart;
Into it She poured Her benignant glance
wong! Cours) wGosrestiness ‘wmiaod)
gor mGorr Cire
Her Onrssoors
She Merged
AMOuTSS
Her
of World
‘
as
They who then rise in adoration
Shall Her bounteous Grace receive.
1060
She is the Mistress of Worlds,
She rules over my heart,
She performs tapas continuous,
She is lovely as peacock,
She is Virgin, all knowledge-conquered,
In my heart, She stands filled.
Hornoucr Gaileip tora
Gur@m
Tape
Her
As light within, She inseparable stands;
The Mother of fragrant flower bedecked
In the Lord, in union, stands;
yuo
Sava) SL_(paoe CGuoahlem oswed
Agrawal
ZucHOsrys s1UOEHS Coros
SOVUD
167
ever.
She
She is Way to Jnana
In the Lotus of heart within
She merged,
She the bejewelled One,
She merged in rapture in Her Lord
Manonmani, the Jewel of Inmost Thought,
Mangali, the Auspicious Ever,
She is the path to gather Jnana,
Her, they know not.
L2omTpgit CorhpoGb 2er@erreh wih
WOMHEDIP
HOG Po? wmmsys Sregd
yor tpg
GuboGbd CunsGgm sews
ssi bOSip uTtaGs sHuohes urGor.
1063
of Cause
She
Yet
is, and She is not, they say
She revealed to me Her Form;
She
stood
filling the Dance
They saw not;
She stood as Cause
arena
at Thillai;
of Cause;
Pervading
spheres Three.
Sun, moon
and fire are the three spheres.
Acinr
1062
is Cause
srociscr
21 gyib 2 uGumiis
Genrer AausH Gagub usireéH
QcNTs soe YeSsgiomt cunGw
Aeron usertt graces wrGer,
She Holds
She
stood
She—the
1066
the Book of Knowledge
as body and
life,
Parasakti—took
me
to Siva-State,
She in me entered and stood one in my awareness
She of the ethereal Light,
She that holds the Book of Knowledge in Her Hand
Divine.
“Holding the Book of Knowledge in hand’ is in Hinduism
a description of Sarasvati, and in Buddhism of Tara. Mular’s
Sakti does not belong to any particular well-designed sect,
but is eclectic, combining in herself the attributes drawn from
many
sources.
168
TIRUMANTIRAM
TLDS
FUME
Qos
aogrQuyn nai@ervea anit waist
GurGgmTOunD Abs
Youern Uwe
(ipsaossr
os!
Garb unsb aDGgubywdOcuesr “~mneng
urs Dgupeon uniwuS) ungwecr
GOW
AsrcarPanis ConsDo7e5
@QsrevagyGw.
‘Adore
She that holds the Book of Knowledge in Her Hand
Divine
She our Mother, of eyes three,
She of crystal form,
She of comely white lotus,
She chants the Vedas,
She is Parvati,
Bear Her Feet on thy head
And adore with songs devout.
Primal
cane
1068
Virgin
Grace
Her Holy
BU
Feet,
On
Lotus
of Dharma
1069
seated;
Gusr8 FOr @ wrAu QwadSwev
SagT® <gIiOer DermGw ugtTusn7
astr wiiGu 2055 ugeidersir
BT3T® HTSSSI BOG oraGon.
1070
the Sixteen Kalas
She is the Mother of Tender Form
That pervades Medha and the rest of Kalas sixteen;
She is the Paraparai that shines in Vedas and
scriptures holy,
She is the widespread support of all that is,
She is the Grace within Nada and Nadanta.
Transforms
UITs
I adore
PS$H
ever.
usZsGoncr
Manifested
1072
as Varahi
She of the Varahi visage of Divine Boar
She that grants all power and state
She that: holds the pestle
That knocks the heart of evil ones,
She that bears the plough
erorun
oreuG@erag,
true,
Oucsr Aerenar
GHETS Users HMSOS wjont_woaser
BHarh wtAGu gees Oui @
fans gionGor MoBas
s1Gar.
Tiripurai
She
all,
Chant Her name as Siva Sakti, times infinite
You will see Her Light,
And all things past, present and future.
She Pervades
1071
For ogTsbD BUSS
wpsusG5n(@)
Toe wyipuct.
FhBw Glaucsremtans
omer bMaorts snags
Garm@Gw.
Chant Her Name and See Past Present and Future
She created all things diverse,
She is sister of Mal that protects
She the bejewelled Mother,
unGor.
O! Ye who were blessed by Her Grace
Tell these men,
How this Mother that rules worlds all
Of Divine Jnana filled
Transformed your inconstant thoughts,
And made you realize. God-truth;
guar
wrdgsnicns
£3 wohcGod Caienp srogesu
UTD
muss uderyn uudvadGrov
GérB WGSHS
srs
GsrormGw.
weno
She of the pearly teeth,
They who meditate on them
In their hearts she arose.
of sugar;
SoG
wonHp)
Gurigicuer
And ‘the rest of insignia,
She, the Primal Virgin.
BD AZSMGS
Grog
Tiripurai
Sing Her praise. adore Her Feet
Thus beseech Her and worship Her,
Meditate on Her,
Who is with elephant goad and noose
And
Abongseow
OurGg@e5pn
1067
Her in Song
Gsrg5I@ Dawgs Dsrepg) gimomwy.
aumWgsr JSD upPu@ wravg@w
UTTEDO wWHGsF ursb uswHGDd
uTTZDOwW wwe
wnGurb 3H4GCs.
DGGHDD
is Omkari,
the
as Creative
Mother
1073
Force
of Pranava
Of indelible
green
hue
is Her
Form,
As
Ankhari
of Creative
Force
She
And
And
gave birth to the Five
then lapsed sweet
Into the music
of Her
s1Ger
Querherm
Sonoma)
became
Gods
mantra
S7Ger WUMTAISHS 555
Form,
‘‘Hrim.”’
smuUcHT
uUBeorgytd
onGernt SUP
WerpbsD YsHuys
grGer Foss soneowwu mG.
1074
Herself
Uncreated,
She
is Source
of .Creation
She as supreme Mistress of all creation
She the uncreated Being, Tatparai;
She is Worlds Fourteen
That were from Bindu created;
She
She
is World of Celestials,
is Mind and Intellect,
She is Siva-State
too.
stood
j
TANTRA FOUR
6.
169
auigal
wsH)owb
BHAIRAVI
MANTRA
Bhairavi has sixteen kalas. Her mantra is ‘Aum Aim’
Meditating on Her for a month of twenty-seven days
kundalinj yoga, union in Siva is attained.
in
Bhairavi is also known as Tiripurai. She holds the trident and
skull in Her hands, the serpent noose and elephant goad. She
has four hands. She is green-hued, as a parrot. Her’ form
is lustrous like a gem. Her robe is worked with precious stones.
Her crown is studded with gems. It is brilliant as the moon.
Her glance is furtive as that of the gentle fawn. She is vengeful
to those who err. Her eyes are the sun and moon. She wears
kundalas of radiant gems in Her ears. She is seated in the
centre of the eight-petalled lotus in the midst of eight virgin
saktis surrounded by sixty-four damsels who keep vigil. She
wears anklets, bangles of conch and tresses festooned with
fragrant flowers. Her body is smeared with haunting perfumes.
She is in manimantra yoga, the yoga that spells no word.
In that yoga will be heard the sound of Her conch for yojanas
around.
means mother of the universe.
5. Strim—‘S’ is Mahalakshmi. ‘ra’ is wealth, ‘i’ is satisfaction,
‘m’ is nada.
6. Aim—‘Ai’
‘is Sarasvati, ‘m’ is nada.
7. Klim—‘Ka’ is Kamadeva. ‘I’ is Indra, ‘i’ is contentment.
‘m’ is nada.
8. Hum—‘H’ is Siva, ‘u’ is Bhairava, ‘m’ is nada..
9. Gam—‘G’ is Ganesha. ‘m’ is nada.
10. Glaum—‘G’ is Ganesha, ‘Il is what pervades, ‘au’ is tejas.
=
*m’ is nada.
12. Strim—'S’
is deliverance.
‘i’ is Mahamaya,
‘t’ is saviour,
AbSD
UBerraqyd
WSS
BOUL
agsGou
HYHabh
cuulgad
LYsuTss
SOOS
DSYHIM
In worshipping Her, first chant Her Hridaya mantra, perform
kavacha and nyasa, and adopt the sula mudra which indeed
is difficult to practice.
ABS
29Huy
wnHdlor
Sula mudra consists in pressing the little finger in reverse
direction, holding the ring finger and forefinger pressed
together; then insert the thumb finger in between. Chant the
The end, of that letter Fourteenth
As beginning, middle and end
In the lotus of thought
She rises as Maha Sakti
She is beginning and end of all.
‘Sam.
Adopt the conch mudra..She is the beginning, the beginningless
and She blossoms with the prayer of the heart.
Bhairavi
BHawD
Qancroflone
t_r\Gur
fsb
Gentes
UPeargye
wisGQuer
Fourteen
GnTHGr.
1075
Mantras
‘‘A’’; and
‘‘M’’ letter denoting
Thus
with
letters
From
Om
to Aim they fourteen are
Twelve
and
Meditate
The
maGor.
is Maha
#»HGE
1076
Sakti
is Bhairavi
A_MGair
on Her and Become
Three
Gods
are
there
:
1077
Light Radiant
contained;
They who meditate on Her
Will not go the way of fleshy Jivas, Tattva bound;
Twelve are Kalas of Primal Bhairavi,
To the Twelfeth letter ‘‘Ai’’ denoted,
Add
pagn
wrssH
Gurfem Ys
OiunGEgs YoTSor
eri AerD artoyyps ergnt as8TQume
Gurg@s BSAyos youoMugs GsrGz.
ucrefjesr tomas
wr) wuulgad
sachet) arp
wrowym
sHOs gs
uerofgess
‘ra’ is liberation,
*m’® is bindu.
Abmss
mantra,
is teeth
‘au
is Nrshimha. ‘ra’ is Brahma,
11. Ksraum—'Ksa’
pointing upwards.
Maya;
Two
They radiant bécome,
Who
on Tiripurai
the blessed ones
meditate.
yoroiu
5H
carchu
srt_aor
uosonw
sucrofl
1 Compare: For the 12 bija mantras. refer to Varada Tantra,
Chapter'6, quoted in ‘“‘Garland of Letters,” by Sir John
Woodroffe,’ pp,262-65
Sorotu
Aboangs5or
The
She is the Treasure of Blessed Nandi, the Pure One:
Meditate on Her for a month of days twenty seven;
And reach the centres of Fire; Sun and Moon within
He who thus firm in meditation stands
Becomes Siva Himself.
That Her Mantras
To end of’ Kalas Sixteen
12 bija mantras
lead.
are:
1. Haum—'Ha’ means Siva, ‘au’ means Sadasiva, ‘m’ means
:
‘
Sivaya who dispels sorrow.
2. Dum—‘Da’ means Durga, ‘u’ means save, *m’ means
mother of the universe.
3. Krim—‘Ka’ is Kali, ‘ra’ is Brahma, ‘i’ is Mahamaya..°m’
means mother of the universe.
4. Hrim—‘H’ is Siva. ‘ra’ is prakriti, ‘i’ is Mahamaya, *m
yAscr
Meditate
DGaurew
QHuUsGEY
usGoret
GIpwoHD)
w&uim)
Oscrensy
wTGw.
1078
on Her for 27 Days
Ascrorcr HR5ES Craiscn sorGenr@ib
Qurécrera ANI wsvw CurnA@w
170
a
TIRUMANTIRAM
usted uD
wesw UBUGerT(@)
2ceys Afyos 99Her mrasGs.
1079
Worship Bhairavi and Be With Siva
With gait rivalling the cow-elephant
And one with Siva entwined is Tripurai,
He who meditates constantly on Her
Will with Siva Himself be,
The Lord that is Nandi,
The Hero Mighty;
With Him in Golden Mount of Kailas will he be;
All the World will there adore him.
e8u 55D 2e1G5 DGuGeir
1080
Worship
Her
for 27 Days;
Blesses
cueiesfluytd LnsAer mrGer.
Bhairavi Glows in Rapture
uss
YONSsp
ayes
Anus
LITNSS
SrTEHeorw Oserwt sorooflwit
Querset BNUST GBIVAIGEH
How
Trident
envision
Her trident
Loren
Gooms
Her;
the
and
Sixty
yor
UI yaG
Oucvew
arGar.
Bhairavi’s
She
holds
GFlovidly
xort Gor
wrwberm
the trident
and
1081
Form
skull
in Her
hands
She holds the serpent-sloop
and elephant-goad ~
She has hands four,
She stood one with Siva,
Whose Form neither Brahma
nor
Vishnu
knows,
She of ethereal Form.
Onarducr acgsFl aff) SencveEprosl
OsraPu Hears Howse Geulonp
Further
1082
Described
Of ethereal Form, vine-like,
Vengeful to those who err,
She is wisdom and knowledge true
She is bedecked in jewels,
She is green as a parrot,
Gem-like lustrous is Her Form,
Plaited with precious stones several
the
fair
Her
Noble
damsels
Glory.
aimorgmaG
FEST
Bema
ugtss§)
Gur
Ooms
sTmgGib
3H
59a
Wsoner
wrGer.
She
Sustains
All Worlds
OsFvad)
1085
Anklets, bangles, conch, and- discus
She wears;
.
She is pervasive Supreme,
In eight quarters of globe,
She is Goddess,
She is> Parasakti,
She sustains the universe
And its eight cardinal points,
She is possessed of Wealth of .Grace
She is seated on Lotus
She who our worship compells.
5OWD
Qi
sre
HH Gworfl
udS8w orenuid uctiwesf _s1Gor.
Bhairavi
is Seated
surround
Arya,
Four
blessing him.
WTS
1084
seated;
aaron
wos)
LG.
One
Sakti,
Saktis
Bhairavi,
GOR SuTOHIOS THAW G&INEG
FTTH STLpor BIsUT sTHIGEsF
Bhairavi
Eight the Virgin
Sort
Will
SoH
Is Supreme
For a lunar month
days,
SoHE
lotus
So encircling,
They envisioned
seven
GorGorGurt
In the centreof the eight petalled
She is the Grace that Nandi knows
She expounds the Vedic Dharma in accord;
He who meditates on Her
of twenty
1083
Her crown is studded with stones
Brilliant like a million moons,
She wears Kundalas of radiant gems in her ears
Her glance is like the gentle doe’s
Her eyes are the Sun and Moon;
As of red gold She in rapture glows.
FINS HE FFSQDOWS
sua Gus Opis gieng@euwuyid
Gurgb {Gus ADsasrer yomTDS)
Ger) asa
Gaba sr@5Gw.
Bhairavi
OQuircrincs
UFonor 55S Yeooswoent wrGany.
Gurgener UughEs DsrSous
- soo7@Qeuiuyid
are
Gse5
ons wesliog SoGures
Baups BAyoog s1Gowr.
She
1086
is in Mani Mantra
Yoga
Smeared in unguents fragrant,
Bedecked with flowers beauteous,
Dressed in clothes new and comely
is Her robe.
usp! #689 Gary AG wy
Osrawenh GorLws STH Yorpsacrosf
poresh @&fw Carw Zwoagsgssir
She is in Mani
Mantra
That
word;
spells no
Yoga
There shall you hear the sound
For yojanas around;
Thus
is Tiripurai,
whom
you
of Her conch
seek.
TANTRA
ST@DIibD
UMUES
Agsiicumscr
is Supreme
Like
many
jewels
Many
are
the
that
Gods.
are
they
Nandi
of gold
Counting
no
made,
This
with
kalas
and
sixteen.
waning.
That
sphere
It
of
is
of the moon
infinite
beauty,
knows
and
of
intoxicating fragrance. There She waseborn; there She abides
in infinite bliss.
Sie
wiSob
asm
SOUWSsgsILI
oer Gwbu alGreb OurGsHu
Broo 55H shun Goes
ATor CGUSHIV Yssup wnGw.
She
is- End
1088
of Vedas
She is in Yoga, in Flower Lotus seated
Of those who control their breath
In Puraka, Kumbhaka, Rechaka,
She is Narayani
She is the End of Vedas
That Nandi in compassion to world revealed.
ASS BHAT 4G Fyodor
USS UpPpennuonp west eu es
Ce55) prh) Osahsg uypu@
Qsocr
papeans
Mudra
g1Gan.
1089
seek
Oop
of Japaway
549, Tantra
Three
She
She
o2aTOerap HiowTLjens*
Wortgy a1Gonr.
1091
is in Kundalini
Yoga
of tresses festooned with flowers,
of eyes pouring compassion,
Protective
stands
within;
She the tender vine
She that dispels soul’s darkness;
With thread-like column of smoke
From sacrificial fire of Kundalini She
Reached the heights of astral sphere
And with ambrosia returned.
srepyid Qosu
wsB7 (pmser®
Heo
w5sC
BOGucM
Chant
Hridaya
Chant
the Mantra,
That
is of Her
HomsGu.
arose,
Mantra
Heart
1092
and Sikha
(Hridaya
Mantra
Nama)
And say “Na Ma”
The offering of Prana
That courses through central Sushumna,
Reaches the heights of cranium top.
There,
chant
Sikha
Mantra
(Sikhayai
Nama).
whss sqen@snosa tre
wnmasngsu un@gerg wis
Guref
aGgssay
Nyasa,
wrGw.
Kavacha
(Ipyw
1090
Sula Mudra — Sign of the trident
Netra mantra — Netiaya Nama
1093
and Mudra
Chant Kavacha Mantra exalted,
Invoke that,
:
For your body to receive protection;
And then perform Sula Mudra
And chant Netra mantra,
Thus worshipping,
Will ever rebirth harass you?
Of Japa of Saktis Nine.
Aorss arr Osbaupenm ctosreses
Yongsa5bd at Giper Guelu 558
Hogss Au
Huwer eu s1Gar.
She
Perform
way;
Her;
SUFSD
as Mantra
QU QUGGE_t
Goals s(pOsr@
amshem
The Mother of Tamil,
This Nandi revealed as Truth
(26755
appropriate
Asrasperp C5587 WSBT Gorb
In counting Mantra by way of Japa
Commence not with little finger
And
is same
AasAen
uoshen
for Japa
Going to third in traditional
That you now reverse,
in order
Guexy GBHOOcacIM GuE soncvGnGo
Gausy Boa Dahlorm ang
~
She is the-Cause Supreme,
‘She is in Japa, Mantra chanting
" 56D
them
STS GY) sonwssosen) 2 orblesrm
Gans Doan Sab QorwQary.
1187-1190
waxing
of Japa
of;
In the sphere of the ‘sun’ She appears with twelve kalas.
In the sphere of the ‘moon,’ with sixteen kalas. Nada arises
in the moon's sphere. But Sakti is the source of that moon's
sphere
Laws
Nandi laid down laws and rules
He who of yore expounded
The ways of yoga-eight limbed.
Cause
conceive
Laid Down
Of Nine Saktis said above
The One is at.the Crown,
But she is the Supreme Cause
Whom the three Gods,
Siva, Brahma and Vishnu adore.
Mantras
171
Gere Gag
Wemib umum
CuncCuras CsrpN@td
Cugepies Flaigytd itpibspitb Lwomwgyyry
SOVMNEDH sarge srGour.
1087
STD
She
FOUR
172
,
aGgss Dose
Anger
warps
ey
Gys5
OurG@sS
aeefS7p
QuGss
MSN 7e0 Horysoeus
OpASASTGD
muss
TIRUMANTIRAM
Gsronib 2uittiueremw GEer8 ustucHT
ABonGeor LrwHHGb BH wsvalGu.
O5yg! BOGa
GuGe.
Sula Mudra
Difficult to practise are these Mudras;
Press the little finger in direction reverse,
Hold the ring finger and fore-finger pressed together
And insert the thumb finger in between.
Guu
wiS7b
ar
ars
Qantb
Fan7geans
ONSgicnr
(pornos
anf Opresot 2uGSF WIEMGSEGS
aFlu ss atom@anawG aGo.
Chant
1095 .
Dapsgi Per pnrGor.
Devi
is in Conch
Mudra
quarters four of globe
all but that Mother of Eyes Three;
spreading darkness,
and
immovable,
spaces vast,
The life species several,
The-Light that is Parapari—
All these are but the Primal Sakti;
As One Energy She pervades all.
1097
of Pure Ones
Into the heart purified of Evils Three — lust, anger
and ignorance
She enters
And of Herself Grace confers,
She the consort of Lord Primal,
Seek Her in this world
And She will bless you.
arppu Cages sore wis
pippas (pssoreal gI@wb Qcrcuah
1099
of Bhairavi
Snapped
A form,
Will
will be the cycle of births
comely beyond words,
theirs
here below;
be.
Gsras Gpa) Gorw YyGQugssar
BUS Ge
woegerat sKesmenflonret
AMNEGL Qorgyp g1e05s HSM
Goaws Aasams Deuehtugs s1Gor.
1100
She Reveals Siva
Bhairavi the Eternal, Neeli the blue-hued,
Nisachari that sojourns in dark,
Retest.
t,
Pee"
z.
The
Are
The
The
movable
She is the Primal Bhairavi,
She is the Virgin in Kundalini,
Those who rouse Her,
Will be body, soul and God in one;
1096
Berm cuca) §o) Hersh *
Qapibd QresOb qgquhw 2crnsas
Ascrngcr pru® Cesar OoneysGs
KAINGM GHAVSS BTYOC sroH/Gu.
Lwyone
Vedas,
creation diverse,
elements five,
Triple Blessings
Thus chant ‘‘Sam’’ to pervade Jiva’s Prana
And adopt Conch Mudra
That dispels (Ya’s) Jiva’s Maya;
The Supreme’ Devi there in.centre
Shall luminous appear.
She in the Heart
The
The
The
HD alga sores gionmwetrosf)
eH wooed. ot gut weommTLb
/Guas 208 Onalact sreiwmlb
e5 yours
Gana@une mrgGw.
Kalu Fact Ooreret Uipsorses
uTew Feyot LieKeRLb WaTTsSOS
Goalu woreow MMeHG sheng
Boast
Energy
“Sakti.is Supreme Energy’ — that is the central formula,
the core thought, the heart of Sakti worship.
‘‘Sam’’
From the mantra ‘‘Si”’
Take away ‘“‘i’’
Conjoin the Bindu letter ‘‘M’’
The the mantra *“‘Sam’’ do you chant
For Pranayama practice to promote.
Cs)
Sakti is Supreme
1094
1098
The Mother of lovely tresses
Of arched eye-brows,
Her eyes are like blue water-lily
he
She is ambrosial Bliss-Beauty (Ananda Sundari)
She does reveal Supreme Siva to us.
HaueituG MSs Moora
NS gS
AsehtuG MSO5er Afensu oyarGar
SAUUG WSHS SHTUUG CanH
QMUUG DSS creer 2 WWSOSreer tmGer.
How
She
Redeems
Having revealed Siva,
She spoke to me of blessings that follow,
She made my thoughts doubt-free
She infused joy in me,
She made the divine light shine in me,
And redeemed me too.
1101
TANTRA
Osrariorct Caron Cary 29Gramacir
Sel ore crom@enrcst sencvulerscit Lomonvesir
Merion
Coo
aMNsDt aporenmys
sort_ae CGoodhenm msucpe cnGor.
1102
Manifold
She Assumes
Forms
the Good
BIAS apo BOOuL
GIs
A
QGES GON GHSEarICH
Mother
Hs
un_&é Fou. cubQuTm FsviwOuTed)
omit & Goal 2 maGgier mrGar.
1106
She Slumbers
She assumes a million, million forms,
She sports the garland of Kalas sixteen,
She bedmed forth the lights three — Fire, Sun and
Moon
_ She
173
FOUR
in the Heart
From among the Nadis three,
In central Sushumna,
In threadlike slenderness,
She
as
Virgin
Kundalini
stood;
AFZWVEV o1omns SuUsSHor smoadenw
amuse
GETSGb werreties LomionszenwL)
auubc: Gos
user
uss sor
She is summum bonum of virtues all;
On Her feet She wears golden anklet.
That in rythmic music sings;
Thus She entered my heart,
And there slumbers.
Gow
1) Ida,
On
the
cool
heights
of head
within
wueutilesfl
Crcu®)
cumGou.
Adore
Her
Be
and
stands.
1103
Ggra
TU GY
enguym
She
Ouwerwoat
@&ASofl a5aM
DAMADGS gs1Gor.
1104
She Enters the Heart in Endearment
slender
She
of shoulders
She
of tresses laden
with
fragrant blossoms,
She
adorns
moon
for a jewel,
crescent
as bamboo,
She
Cleanses
the Heart
She is Virgin
In Muladhara seated,
She is Mistress peerless,
She is Mother Supreme,
She beckoned me apart
She Separated my impurities
She loved my heart,
And there She entered.
T-—25
Made
Me
Slumber
No
1107
More
QUT
AMFGD
QGqgsSHMQucar 2 cars
SuTUL AMEOSOS Sorry Moasgs
Fore
NTEGCG KiPwags gyorGar
AUTOU HLFHoaus SeFQer mrGor.
She
She of matted locks pure,
She holds the trident
She the Beautiful,
She in endearment,
In my heart constant stood.
QmMudsor epaw QoasGqu Gul
sohQurg gpru& s1Gor sonal
SMUG
MN$ssouer saicy uBSgs
BAG
ONsgictord srysetr mrGor.
sushumna
As I was steeped in slumber divine,
She, Manonmani, came,
And by Her be-bangled arms drew me close,
And into my mouth transferred,
Her luminous spittle of Grace
And said, ‘““No more shall you slumber, my son.”
This, the miracle She performed.
Qorddepn ahHonp
Su Foor_wus
aQucr garars
and
2086 woraler wGernctwef! wbsy
FDIG UMNMEOSEHE KUSHTTU rysvoIcs
Onu@snahs sbuwb cunuled 2 HpsHr
Onmisaey wnQcucr murnug; ew s1Gor.
Liberated
She the Good Mother
The Supreme Mistress of tapas all,
She the Manonmani,
Who by Her Glance of Grace
Dispels Mayaic darkness,
Gently stand and adore Her;
Having adored Her
Births no more shall yours be.
Gawer
pingala
Contained
1108
Desires
She taught me the miracle,
She quelled the terrors of my heart,
She fostered love divine in me,
In the Sushumna that bathes the Moon in full light
She contained my desires and said,
‘Fear not.”’
AG@ervd
1105
QuompPurcr
AGS
QucsrMeronar
Qs @qQered wiGumap FGF
Gaulenip
SGFOwaAIMnswroNs gZerCecuy. GurppicuTits
AcrGerao AMSG
QonalQuer maGo.
1109
She Consoles
in Soft Speech
Of sweet speech is She;
By rare tapas reached She can be;Of maiden. innocent speech is She;
Jewelled in precious stones is She;
Attired in fine dresses is She;
Those who seek Her Holy Feet;
e
a
174
TIRUMANTIRAM
And performed penance
She, the Ancient One.
Saying “You are our Refuge,”
She the Goddess
In soft speech consoles.
Of 12 finger-length breath inhaled, purata eight finger-length
BHU Tru IAGSSU OcsrIerener
sriue Garensucr sizes mires
onGid
2uIGL
GarhQuer
20Gb
2crar
She
is exhaled
maGor.
the
four
finger-length
is retained
BD werrBusrgesil srgosh
GsrQu Gern® aeaug «65M
urs -Fbor8 wGernrctief! waa)
e8Qucr syorons gious
gs1Gor.
1110
is Awesome
She is the ‘Supreme One, Jivas seek,
She is of tapas mighty,
(rechaka);
kumbhaka.
gOsAOA
Geralset
rare,
-
She
She
is of dark
tresses,
She
She
She
She
She
is the Causal being,
is Narayani,
dissolves body, life and pasas at once,
is the Awesome One;
dwells in my heart.
She
is the
is Transcendental
1114
End
Beginning,
She is the Beginningless,
She. is the Cause
She is the Causeless
She is the Light
She is the Not-light
She is*the Bliss that is Beauty
She is the Mother Supreme
gorau Garws GUAMQueH gsycrorw
Pore Qoss DsOsrost somes hsb
2oral WGsgIomIT gFFluU) gyotGar
She
is Samadhi,
the
Divine,
transcendental
End
soavssoo
wiGar.
She is Kala
Radiant
She is Manonmani, the Jewel of the Inmost Mind
She is my sentience entered,
And in my heart abided.
She the Virgin. in my heart
In endearment eternal;
She sports in my heart;
And reaches my head;
And there she shines
With Her Kalas radiant.
dwells;
Qoussoct
su
WGSS
FOVNSSOND
QHOHMGuAT
YAHNF5OWD
WHOS
1111
BubSseroT
giGeop
M9HGH
sacraycsrer
BiWFlas
croseojLd
Hucsisonor
Guru
wuswWs)
Quuriscrot
wamLib
Msnmmis
She Dispelled Thoughts
sSowrgoycn_&
(PUD
Hovr1
go cit
QGSGE
Aanssao ww OsNaencr Gere)
AMVSS YUMOSTDMS BHNAGS s1Gor.
She Sought Siva in Mount
Meru
1112
Within
He who
wears the crescent moon on His head,
He who has the Third Eye in His Forehead,
In Him, She, the full-breasted Mother
In union abides,
Looking toward ilim,
Who at the crest of Mount Meru within is;
The Flowery Viné, too, there stood.
Dassicr
QurGgsBw
THDMp acngyorer Gwade
srda7n yssonsr Yds
DQaspw
sexy a)
Geiggior
AGHSU
DowGPoncr
2Hud
‘She United in Siva in Cranium
UMMILd
gsaGor.
1115
of Celestial Status
She abided there,
The bejewelled Mother in my heart,
She in endearment stood there,
Saying “‘Nama Siva’’
She dispelled from me
All thoughts of rank and status
Brahma and the rest enjoy,
She destroyed in me
All speech
500s
Hupp
that from
aPisort
ignorance
arises.
Gucns
wollsit
HSH AGH
wsorod
SUDD SP (pSsoenim
(Ysssqgo Garésupb
Sibumvs Oecveurd
uperayoror g1Gw.
She Grants Mukti to tried Devotees
gona)
onnGor.
Gwad
1113
Cavity
She dwells, the Mother Sweet, in my heart
She then entered the four-finger prana* of breath
retained
And She joined Siva in union divine
Prattling in ignorance,
They spent their lives away,
Alas! these poor men!
She, Primal One, grants Mukti
To all those
Who in constant devotion seek;
She has eyes three fish-shaped,
She has lips red
That warble words sweet,
1116
in
TANTRA FOUR
Her
face
That
in Grace
ocrns
is compassion
reveals
Dsuss
full,
before
Wes
She -Blossoms
me.
AsrGeperpicr
Naroons s-upanGer Guew Ons5ss)
acrann NGaler cuulhieayer writes
saror aohulat S5S55TGH sSonosflGw.
She
Stands-in
Mind,
Heart
and
1117
Intellect
In my mind, in my heart, in my intellect
In all three She stood;
She stood in my head, beyond the Sahasrara,
She stood within the Bounteous Lord,
She stood as Thought,
Behind Mamaya’s concealed
She the Virgin that created
Virgin
Bore
heart,
She
blossomed
exuberant.
e8u
acmomi
soncvuilet
2 witKenc
wiOwer
oiGort
CGagsGw
She
is Kindred
1121
of Jiva
"She is learning above all learning,
She is beginningless Vedas,
This they know not;
the Five Gods
She is creation and its diversities.
She is Tattvas.
She is Primal One.
She is kindred’ of Jiva,
Thus She assured me.
Aiea ApSMad ora® soirHenp
praler MypsH sobysps CssDOS
Qorg 5H ADausuOsd sovroarsd
urges
yorour Gurasgict Q)oruwb
OsGqnrg Afasows OsvicuMuwer Omosrashod
AGrg
Geuujderrd 3H
DorGon.
1119
is Bliss
Gsaler Hpsh
Gog
Apsh
Aarne
Hawsticns
Aeancrsy. g1Gor.
She
She
She
She
Severs
is kindred of Jiva
resides in the Jiva’s
is Mistress of sweet
1122
Karma
spinal Sushumna,
speech,
*She is Spouse of Lord
Whom all praise high,
She is comely one. dear to Siva.
She whom I adore.
Severed my Karmas hard.
Monwmsys signs gct@era Cwads
socmuUs FCartsQavers sSgiou wrwsADueir
aToOcmUy mUds@arart gahBenip reir
FOUMMS
Frost HoaTHu warGw.
1123
Dark is Sakti, Space is Lord,
Truth is Union in God,
Bliss it is for the Holy Ones,
Thus in doubt-free mind.
Lord;
She is Beginningless
The: Primal One,
Will sure.bless you.
AB HornBuybd mw ugtesH)
un uptues Gogian musGsry. wong) sor§ wGenretiel weed
erIMnc syornrs gi:-oypHps s1Gar.
In my prayerful
CGusiyps ssgiou wrwsloucr
CorDarcr yader ApsHGu.
AAQus
There is a play on words. when Maya is said to be ‘dark’
She is so because, it is she who is the cause of delusion.
Also in Tamil, ‘“Mayam” means blackness. cf. Mayon, a Tamil
name for Vishnu. ‘Children Five refers to the five gods of
*pancayatana , namely Siva, Sakti Herself. Vishnu, Surya. and
Ganapati in Puranic mythology.
Adore
Heart
srQuyd
She the Virgin Eternal,
And Virgin She ceased to be not
When She made love,
And bore Children Five;
And among them jis Siva too
Who Books of Truth composed!
‘Oh, this Maya!
Dark, dark indeed it is!
Truth
in Prayerful
She is the Beginning.
She is the Beginningless,
She is the Para Sakti,
She is Para -Parai
That Lord’s Form shares Half,
She is the bejewelled Mother Supreme.
She is the End of Samadhi.
Manonmani. the Jewel of Inmost Thought.
wae
Light,
all.
screhun sor
xsPbAoct s1goS)
gicrohwi mace
Ounncrot gs1wiOwomp
Liste KIT
UFUGW 2suGer
erotGorQ)ib wnew Qaorg giGor..
1118
The
Pals
1120
She is light that shines
In those who severed their Karmas hard,
She is Truth of all those who reach Her, |
She is the Mother that took me into Her vassalage.
The Lord is Her Spouse
Yet Beginnirgless is She.
a
176
TIRUMANTIRAM
7. Les 5&8)
PURNA SAKTI
She is bathed in cosmic light. She is the One that destroys
3D JonQ sangex snoesi
Gus srigpseto CGuuirs sruiblerm
Gar schigarnr Qenegu wonwihoGw
ur® upruss ucasigess tnQGu..
She
is of Kalas
karmas, drives away maya and confers the ultimate liberations.
1124
Twelve
She is the Beginning,
She is the Beginningless
She
is the Uncaused
isthe
Cause,
She taught Vedas
She
is abiding
She
to Vedic
Light
AUVHCSH
BSNS
SHS
wpb
asneGsor
3509S
srhei
Doreen
AMES
AMES
HSMN SF ST@lorarrG Guerrerd
QoucrHhet Buvipg cris Cs Gor.
1125
Sages ~
1. Measured
Divine,
She is thes Self-Manifest
Light
Ail
T measured the limits of space,
Its beginning and end;
She that became Half of Siva’s Form,
She, of Kalas twelve, Para Parai.
Sakti being another form of the Sun (the pure energy form)
possesses twelve Kalas, that is the twelve positions in the
Zodiac.
Purna Sakti is the primal Sakti. She possesses the full sixteen
kalas. She is perfection. She is united with Siva in the sphere
TI measured
the men
and
In spaces
everywhere;
I measured
the Primal
Of spaces
Vast;
I measured His
And knew all.
Grace
women
Lord
in devotion
éf pure consciousness. Yet, She remains eternally virgin This
is the subtlest of the subtle mysteries of God. But from it
follows the great Truth that Siva is the Father, and Sakti
is the Mother; and that Mother and Father are One.
Like Brahma, She is seated on lotus blossoms. Brahma can
vouchsafe no more than a hundred years of life here below;
but, Purna
Sakti
can
ordain
eternal
life for Her devotees.
2omtbHeot
rEeencr
Purna Sakti arOse and illumined the moon. She is the
Mistress of Tattvas. She is kundalini. She is jnana. She is
the Divine
Her Grace
Fawn
that dances
is true knowledge.
with
the Lord.
When
Her Grace
descends,
mayaic ignorance disappears. She is beyond bindu and nada.
She is Tatparai, the Uncreated. She is Final Mukti.
She is Parasakti who stood with Para. She became Icchasakti
and Jnanasakti and when Kriyasakti arrived from bindu, she
became immanent in all the three saktis.
At the time of creation’Siva and Sakti stood inseparate as
flower and fragrance. Together they stirred the primordial
bindu. Creation then commenced.
When in the beginning the worlds were created, Parasakti
followed the eternally existent Lord through heaven and earth
and breathed life into all creation.
She evolved as bindu and nada, and as-the several gods
and tativas. She is in Siva; She is in jiva; She is Sattavi,
possessing the sattva guna. The countless bhuvanas (worlds)
whirl in obedience to Her.
She is seated on the petals of the cosmic {Mlower. She is
seated on the petals of the six adharas. She is seated on
the petals of the heart. She is seated on the petals of sahasrara.
As prana reaches Purna Sakti with ten faces in sahasrara,
ambrosia streams from Her downward-looking face.
onpOsu
+58)
LOOrbss Uygoorib ioroMwit sso
SOMES
SonerHer QewHarm sono
Osromi6s wpOQarcrG Gus wrGw.
Meditate
They
know
That
Sakti Primordial
on
1126
Muladhara
this not;
espoused
And together Perfection are;
She bestows Her Grace
On Her devotees;
She, the Virgin Eternal;
Meditate on Her in Muladhara,
Success indeed shall be
Your yogic feat in breath
It is important
Siva
where
She
is
control.
to note that Sakti.is
frequently
referred to
as a virgin, even though she is said to be the wife of Siva
and mother of children, (Here five, and in the Vedas, seven
or eight as Aditi). This is because the magical power of a
woman is thought to reside in her virginity. Cf. Kannagi, that
is,
Kanya
plus
Silappadikaram,
nagi,
the Tamil
literally
the
‘‘naga
virgin’,
classic.
Gbus soloosgin Can“en®@ unsgyw
abies Haapib weallapy aicsocrgytb
Qeus sal Aefigeam agsugyid
Io
swoau omm@“umps srGo.
1127
of
TANTRA FOUR
indriya, Jiva, Siva and Sakti — All United
The massive elephants five (Indriyas)
Jiva, the mahout with the goad
The
Lord
of many
spiendoured
crown
(Siva)
Who jn the fragrant (Blossom) appears, (Sahasrara)
And the Mother who with Him is in rapturous union,
All in one love-union for ever merged.
Qoaus
soraIued
OQOut
NermGgnr
MUU S
ATID
YUU
cINba HAG
HIS
arm
Gpwoed
ugTesh
gwoHpwd ures gor
ctotoribenw g1Ger.
How
In the rapture
My
Father
1128
United
in love
subtle;
In Misery’s broth of harassing
My Mother Para Sakti
To the very marrow enters.
Steadying the wavering mind,,
Centering it on, high,
Thus when they realize praiseworthy
They and He for ever one become.
Siva and Sakti are the Real Father and Mother
you,
in union;
g
As your unerring guide for you Here-after;
Nandi verily stood,
As Mother and Father in one.
SriGowd 2anham sosnen pIeTULpasct
uriGow @@uu Dsr@ggrD sirayar
LUGoed 2enherm Gurgab supgsorcr
srGow
The
saphep
Mother
srwh
of Jnana
1130
2,conourGu.
Decides
Life-Span
On the lovely lotus
That blossoms in cool .waters
Is the Four-Headed God;
The years vouchsafed by Him here below
Are no more than a hundred;
The Mother of Jnana seated on blossom appeared;
She is the Mistress of Words, abiding in the tongue
Now
it is Her command
ATW
wri.
Dias
Urencru
Sroncrw
wrl WDergms QGsSuiar
wauw UTsens ADGSMCT
wruw geirgorer g1Gor.
1131
When Egoity Disappears
Untroubled
Srg
(how long you live).
by Anava
Inward looking,
MGPSour
ways,
Within
where
bright rises,
that Siva
:
the Fawn
dances!
The term ‘‘Moon in the astral sphere within’’ refers to the
six cakras, or nerve plexuses in the body, through which when
roused
Kundalini
AMcuret
passes
wrenwuylb
in tantric
sadhana.
MbyVs
MULE
sHoanct whos song
Geiy
pur 23Heus) curgerb Gugsy
OsAurw Ass HNoncrhDGS waGor.
Cease talking of ‘‘my mother’’, “‘my father’’
In The possessive way of this world;
Your Mother and the timeless Father
there
the Moon
Of Herself She arose
This Mistress of Tattvas,
And illumined the Moon
In the astral sphere within;
Like a column of treacle
Know
STSHSTUDGHLQ GTSTCTLILIGH cTETSIG, DEeGsanp)
QoreribsHin eS
SMVAgb BUGorar
Looreribenin wit&) wa) woomOleusujib
Ucrenbeno wruderm Gur6s5S) s1Gon.
1129
Are
iilumines
The light of Kundalini
Pasa,
Para
arGor apssQs sSgiou BTW)
anGernt stiphs) WHenw aderséRenci
GsGort auphcrm Bus Osrafut_or
uiGer BLupet werme) ufGpr.
1132
She
of that union
enters
177
When
Grace
In the five senses
Dawns
Jnana
of Mayaic
ve
1133
Arises
knowledge,
When Grace of Sakti of True Knowledge enters,
They know the Jnana
That forever, abides;
In the thoughts of those
Who intense cherish Her,
She abides for sure.
Qoajib
usgid
Qarg
atgsGs
- GIUGAsew
Horm
GypSeow
Huge
wrod
ARM
uGUEOs
wrsGert
Bry.
gs
utes
wrGL.
1134
Seek Her and Transcend
Time
and Age
In the spaces
vast
Where neither night nor day is,
She of fragrant tresses is;
Seek
Her;
And in silence with Grace slumber,
You shall for ever youthful be
Transcending time and age.
urog) WIgb usmesH sorOorr®
Googy srolsg prsmacdr oy.
gpaw sr@nabd WsDEG Gorurs
grog
wuruidctm
shugs
s1Gar.
1135
TIRUMANTIRAM
178
Beyond Bindu and Nada,
She
She is
is in Jivas,
Youthful forever you shall be;
Transcending Bindu and Nada
That approach Her not,
You shall ont with Para Sakti be;
Yet they know
And
2eL_woucr
"HG 26387 Gerh
Weor_wcc: gh orn
dGgagm
SseaL_wot Cura
sem_ar Opes
reach
the Mukti
Into
them
not the way
that hold
Her
to Her;
in their
She welled up from within
And like a bright lamp shed
State Finale,
She, the Grace Divine
All Liberation confers.
Pan upresH soruscr gorCenr®
DanD ereaaph Béensy worwihHGw
5aDD yma wresH posrestGoy
bans angst WGIOS s1Gor.
1136
sar_wug
anGu
engar
Lord
Her
snGw.
The Yogis
The
hearts,
light.
1140
See Lord
is my master,
Becomes Jnana Sakti and’ Ichcha Sakti;
And when Kriya Sakti arrives, (from Bindu)
The Dancer immanent becomes in them all.
He is Rudra, Fire and Light
He mounts the Bull in splendour
Ye who have not seen Him,
Away, from Here!
The Sadhakas have seen Him
He is the support of their heart.
DGManss wWUMSYG ST@id 21 Gor
2G0anrses Hernmw gompib oomont
‘
sG0anrss Hern sveGHor Gurg
HoqQarss Apasmus Os5bosHox mrGor.
SsrGnw 2epeib a3HS iprergy
uniGow @sipuH Oey
glgier
UGoed sapherp yororiurd eupsonsit
urniGow 2eanherm musOsry wirGor.
Parasakti
Parasakti,
Evolves
who
into dnana
with pervasive
and
Ichcha
Para stood,
1137°
surpassing;
1141
_Siva Was One With Sakti in Primal Act of Creation
As flower and its fragrance
Siva and Sakti ‘stood form resembling
This they know not;
When together they stirred the Primordial Bindu
For
creation
to commence,
He in Thought
Thus
it was,
was
My
one
Father
of Cosmos
Heart
and Fidéwer of
On the petals of the six Adharas is She seated;
On the petals of the Flower of Cosmos,
Of Worlds two hundred and eighteen above is She
with Her
seated;
stood.
She is the Blessed One that is seated on the Flower
Agasicr oorGor Dhue HusrsH
MsBayd srsup wrGw alMsj sono
e597 Wu sim srggoD
1550u7 rmBQw gibacsoms gaGor.
Sakti Devolves
She is on the Flower
into Bindu
of Heart
She is the bejewelled one that is on Earth below.
1138
and Nada
1) Bhuvanas, (worlds) are enumerated as 224, vide Mantra
265, Tantra Three. Above 218 would place Sakti in the Siva
tattva, in santyatita kala.
SUBaONSTY
SoaG“ery
wre;b UTD AGEALS
wrss HapsG GenQwnid
commenced evolution
As Bindu and Nada expanded;
She wears the orb of moon
As on Her matted locks
She is of Sattva Guna possessed
She is the Beginning and End
Thus is Her Form Divine.
MerQery
wr
Marwh
auGgaec6wm
Quer@ary
wre
BLES
gIvGe.
Worlds
Move
in Sakti’s Way
ao Jois
ays
As pennon
wip
wpPu)
Siva-Sakti
who
in Thought,
Thus
Wess
Dogpserdr
|
wrrsGs.
Sakti is in Siva and in Jiva
She
is in Siva
She
is of ambrosial
contained,
milk
breasted,
one
is where
Parama
is;
the Light that shines high
resplendent,
She is dazzling like the lightning in the sky,
And all worlds in Sakti’s Way whirl.
cured
ooreporw
bejewelled
She‘is
uCurgA
CoP DO@igse Bus Dgsroyror
oof
The
1142
1139
BLESS)
UbWOT
EIQILer
Meer
Qosisat sucisst TLOLo gorprui
uLtbhsg saroup umes gictGer
Asr_itftsg 2crayps Gar wOSGs.
1143
TANTRA FOUR
Sakti is Kundalini
Within
Her Form is red gold,
Fragrant by far
In the nine centres within,
That Flower walked,
As nine Saktis were they there;
Kundalini Light through Central passage arose,
And into the Lotus in Sahasrara spread.
1) Six adharas
and
three
lights. sun,
moon
179
Daily She
looks
STDOT
BD
and fire.
AHAAVYpH
Joo
ysquyps
CanQ
Lotuses
The
Spark
Pervades
that
Chakra
Flew and spread in the rest of Adhara
And piercing Sahasrara shone bright;
Thus She pervaded in Chakras all.
Qossacnr sapsh 4%On1@ promi
Luobsor cutuy Hoehne Gargia
SMsser
psHar (psGanal Gers)
BL65g1 CGsnw aGsrpab 2bGu.
Chakras;
1146
Kosres
gomcoicon.
AsdOurcH@eu
Bhuccr
sMencu
wréena
Garé
woGosraitiocsll
Carns
Garou
GeHswyp
soQHex
maGar.
prGrmpitd
1147
Sakti Daily Prays to the Lord
Her glances
are
like
She is the Mother
She is Manonmani
Her
arrows
robes
Four,
the Sakti;
fine,
compass
world
three lights, Sun,
She
holds
in Her
The
One
Lord
She
creates
sharp,
Supreme
waist is slender like a tender vine:
Her tresses are bedecked with flower garlands
entire;
Moon
and
Fire.
1149
Omnipotence
Form
of Worlds
million,
all,
million
‘She is draped in Cosmic
She beautifies all,
Her I stood adoring.
universes
vast
Guerys
Light;
crm) stbenw Qwest
Bong NVHG AGSSU OussrAIeronor
Fipm 5455 DoRSD Ceulenp
ADDS
with faces ten in all directigns-
And everything functions properly because of Her.
Osribucier
dons
GurpMQuer
Because of Her the wind blows in all quarters,
and water courses
upwards
fire flames
The
downwards
Histon
Vedas
In Her Thought;
:
As Prana Reaches Sakti in Ajna Ambrosia Flows
She was
She
1148
Pervasiveness
Sakti’s
(Muladhara)
There
the
1145
triangular
in
great Goddess,
wrHgs/
unGe.
Lincrucucd cuTeTiycu crs BHenm crmscit
Garyaor 2.o1Gor
once.
Vasu
Yous
onmernett wsO5Ta soTenoTL!
Yoormcces erencryd CGurpi@Qucr GuGer.
All Adharas
arose
utters
The
With
TUES (parorséarrt
QrwOum gyrs
Sakti
prays.
She stands elated
Pervading worlds and universes;
She stands adorned
B
of Sakti
OSFFS ISHS SHRM CONGQUD
THES) TSHID QGbsSoae grGer.
She
Her Feet
1144
That Lotus in folds several is Primal Sakti’s abode;
The Lotus that lifts soul is in the heart;
When the Lotus in Muladhara is roused,
The Lotus in Sahasrara blossoms.
(pssg) 1565
THs TSHID
YWUYgg@oseb
yoowAD
Sakti’s
QoudIw
TWHEGSE STOO
Qowss giorarg
WOSGS SsTweg w$55S CDE
(YOS&GH StweoT wpseg T5G5.
and
Beyb QuGge@siicuwb gronpens 5H)
Age.
wre
HowGucH urs
2) Vamai, Seshtais Raudri. Kali, Kalavikarni, Balavikarni,
Balabrahmadam,. Sarvabhudadamani, Manonmani.
ADEGHE
at the Lord
s76AcImD
Oancrous
She Drives
Away
—
thus I pray
is the Mistress
of Worlds
‘Hail,
She
Dsry:Gu.
to You’’
1150
Death
all,
She is my Mother
She is my Prowess
She is Mother of Tapas rare
She is bejewelled,
Her countenance is
Of passions dispelled;
She is of soft finery
She drives away fearsome: death.
2
Asrywnt sLéeaé FGargu a55M
agent PAyot wrwking shina
Osywrt Menor@Qes Gacuong sronGner
1151
aywrr MeonwQsOs srBu wrGw.
180
_
TIRUMANTIRAM
She Uproots
She is of hands
Gels usrTsé8 GoQear@ SpOsr_rs
SraINSG wOUIGUTGe gsrorg) STGor.
Karmas
in jewellery,
bedecked
is Fountain of Bliss Divine,
She is Beautiful,
She is Tiripurai of Loveliness Perfect,
She
She
That all Karma destroys
She for ever uproots the Karmas
Of Her devotees;
She is the Primal One.
ures DGuTrnsHer OworOsry.
QwadMeg
UaSeans ute
uwersg coumGSmy.
yaSanscs ureccwl Gures g175DUO
utes werbygs s1Gar.
awSes
1152
She Dispels Illusory Fame
of sweet
She
vine
is tender
1154
Grant
Grace
and
Sakti
Together
and
Liberation
Limitless,
“This” and “‘That’’, they say, is God,
They Know Him not, the True One
They know not,
She is of fame infinite,
She is fruit-laden green vine
She drove away Maya
That transitory fame gives,
She of abiding fame,
In my heart entered.
57MS
UTIENS
created,
HONG
THT Byun
.3owrer
shai HermGsrt snryesm snresrmt
Wg aN LAME
WmMses Hucns
Ssug) 2orcintacr Goibgsn) waGo.
Siva
music,
of Void
All Life
Eternal existent is our Lord;
When at the. beginning the worlds were
She Our Para Sakti followed Him,
Through ‘‘Heaven and earth”’
And: breathed life into creaiion all;
That verily was Sakti’s Work.
She is Mount -Kailas
She is damsel
Created
1153_
Who ultimate liberation grants,
They know not
The Mother Great of honeyed-flower
tresses,
SuULIGuTIGST sSroscuenr stibiblonm
FIVE io sAIM STUSS!
That
Grace
Of muddled
bedecked
confers;
thinking they are.
8. asrpainGs
ub
SUPPORT-SUPPORTED
Siva and Sakti-are mutually the support and the supported
at once. They share their Form, half-and-half, entwined in
divine delight.
BIAS
apo
sIohs
uTes
Ipnoiea
iprorcucr
srs
prs
AAITESE
DsroeyTy)
BIHUSSs! HMgyor
unsw eponmis
SMSDGKE
sxGor,
12 petals in the anahatha chakra
16 petals in the visuddhi chakra
All together, 44 petals are in the four chakras in between
the four petals of the muladhara ard the two of ajna. (See
Mantra 1704, Tantra Seven.) When the four-petalled kundalini
_ traverses
the
four
intermediate
1155
beyond
is not
usually considered
goal. It is said to have
Sakti is the Support of, Adharas.
Kundalini in the four petalled Muladhara
Into Six and ninety Tattvas blossomed
The Adharas four above have petals forty four in
all;
Beyond is the Adhara with sidereal petals ~
Yet beyond (twine) Lotus blossom is Sakti seated;
Herself like a tender petal
Supports them all.
The Tattvas are here said to be 96, as against the usual 36
of Buddhism and Saivism.
6 petals in the svadhjstana chakra
10 petals in the manipuraka
chakra
adharas,
it
reaches
the
two-petalled ajna. and from there visions the hundred-petalled
blossom in sahasrara. Ajna is the sixth center — sahasrara
petals.
SNSHGHE
MNSDGS
as a chakra,
100 petals.
it being the
1.000 petals or 1,008
‘
sroracr gso1@ennaf G5ra&)
srorucr Cause: Qurgeoans
GDSBGS
sroratr
a Pw 2p
DASH
Storer
worse
cTGor.
1156
Sakti is Support-All
She remained the Support-All,
Looking aloft to Her own Divine
She spread “Herself over Adharas
Light,
six;
She held the Vedic Truth in Her Thought;
She centered on Her Letters Five
She, the Mother Benevolent.
TANTRA
MTSU
UTE
oneHid wemnorer B)HSSt_LI
ONnEHLb UsEAa wrergsy
CGerhae
onreams
gimomtQuiiw
Gagoner
ST5Gib
Oeicraron_
Follow
The
Mother
you
become
ace) Grew
wrGw.
1157
of Divine
Light
Oecrarc
ENOOL
LoTTOL
blemishless
wrelgG
wrG
uTstd
Pure.
wrowts
Dmal@uest
Siva
Arises
csrmGw.
1158
in Sakti’
Qucsr Qesr 15 Ouest cnesr UIL}cor 15S) GLb Gus ooo
Querenico. sid
GMnsg Ht 65g)
Musi sexo
aOcacr MnriuAs SisHorm
Quetreyon moses
CGuésim cutGn.
Female
Woman
Strange
espousing Woman
indeed it is!
From
arose
Woman
Arises
the world
She is the Mistress of the Five Acts
She is the Fountainhead of Vedas
Her, the Lord in delight espoused.
2shgIAor NTETEL geomesh soe Gosrr
Ossgiher-onersbd (papys Garé)
2sbg her DIeHQ)U 2smaeT erevevTtd
2shgher nro
LorGor OmMGsGs.
With
Fore-head
1162
Lord
stood
eye,
in delight;
Lord stood in delight
Seeking to enter our hearts;
Lord stood in delight
For all worlds to delight;
Lord stood in delight with Sakti
Her shoulders in embrace entwined.
65H)
(YORE
GOYSS
WGMElorer
55D AIMS sommBerct g1 Ory
ySs5aF FOG UT
lysines
GuGar.
Dero
aGHSRIF
Osrs5
She Entered
She
1163
My Sentience
is,
This is a poetical convention
a woman’s skin.
1160
She is in My Heart
.
is,
attributed to the loveliness of
OsraaGerarosrts 2pHOuTH worl ves
EeaoaQGanres orrg Dosssu Aguurscr
AudaGaras orrg MNenassoah ‘erwG)
nevaGanes omg wGorretnsh gs1Gar.
She is of ‘Unconquerable
She is the great “Truth of silence
She is graciousness high manifest
She is Pure Light
is Manonmani
Manonmani,
Supple-waisted She is,
Spreading yeltow- spotted is Her sul
Of Pure speech She is,
Soft-footed unto a feathery eresel She
She in my sentience entered,
How Shall I describe it?
When you know the why of this,
No more will there be talk
Of Sakti from Sivam arising.
She
is Sakti,
Full-breasted
Man;
As Siva-Sakti
She
1159
Male
Guésim sHQUTGCT Srey DuGsSMS
woréspnn Cen wGorrctiwwesl wmenswirn
aréapm GenG stay @hior yomits
BIFEHOD Q_YGH srNSGGE gnGor.
She is Virgin of Delight
Siva Stood Entwined ‘With Sakti
The Lord of Spaces Vast
Abides in the loving heart of the Mother,
That bedecks honeyed-flowers in Her tresses;
He shares Her in His Form;
And He from Her arises
Himself thus a woman too!
From
is Support-All
As Woman She pervades
And supports it,
WIT SWLPGLP cmirwes
wragLd awnsEsam wrwdlorm
Qicsr Oasis
181
Siva-Sakti
The Mother Benevolent with Her Spouse remained,
Sharint Her Half with Supreme God
Follow that Mother of Divine Light
And: gain Her support;
All sorrows will see their end;
And
FOUR
1164
Powers
Beyond description is the fiery sphere that envelops
Her,
Sakti;
The Blemishless Light espousing God
Entered in me and delighted me.
Beyond description it is even for bedazzled Jnanis
She is Supreme Mistress of unconquerable acts
She is Manonmani that is beyond grasp.
YAVUSGH Sorel syMoncw wCoararwos!
uns
giv uTbgsIQucc sormGid
Camas smn0deau Cus (sdvoaenuw
ANS OsrGgauc 256g Her mrGon.
srGor
srGor
srGor
grGor
T—26
1161
QGHos srmASNar comm HOG h
sOnbanh Grulgys Huss
DaypG@ump omsugy wrdiAHGS
aLaens somralm Host Goo.
1165
182
TIRUMANTIRAM
He is All
She is Sakti of the Night;*:
Holding the worlds apart, as the Heavens high He
spreads;
the scorching
Himself
Moon,
and
Fire, Sun
She is in Vyamala Agama praised
She is Sakti that comes as Guru
Diverse indeed Her Forms, I perceived.
Himself the Mother that sends down the rains,
Himself the mountains strong and oceans cold.
“Refers to midnight worship
the Vyamala Agama school.
SHAM
WTMATS
Lomibgio
berayer.
LsteyooL:
Nearer
wreeg wehssMh seOres
unser UeZUUp AGES
wiriscor Gogyps sorGr.
The
Humans
SVHSB
1166
Qowrss
Gods
She is Kriya Sakti,
They who reach Her, of Compassion Divine
Well may they be here on earth- below
Yet regard them not as humans;
Divine
are
their
qualities;
SOL om YosyH SUBS) UGmacHo
ust
‘uensuyjib upréé6S) ww p@w
MerOor gory MNeagwort mss Qaros
Osron Ooms yamsuys OsrpHerm soroGu.
and Omnipresence
fragrant
flowers
1167
of. Sakti
moon
within
shines
with
Beaming with Kalas ten -and
You shall reach Parasakti.
ugTs$D-QushOpsirg)
S775
QrT+sD
G59
usums
wret sonoridg
wows anrswgs
Csrawb
When
virgin rays,
Bhtoga Sakti and Parasakti
Union
together
in Bhoga
(Parasakti)
was
1171
Yoga
united,
She is,
Gurs5h
¢$9
Gurs5D
Gurspp
Gurs5H
5D Qohypss AOsparGw
668 257 Bag
ssD5rcr' 235795 BsGo.
Qoflfih
Yoga
six;
BCsGor.
1169
She is Multiformed, Praised in Vyamala Agama
all
sreanGib-
1172
Sakti Described
Yoga Sakti’s pedestal is Light- within;
Yoga Sakti’s visage is toward south;
Yoga .Sakti’s navel is Cosmic centre;
Yoga Sakti’s feet are sublime exceeding;
—This may you realize.
wreys
Parasakti_ is Power that supports
And everywhere;
She resides within head;
1170
It was Yoga and Bhoga divine;
Manonmani Sakti of fragrant tresses
In that union was verily in Yoga
That in truth it is.
wires
gsrorrees
umaerts
gZ1Gor.
This Sakti
And that Our Lord Great
is in the Cranium
Red in hue is the mansion where
It is in Cranium within the head
Follow Her (Manonmani),
HeonssDg)
Qgu QuGsiseans erdOuUG wrayLd
Qurgjusé asvalyiwd Gureap wr)
wWgUs Gp) wGerncrief) whens
AHUE SHaNYST Muy) GuTrsGw.
Sakti’s
acichl gohQucr Hernals s#5G a0
wero WGsAGHD LwIens Desh
Oscrofh WMGUOLC@ GetuB carpor
uso O@qQuu ugTesS) woGw.
1168
The
usOwcr
The, union of Sakti with Siva is both yoga and bhoga. As
Yogini. Sakti, She cognises all light and stands as its support.
As Bhoga Sakti. She-joins the Lord in the act of creation,
undifferentiated from Siva.
:
in hand,
And songs in their tongue,
The devotees pray and praise Her
In directions eight.
Parasakti
58)
And then She was:Param Herself
Undifferentiated from Siva.
She ‘is Virgin that oversees’ directions eight,
She is One that pervades there,
She is beginningless Parasakti that everywhere are;
With
Guna
as designated by
She conceives worlds seven;
She is Yogini Sakti,
She cognizes life and as its support stands;
Of yore she joined the Lord in creative union
And became’ Bhoga Sakti;
Serene is their composure
Higher than Celestials are they.
Omniscience
Gaonpyid
flowers
LQomriHsu) GTUH HG
2orersot Meo
yor igOsrG srosgii Curso 578)
Above
are
Her
Reach
Who
HoeEssour
with
Yoga Sakti is the pedestal of light within. She faces South.
Her navel is the centre of the cosmos. Her Feet are exceedingly
sublime.
CsisOsup
aTiBOSsdp
Goang Aacrm& Gur@p
wrenwyh WASH: srussHGw
TANTRA FOUR
PTBOSY
MFA
BTEyb
MENS
Horpercr
Carcvouenor
guALSs
saGer.
1173
In Siva-Sakti Union Maya, Bindu and Nada Arise
She
Siva high in Cranium
that
is in bejewelled
She is Paraparai that ParaParan holds
She is Sakti and Ananda Sakti too.
Her mudras are-triple
ananda mudra.
bangles bedecked.
Frdm Siva/Sakti union arose nada, bindu and maya. From
Her evolved the eight Saktis, all of equal kalas — fourteen.
From bindu she manjfested the entire creation. All these are
Her mutations. But, as ever, She remains the undiminished
sreanet
Sreintb
SUG
waistwener
qur@pt gribucsss Goableng
ourmyiS Coupes sian
ass ¢5Cuw
uTOWays
ugsr gsensrQucrs 5455.
1174
Evolutes
of Sakti
Mantras
Arises the Eight Saktis;
And of equal Kalas twice
Param
sagGur@
entire;
wnGar.
1177-1182
cuTYy WeTipm sL65 wGorrerwos
Guym aomripi Qulgen_h Gus
1175
By
HPWH
Stuy
wWEEHEV
655
Snoup
Actrencir
HIDSEGS
wnGw.
1178
Daughter
and Spouse
of Vidya Chakra
Sakti is Mother,
And for seven and twenty days,
Chant Rudra mantra again and again,
The Eight Saktis will there appear,
And the white hued Three-eyed Parasakti
With mace, and Her Mudra of yore.
too.
Worship Her in the Vidya Chakra*for 27 days, continuously
chanting the Rudra mantra. She will appear bearing a mace
and mudra. and will be accompanied by the eight saktis.
aporplon
Abode
She revealed the four Vedas.and their six Angas. She knows
no separateness from Her Lord. She: is Siva jnana. She is
within jiva jnana.
-Mount. Parasakti
In Vidya Chakra,
YSBoang
is Her
1177
She is the tattvas. She has ten faces that look in ten directions.
as ever.
OsrcrepsHeng
Worship
curGu.
goad. She has ghouls and ganas for Her heavenly hosts. The
entire universe is Her abode. She is the cause and the caused.
seven;
$65 ugnesans sno
unGanpy
DEO5p CunGgs HaG@Oendras OsncdvoGou
UEAHW crarssH Coucsrssilm Ipsosos
Osré5
mudra-and
She is eternally virgin. She is mother, daughter*and spouse
— all at once. She is kum-kum hued. She bears the elephant
And Bindu that manifests creation
Indeed Her Divine Mutations are,
remaining
tattva
She is unto fragrant tender vine,
She is virgin with budding breasts
She is radiant kum-kum hued red,
She holds Elephant-goad and noose
Know that universe entireis that Virgin’s abode.
Fron: Parasakti,
Who thus evoluted,
She
gsrens)
Universe
Further
jnana mudra,
Osrmbenm OarnYe GGhdeoaus Gonwacrosi
QurmAu GuGwSsS WDsroiGQut wHsHonar
AUGF uns Oungwh wHsesfl
Param.
srerret
Snorer
—
1) Jnana mudra, abhaya mudra, varada mudra. Thé three
mudras used in the Sri Meenakshi Temple, of Madurai, are:
tishabha mudra, meena mudra and rajakara naga mudra —
vide *‘Abhidana Chintamani,”’ p.294.
Unites in Kundalini Fire,
‘With Maya
And finite Bindu and Nada
Sakti rises,
She
183
Yu ss Owuigs GrIaggor
5$HU WTWHOH GTW FENSSGT
MUSH UTTUT oaTW LIDMLIGHT
655u) wnorgs FsHym QarnGa.
She. is Pervasive
1176
All
She of Mudras triple and Jnana perfect
She is the Tattvas, and the not-Tattvas
She is pervasive-all,
She is Manonmani beyond word and thought,
She is the Mother that has ghosts and Ganas for
Her host,
For .Hara who all knowledge surpasses,
She is Mother, Daughter and Spouse at once.
sm
argon
Woes
unger
wungucr s$giqu wns Huet
ariw wutigmH souderan
bg
CuThss
yorscA
cunpAens
Usgicn:
waGor.
She
is Cause
and
1179
Caused
She stands as Spouse,
She stands as Tattvas,
She is the Cause
And the Causedat once,
‘She is the Ancient
That is enveloped by Bindu perfect,
She’ possesses the directions ten of this world.
184
TIRUMANTIRAM
USS (PSH
wnerpw uprssH)
MAUSSUT MOVs Hrgytor mrorGougsd
ess QBsn7bh gagic guhCw
Assutw Herpr@“erd Cefenyp sp.
1180
She is Eternal
Ten faces She has, our Parasakti,
She revealed the four Vedas with the six Angas,
She_as One pervaded
the Adharas
She as Eternal stood,
_
Our Lovely
Mother,
Know
bejewelled
six
She is Non-separate
She is virgin of arched
She. is Mistress
1181
From
Nap
Siva
Guas
inseparable
abides
eternally
Bhoga
Sakti
She
Sakti
from
the jiva
as such.
grants
Grace
to
jivas
in bounteous
storgyor Calls
yoursAula
CorbgionitsZ
invaded
#5D
Qoisoa DetAcrp Qeaub Punt
and Abiding
my heart
Centre
She was,
true.
AAHQH Trg
Hannes
FERS
gaug Mewg sPum GersSod
aNQwg
WSiine
sorenerujid Gloucs.
grar@enciea worto
This and
Get
cvmgGud
epotGn.
Her and Vanquish
that —
thus your
desire
1186
Fate
runs
rid of it;
Adore Her
‘In the Spheres
Of Sun, Moon
Deep in the core of my heart She stood
Entranced, drew me;
She, the Mother of boundless Bounty.
1185
And through Sushumna upward look
Well may you even Fate conquer,
She of the Flower in Sahasrara
She Drew Me into Divine Rapture
dispelled the falsity of senses
is union
-Adore
ears aynGa yiAhGs asaungy
SHAMEOS HEHE SoHGL GomyVHS
Osrarars sue) ayw Qorugsgy
adap pawal ugeyd YysGs.
1183
And in me in union joined,
And into the rapture of tapasvin way
gicroefl
Wondrous
in Union
indeed,
in Jiva
In the Jiva within.
Curswr
She remains
And in that Cranium
She in Jnana merging stood
yiisGer GeiBerm
Maha
of that Grace,
She
That,
She is the Great Mother Non-separate stood
She is the lovely vine in Muladhara unites,
With senses centred, and in union absorbed
there
Bhoga
And there resided
In union perfect intense,
And in wonder abiding,
(Siva),
DuGssms
Grace From Within
She from within grants,
They know this not,-
The Mother
GPQurcD Hahn Cannons Oamby
SunAQurerD) Herm cyomtéAQsH srs
MDAurcimn Heanonst m3Gul corGar.
1182
And
“The sweetness
She Entered
none
She is Jnana
The Bounteous Mother,
Her Grace confers;
1184
Acés7 wrBu HoH suGwo1®
QurGss MVXEAH yourtsh) 295/Ga.
eye-brows,
of Over-Soul
saGar.
Sakti Confers
Qossancr apap
From
UAMaAD
Bhaga Maha
Doig
ambrosial,
She knows separateness
Her Lord.
QoDGSE
MNWEHD
sweetness.
She is the gentle Devi, holy
is of breasts
9G5S
‘As
She is Awesome One,
In seven worlds She shone,
She
ysovo) yarciroms
Just as the colour cannot be separated from a flower
you this.
apu such Garw YGuUssor
Siu orm Gsips Hapssaicr
Bow saios ups uGwrel
GuGgd graf MPugs gsrGor.
OurGsD GES
five,
Three,
and Fire.
Geradw
Gore
epergioar wesc
gages FoT Amnipsaona 2 &F)ue
Gsrarg) WHNSGN ONGse wrwteow
1187
gape giprea yigGeur «Gp.
She Ascends
the Three
Spheres
Three the spheres the Mohini ascends
At top She appears
In Sphere of Sun of Kalas twelve
to
185
“TANTRA FOUR
With
Kalas
fourteen
She
There
is Mamaya;
And in Moon’s Sphere
The Bright One. finite appears.
Vide Mantra 852,
moon and fire.
Tantra
Three,
for the kalas of the sun,
Qssiod sheaMnup srsw)7aNGured
apg
BréEHer WASOSUpH seit Hod
268wu Gerh Qsws WDsapbgod
Qsgiac CGogion Fog! gsnGer.
1188
Nada
All worlds
Ljke the rays of the Sun.
The
Nada from Moon Sphere
Sakti
is.)
The practice of nada or listening to internal sounds leads to
samadhi. Compare Hatha Yoga Pradipika, iv, pp. 64-67: “I
will now describe the practice of anahatha nada (heart sound),
as propounded by Goraka Natha for the benefit of those who
are unable to understand the principles of knowledge.
Adiriatha propounds one and a quarter crore methods of trance
and they are all extant. Of these, the hearing of the anahdtha
nada (heart sound) is the only one, which is the chief, in
my opinion. Sitting with mukta asana and with the sambhavi
mudra, the yogi should hear the ‘sound inside.his right car,
with a collected mind. The ears, the eyes, the nose and the
mouth should be closed and then the clear sound is heard
in the passage of sushumna which has been clednsed of all
its impurities.””
ADS
STIMWSO
binse
Qed)
wrOuypled
Hg)
Vevey
HaHse HYPwgi
Gung)
Dewgy
YnbHGE
gsrGor.
She Abides in Moon’s
1189
Sphere,
great Mother.
Union
the Five
Arose
The Mother and Her Handsome
Together embracing
Looked inward and out;
The Maya and the Five Sons
With their Saktis arising
Commenced
Gods
Spouse
their tasks respective.
Creation, Preservation, Dissolution, Obfuscation and Revealing
Grace.
In Siva/Sakti union, Siva and Sakti looked inward and outward.
There arose maya and the five Gods, who with their-respective
saktis commenced the Five Acts — Creation, Preservation,
Dissolution, Obfuscation and Revealing.
s_mag Gewig) souibyM aumtacrt
SLES syotGor SGRI Tod
Osr_tbOsap GenB gimcrayp a)
MAW
s,orIer
gsruDentp
1192
umGov.
Kundalini Subsides in Sakti
With rituals many, they tapas perform
Let them meditate on Her within their body vessel,
The Kundalini light within
Ascending through Sushumna cavity
Will in Her Love subside.
cromonl
gos _mulg
wGerrus
her,
WHEEL LOTTI SOwWt® say Heit
DAGON wi
Wmsbypb uTtsgZoar
Asrhes5e oneem Gumgrscr ali
1191
smaher Goals s_mGOeu 51Gp.
In Siva-Sakti
arises,
From there it travels to the root of tongue,
And. thence to throat the light goes,
And then to region of heart
Whence arises the articulate ‘sound,
For all this,
The source is the Moon Sphere
(Where
praising
And yearning for Her;
There She abided,-the
Arises in Moon’s Sphere and Reaches the
Heart Centre
Abides
abided, the bejwelled One
abided in Centre Finite
abided as Holy Way
abided 4$ Bliss Infinite,
abided
She
She
She
She
She
There
There
There
There
There
She
Changeless
That is beginning and end of where She is
—The: Kalas twice-eight in. the Moon Sphere—
Changes indefinite it none has;
It is of infinite beauty
Reached by Centred Mind,
It is a Centre that is fragrant dense
Truc tapas is to meditate on kundalini sakti —, to seek inward
rather than to observe, in vain, the myriad elaborate and
complicated rituals.
grpPlgprd
utds
DESGb
usw
ANS
DIGS
HupPer Hswduy
eposs
CGoog
fogs fas DapsOsup wHBo
YssH
auTGw.
1193
Chakras,
Primal
Mantra
There was She born,
And
there
Qossearcr
in divinity abides.
THDop
Piercing
FpPH wnras
AGIBDu AasseG Ve5O5H poircahrs
GunrGsg
UGS
yuormscr
QosSoror
CurpAOsd
Lomensge)
G5sh
conGar.
1190
Arises
She dwells in flowers of Six Adharas
Make them unfold,
And the Primal Mantra in radiance: arises,
Precious by far than pearl it is.
TIRUMANTIRAM
186
Ss
USATSPDYSHOSrQ
63D «Oi sah
YPSscironf
surgf
usgis 75H usTuger ous SMy.
Ms5H) crorgyaror Guapo mrGer.
1194
1) Upto ajna, the Guru
Sakti’s Attributes
Of pearly white -radiance
is her visage,
Three
in face
She
the
eyes
is Sakti,
She
has
Sakiri; Sahali,
That is Bliss Divine;.
She spreads it over Adharas
In order according,
She, tthe bejewelled One.
each,
Jatadhari
THHap
SIGST
wre
Win
wrbs
GrsHy
FIThScr
Ten Her hands;
She is the bejewelled Mother
To Paraparan belongs,
Goddess of Learning She is,
In my heart She stood.
Her visage is radiant. She is Sakti (of prowess great); She
is Sakiri (of Grace-granting); She is Sahali (of manifest form);
She is Jatadhari (of matted locks); She is Vithaki (of jnana
possessed); She is with ten hands.
Goelw wesi_ob epearpio SOipA
srdu 5Huss: som) wHsSir
PaGga Ay (YseMunw (perofmunit
gag CucIGw 2o7rGQorref wrG.
1195
She Pervades
the Three Spheres_
She is Head
of all three
She abandons
Even
if you
you not
She is Light within.
sroralip Caronsé sop
Oarcror MSHS Osrywip
Six Adharas
Cahigu
s1Gw.
Visuddha
lie concealed
to Sahasrara
within,
Reaches
Ambrosia
How
Yoga
Sakti
was
Kundalini,
bejewelled
One,
The
Gods
are Three
that
The
Shining garland
The
‘The
Kalas
Jnana
of Adhara
twice-eight,
Sakti in forehead
The Congregation
1198
Seated
six,
seated,
of Mantreswaras,
All arrived to praise- Her;
Thus She was, the. Yoga Sakti,
seated.
FSHQuor un@errG srgeri OQuocsMerenar
(Ys$HE6 srwS) oor sHHovit
ugfeou umpod 2 6S5a10 Unease
6§9wu srwGurm ssniGer mrGo.
1199
True
Path
to Mukti
(Yogi)
Visuddha
Adhara
to the Mark
the Guru
showed,
AGr DENG Day
srewmunrsar
CsGrAer Cor) Hlercrucyibacd wnrsg@s
arGor Gipo) swe weageronr
SGry@ Cray Agpeasmaus s1Ger.
1200
She Confers
Her
Grace
Who shall behold the Feet of that Holy One?
To them who seek Her Presence And constant meditate ~
The Mother of cloud-dark tresses
1197
Flows
from
that vine
FF5HCu.
‘On Whom
ascends
DsTyw DGrs EGGayst QGouLe
LGUs! suTGecl! oumEp Beer
UU
wes
asg IpopGu
QOu~sed aprisbh asDeoyp wnGor.
When
Qobsoo
1196
Stands, intimate mingled;
When
TSS
Like a beaten dog,
They howl and wail.
There with the white Light of Kundalini Fire,
Siva-Sakti, of uneyed flower bedecked tresses,
She is vine from Visuddha
To ambrosia in Sahasrara.
srueyes
Their devotion went;
Wretches they are;
2arGeneht eager CirmGu smeniscit
AsuctOenrah syiier GCwad aouOgrG
The
wHHT
Sakti is the Mother of Sadhaka
She is the Mistress of Mukti
This they know not,
And in vain, in other ways,
together,
forget Her;
She is the Vine from
Qermaurscr apaGgm
snvipse rOlgt_@
Yoga
and Sun
guides.
The
She has Spheres Three
Of Fire, Moon
six,
Ambrosia flows,
That is Form of Siva of anklet-girt Feet,
Revealed Her Holy Feet, Lotus-like,
And placing them on their thoughts,
Blessed them with Her Grace.
Hponse
masse
AgTHu
Cuonaussy
YSmsMO
musg{s
SHYNSDCH
Danse
FHOSUND
mouwt Hencrus Cumausgs
OusHs FonHOsu af Gr.
muggy
1201
TANTRA FOUR
Way to Enter Samadhi
Hold Her in your thoughts,
Hold Her on your head,
Hold Her in your presence
Hold Her in Muladhara
Hold Her in meditation
Undistracted by worldly thoughts,
Hold Her in the mystic junction in cranium,
And into Samadhi enter.
S Mantras
1201,
1202
&
Whose Form is tender like, a flower petal
Who is Virgin Eternal, Kundalini,
Whose eyes are painted in‘dark collyrium
Who is Sweetness Surpassing.
SGSAOUA
8G59
wrs
au@Gs
5usssI
In Samadhi,
She
stands
Those
who
srGw.
1202
Sakti is in Moon’s
Sphere
wesrGue
QESIOW
acrgemibdauisgid
36Gw.
Sakti and
Siva’s
Attain
1205
Atiributes
of Her;
Think of Her; think of Her time and again; think of Her
deep in the heart. By thus realising Her, you shall attain the
eight attributes
of Siva.
1) Eight
in Samadhi
wowgure Goi 9sebuUy wiGleses
guar CGonGerbd oorGernof wunwipoeGw
STW FHUGPR enswonps soon lor
Ger s5pWert &Wher miGar.
1206
enter,
Chant
the Mantra
As
the
First
of Saktis
Nine
She
in your
Full Moon
Sphere,
Ever
abides.
in love endearing
Reach
Siva Through
Adhara
1203
Sakti
Ascend Adharas six in order,
Where She resides,
And daily approach, Her,
She of: fragrant tresses,
If Her mantra is repeated with the’ four
You can attain many good results.
Pranava,
Conquer
Karmas
By Devotion
1204
to Sakti
You shall conquer fruits of your twin Karmas,
if you but with folded hands,
And devotion pure
of Her;
of Siva
—
vide
Constancy
Mantra
Reach
1, Prelude
Like a turtle, withdraw
your senses;
be in loving constancy;
devoted,
8.
Sakti
Like. a vassal
Chant ‘‘Aum’”’
And meet Her, of shining fragrant tresses
In your heart’s Centre She as Light stands,
There. She stood, bedecked with Flower,
That is Crescent Moon.
G4Ob
HGF
ADL QGaumas
BIO
AUYOG
uney
QDGus paGer@
Friynsr
HZoorasL
Canadas
mts
Gary.as
GSP
waGw.
Meet Her Through
Bija, Sakti, Kilakam.
TWH
NGA GaNencr ulorruwesr
OsruisHht Cools Gul Garmscradl
MMsuUp soroigor wrTgil maQur®
MEF
QoarMs FHSSiMw sutGn.
attributes
In Loving
2enus) Germ (panipeam Gwe!
Bonswip Carenscou prOiomoy Hasrosll
Lberpyt GerhligG wapicrer prong
QeanmBeancs GunBeied cwiGt. wrGw.
Think
oomibBG
as the goal of
Who resides in Si, Va, and rest (of letters Five);
four:
CeG Huss
2c1ef
Train your mind toward Her and reach Her;
Think of Her, deep in heart
ji
Realize Her;
The Only One in this world;
She will ‘make you bide here below for ever
You. may attain eight attributes” of Siva too.
-
She of the .arched brows
1) The
DGisou
Think of Her time and again;
QBod
GonadIa
SHSWOMUPH
EGSaau
Think
Frew
ants
GS Sromyps anHs
FeutBu ange Aoagys smteor
2am8
STV
Worship
1204
Hold Her in your thoughts; -hold Her on your head; hold Her
in your presence; hold Her in muladhara; hold Her in
meditation; and holding Her in the spiritual junction of the
cranium, enter in samadhi. Chant the mantra, ‘Sivayanama,’
in endearing love. This is the way to consume the fruits of
the twin karmas.
puTHu
187
1207
Sushumna
In Her bangled hands beautiful,
She holds elephant-goad and noose,
She carries ascetic pitcher and conch
She seeks letters twain,
That is the heart of Rudra mantra
She dances in rapture, in the Heart
Meet Her through Sushumna,
Your breath that way coursing.
Course: your breath through sushumna, seeking the twin letters
Si and Va — in the holy hall of the heart you can meet
Her.
TIRUMANTIRAM
188
Qoust
wrage
rec
s5nGouct
With
sTny Guys OpwGert sbugset
Src
srncr Q)7a) sorgytor
Grrngpld w5Sy G&EHor mrGon.
All Gods Beseech
Brahma,
Vishnu,
Rudra,
1208
and
Sadasiva
Sama,
Goan aGbsab CGocrGugybd aupOsis5s
STOTD UGEDS SPout sors Soo
pron paerbhcr CGosDar OFF son
1212
Goer QueupsHor om s8) osaGer.
And
1209
as Jnana. in Sushumna
the crescent moon,
the trident, and the
skull,
=
She is slender vine long,
She is immaculate,
She is bejewelled,
She dances through Sushumna Nadi central
As Jnana Luminous,
She, Beginning of universe all.
Aer
wsorl soe) ulugse
sr
OMgror Nodrowvs soaUngGmp woos
SIL aye semiuu wrHw sngesra
Gsu.05 Ganalons sorte canGo.
1210
Pervasiveness
From
end-to
end
of SivaSakti
of cosmic
universe,
Nothing there is but the Bejewelled Mother,
It is all but Sakti and Siva conjoint
Like Sushumna
and Kundalini.
Sa94y
Qossarcdr
GoGo.
soon
Way
in Yoga
perish;
There She is in four petalled Mutadhara
Stand there and worship on top of Cranium,
She
Exalted
is ‘of Letter
beauty
surpassing
(Aum) _
possessed.
Bos HDAMDGS soror ww sHancir
gg Gay gGSH OumGsBenci
pr pola aoarMGgu ulniéeG
Caos gimme) HaraNphlcst mrGor.
The
The
Chant
Na Ma
One
is She,
Beauteous
Divine
Swan
Si Va
Syallable Na-Ma-Si-Va
She, the Mother of Niyama,
Constant
stood
to succour.
Pornw
Aornw
uUrAwu
wie
seruy ssHor
Deepss THs Har
FOTW
SOTDW
DIGG FNGYPH Garongs
WIsS SUbgIHo mrGar.
She
Of wavy
Sakti With Siva in Sahasrara
He consumed poison
While He let Celestials consume ambrosia;
Their immortal state shall reach you;
The Joys of tapas shall yours be,
Piercing Chakras
She entered unopened flower above,
too;
Aum
is Immanent
She
tresses
She
1214
as Kala
is,
Of purest moon’s rays,
Of rich pearl’s radiance She
1211
1213
is She;
(So-Ham)
There She was in Mantra
With those who chant,
A crystal statue
AVY
Crap STHMSAIT FbUSE
arenes Oswgs susPcrus sicrougeE
CGarSas Aswgm GAbS UsSmHaUGuT
CLwags
Sakti
That their tapas high may wax
They walk from place to place
them:
And
She wears
sat,
then, and thus did it happen.
Worship
GOb QabYeann GO suncSesf
Ob Qarm@“ary. Herc) GHMenp
Bry BHM
Ehret wpaasplet
m® wsaaip QomL wpsaa)Gu.
She Dances
She there
The Lord consumed poison, enabling the celestjals to consume
the ambrosia that confers immortality. There She, was with
Him
All, prayed. at- Her Feet,
And their respective states attained;
Kama, God of Love, and his brother
And Sun, Fire ‘and Moon
All, all, besought Her Feet
And on their heads they bore
Lord,
High in Sahasrara.
Her
Mahesa
.
is,
is,
She immanent stands in Jivas
As Kala pervasive.
SUbgcr ororscach ange Gorn@am
SOURS Het OTERO SHuUcHET stevevTt
Son AG pIGTsan Grermact crvourti
Sung No oroTscie sraup wirGw.
1215
She
is Immanent
in Ail
The Virgin with Her Lover commingling stood
She stood commingling in all Life and Thought
TANTRA
FOUR
189
She stood commingling in all Learning and Wisdom
She stood commingling as Time Eternal.
16. Uragas.
Mantras
Brahma and the hordes of cighteen gana-geénres praise Sakti.
who stands as the beginning and the end. in the body with
jiva, with the tattvas and the five ‘senses that constitute the
body.
1215
&
1216
In all life and thought, in all learning and. wisdom. and as
time eternal, She stood mingling. She stood in stellar brilliance.
She
is Malini
(Uma);
Makuli-
(kundalini);
She
is Chandika.
the tornado that blows away the troubles of Her devotees.
Protectress She thus is, standing indivisible with the Protector.
FIV
THEW FSGSHD AGHSDuyH
FAVA) QMOIGU mL
Bonipsgsoacit
wurde wige) wihg sery.es
undef
utesuct
She
ursw
gnu.
is Pervasive
She
She
She
pervades all thought and love;
united in Jiva inseparably;
is Malini (Uma); Makuli (Kundalini)
is Siva’s
the hands
1217
Half
Brgoy BI@ercr UBstwGeH Fup pom
GprO@m wLLmEeT QgoTh gio HNO
Cased
FOgretu HotwGwd Gwalper
1218
mrB@uid 9365p wrhper mrGer.
The
Jiva and
Tattvas
Beyond
Tattvas
four times
Thirty-Six
nine
In the body so constituted
stands” as Beginning
Praised
The
by Brahma
18 Ganas are:
4. Daityas,
and
|. Devas (Amaras)
8. Kimpurushas, 9. Gandharvas,
12. Bhutas.
T-—27
13. Pisachas,
side.
letters of the Sanskrit
alphabet
Ganas.
2. Siddhas,
51. representing
the 51
letters of the
in Adharas
Two the Centres where the Primal Lord
One the Jewelled One
The other the Adharas six;
As:the mind the Adharas six teaches:
is >
There She in each is with -Her presence
Thus She, of the flowing tresses,
In sweetness
stood.
Herponcr Bpftenyp Gurren peu
QaQn crsbuy TEpb 2 uITUOUMSY B
gagut
7. Nirutas,
10. Yakshas,
11. Vinjayas,
15. Munivas,
Canh
woartpgiper
The Adharas
3. Asuras
6. Kinnaras,
14. Antharas,
and
She stood with ‘Him in the Chakra of Fifty-One letters
(sahasrara). When jnana of these is acquired. jiva s perfection
is attained. She dwells in the six adharas. As prana breath
reaches these adharas one after the other. She can, be visioned.
The seven centres are then enlivened and the ten breaths
become one prana.
gierpu Can@gret uPsiw Ge Gypguctr
End,
and the twice-nine
5. Garudas,
One's
She Dwells
Are there;
Among them are the active group of Five (Senses);
She
;
created
wBwWeop wn@ern® wirB upslrw
Bus
goto
wrpib )70%0 Gor
AW WOTbOST OMIYPS wencugaller
guont Gipe) Q)oflg flex maGer.
1220
heart,
Stood
Beings
Beings
1219-1221
Here, the kalas are
Sanskrit language.
the eyes on face each.
She
Kala
1219
Of«fifty-one letters inscribed;
And He the Lord stood there
Mantras
Five the bewitching faces
Three
ote.
enGu F55TS
ororcuct sue
unrGr.
2) Adharas
Parasakti is the Half of Him,
Who sports golden matted locks,
Who peels the. elephant
And dances in triumph;
Ten
bus
DstgHouraor
ma¢5u) gruwcuer
1) Denoted by the 51
the letter Aum—
stands.
uTé&ib ugTéhS) counbGQure Font
TS) QeswwH Forgsgy Hovrryw
Gorse (PSOnsg (pssor (asOSrpiid
Brad oNss B_COsiud gratsGe.
their
AAA
sribier
By the Jewelled
;
indivisible
Bhumidars
She stood as their life and soul;
She stood .in the Chakra
(That blows away the troubles of Her devotees like
One:
BITE
orrsale
In the Beginning
Fifty-one the Kala
embodied;
Chandika
She
AAW
BAH
She Created
is Eternal
a tornado)
Sne is Protectress,
She with Protector
18. Bhoga
Ganas are troops of noisy warrior bands, usually said to be
Maruts. following Indra (in the Rg Veda) and Siva (in the
Atharva Veda).
Everywhere
She
Mantra
Time
1216
17. Akasavasis.
She
The
stood
seven
prGor.
Get Enlivened
there for me to witness
Centres within me
1221
190
TIRUMANTIRAM
Were
uplifted and enlivened;
The
ten breaths
As
one
Prana
within
breath
srefisip CGor@ef sricincer CurWoi
Guret wuciipent wig
Gurtmmieur
me
became;
And there She stood,
Chanting (Aum) and awareness
imparting.
earisOsm
2 c1Ger
w5S7b
neha oti oriasS)
gQ@ugyib
wirhw
SMHOSY
GSQIG
GIyH ays
srgyws
sips
os
The
Aum
that Jnana
wiGw.
imparts
1222
within,
of union in God,
Thus does Siva (Director) and Sakti (Consort of the
director)
Together in amity arise;
She. the Beloved of Siva, (Sivakami) blesses you.
Bog wm@ywb sDuyibd reed
OTS! WL
wIGs wnm§uyd
gug Fac Amswea Depry. &
GsrnatéGarasyea Ganges. wm@Gw.
Sakti Appears in Eye-Brow
Wind
and
the rest
1223
Centre
of elements;
~
She fortifies Jiva,
And renders him youthful,
Flower bedecked She stands
in Jiva’s Eye-brow Centre.
!) Kodandam
—
eyebrow
She. as Manonmani,
centre,
ajna chakra
stands in. the eyebrow centre, radiant
yoga.
QgAu
Carger_s
Au
BSd
webu gtGear amAGD
ugtusg Gurr uespweicir
AG
warcigk:
sa wsscr
Goag
is vibrant
1225
to Union in Siva
Mohini,
She is amiable Yogini,
They who reach to Her
Stand at Her Feet™ adoring,
Unite in Siva that in their life
Para Siva, too, they ascend to
is;
become.
S1e1bs GOGH SGGAHS Sorator
3055 Corie wrb@uth DoGQeun®
Goracne® muss OuTISG gS!
aurctcney
Guir@ iweb syuoyuNT LomiseGCLw.
Meditate
on Aum
in Cranium
1226
Top
Meditate on Her in Silence chanting
That way lies life’s Redemption.
Lady;
Aum,
bitéssnacr rFetm wGenretines tormaed)
wise 29iw omwn orarcamgetb
UNG weripb wGelQwrer mrad
CoréGb ODuG@Mwse, Herre) curGw.
as Wisdom
1224
She is Paraparai
She that stands in Eye-brow centre is Manonmani,
She one- with Fifty Letters becomes;
She is Para Parai and Parai too;
She is of the Acts Five—
Creation, Preservation, Dissolution, Obfuscation and
Redemption.
1227
Subtle
She gave birth to Faiths several,
She is Manonmani, Mangali the Auspicious,
Rare is She for any to know,
To them that seek Her
United in word_and thought,
She as Wisdom Subtle appears.
Mantras
1227-1229
She is Mother of several faiths; She is Manonmani
wGorrcrwosl
snGon.
g1Gar.
Leads
She Appears
as the crescent moon. She is fire; she is the Primal Being
and Isa; She is the three spheres; She is the wind and other
clements. She protects jiva and renders him youthful through
51@
usFes
cusFlaus
At the far end of Cranium top
She abides, Ananda Mohini, the Golden
She is Fire, the Primal Being and Isa
She is Spheres Three,
The
sre
She
Sakti Blesses
Mantra
Is the way
gradulerrGusr
Her Blessing
STEw
SersOSHR
Boro
(the heart’s
precious gem) and Mangali, the Auspicious. She is subtle
wisdom. When sought, united in word and thought, She’ can
be visioned. She is jnana, the true way. She drives away evil
ways.
‘
FisierD) anGbd Heopyoct umpsTrsqe
ero
ang DMgrenh us ste
Os5O5) wnG@e AasH CrrantEeGs
saQ“e!) wag
sorontss wrGw. 1228
Jnana
Way
is True
Way
She is of the Five Acts, Creation, Preservation, Dissolution,
OPfaseation and Revealing Grace. She is Mohini vibrant and
She is Wisdom Subtle
Of those with intellect subtle,
Behind it is Lord’s Wisdom
That is Jnana;
That Way is the Holy Way,
For those who seek Siva-State,,.
Aum
The Way of Sanmarga (Jnana) is the Way True.
Mantras
1224-1226
Yooini amiable. Liberation lies in meditating on Her, chanting
in silence.
T
—
tf.
‘|
(e
TANTRA
FSOTUONTES
WEF
FOS
GICIOTTES Wetec
BOLWITSSS CSG
FOHLUNATESESCSOMNUYCH
Sakti
WISHES
191
eerb UDcugGged gafGu
ungb unusgy wuss UT)
sIvons HTbHGw
HeIGer) wrugies
FSHNQwer winGar.
is Mistress
FOUR
1229
bin
Gperebd
argwb
usilg)
of Sanmarga
Sakti and
suf
¢$Hw
Hong
sraypot
wrGw.
Siva are
©
a
1233
in Letters
Fifty-One
The (Jnana) Way becomes Sanmarga (Good) Way
Drives away all evil ways,
From that good Way,
All good deeds arise
In letters Fifty and One
Of ‘that ‘Sanmarga;
The Mother of flower laden tresses and Her Lord
Sakti
indeed
the Mistress
FW
FSHuLD
GIGCH
(YsHeow
wrGb. psa
ASHCGod
AANSHYS
Cam
wsHu
Of yore
oyth BUvgy
Verily,
cunfcrenw
anfwg
1230
—
Knowledge
of Mukti
and
not
waste
of this and
not
your
1231
In the Moon’s sphere whence
And there pray,
ambrosia
Well
may
they decreed
ongbd
ergb
nrGib
Austr
whine got Oo uujsort Couns Gs.
Through
Letters
Aagics Amvgis
OurGgs8u
anor
AGA
Fifty-One
meni
Cunoi@sd
sual wb Bop
sro
C555
s1s
Horde
as Ambrosia
cretGp.
1235
in Sahasrara
The Perfect Siva and His Consort of Arched Brow
Were
And
flows
Fate conquer.
Aus
Aucpt
AeuciAi
interminable;
there
seated;
the Celestials
stood
praying
To swill the ambrosia that flowed;
And as Ambrosia there She stood
Radiant as Crescent Moon.
that
Mother
stand;
Time
been,
She Stood
lives;
Those who reach to the Good
Of flower bedecked tresses
HOss
Qossct
Seek Sakti and Conquer Fate
And
one
When Sakti and Siva united
All -creation, without seed, arose;
Arid thus was it with the Fifty-one Letters*and their
deities
Acquiring Jnana, Jivas Perfection attained.
Constant meditation on Sakti ripens as Aum, opens the sure
way to enter the sahasrara and helps to conquer the formidable
fate, karmas, and the senses.
Think
have
Jnana
1230, 32
Dacrme. Gos wrGs
WHE PO wHenspZod crencrts
Goal uewcc omrEe
gerencruyih GeucrAr. cvmGw.
as
verily is this true.
(I) Jiva know
When you meditate constant on Sakti
That as Aum ripens,
That the Way sure
To enter the Centre aloft Sahasrara.
AHN
wgaA
uBwg
TH
Siva
F$HuN Gorn@ swidueyb Gpiuy.cv
Iss MeaANGu srovenb Moampsor
Assme wThu gbus DstTGHIGES
S55) Goals DGSEDP@ anGo.
1234
uypsssancr
BSD
None except Sakti, Siva
The Source of Mukti;
Mantras
and
is.
atGw.
Source
Sakti
Thus was it throtgh
That the State how
aHanf gerencauytd
MenciiQugGb uTEsoens
Senpirsv6H seencouyLd
cTotgitd
stUpHcim
Garflenca
SUNS
Lang
UUTGut sriGp on@enn®
sions wHQwa@ wmrgsout
gow
sige
GanBpler
oriGeanir
maGar.
She is Stellar Brilliance
They who
1232
She is Conqueror Supreme
Well may they decreed Fate conquer,
Well -may they Karmaic Pasa conquer,
Well may they desire-ridden Senses conquer,
Well may all these know
The Mother that conquers all.
Became
one
reach
with
to the Star Eternal
Her,
Of tresses, garland-festooned,
With fragrant Ganga and Moon,
And men of holy tapas
Self-realized praying;
Thus She stood in stellar brilliance.
Porncasr Cefeyp wn@ern@ Cpu
eanw systOenre? wnGou worsegy
1236.
192
z
. TIRUMANTIRAM
OQscarp Opresisar Apes
Cacwy.w
SAMO Gresser CoroaAOs siGor.
Meet
1237
You
sntoes
ormujGw.
1238
of Knowledge
several,
Ss_ ES eo
aunposh
1239
- She Transcends
Knowledge
Human
She stands as Vedic subtlety opond human knowledge. She
is maya; She is divinely proud; She is Sivananda Sundari (Siva
bliss Beauty); She is love endearing.
Oppug: curiierm BpMenp wrrenents
OMPug Dewwrg Gees Corr@n
GPug mys GMSOareMH Corso
sgHAL
Leave
shall in rapture sing,
shall reach State of Greatness
ww.
Maheswara
divine
become,
Surpassing.
1241
&
1242
to the yogi and
worship at his feet.
psy
Curppet curerot grenourt
Osa (sears aesyens Curisapm
Osrpsen wep awn@ent® Gasnenesrusd
aupsonet Ceiuid ap pale af Gr.
1242
Worship
Transcending human knowledge,
She stands as Vedic subtlety;
She is Maya, She is Divine Proud
She is damsel red-hued.
She is Sivananda Sundari (Siva-Bliss-Beauty),
She stood as Pure Way,
In Love endearing.
»HCe
shall. honey-sweet
You
You
and other gods from all directions will come
bruw 578 wGsrof) winders
Gesu afloau Aaness #65
Gaui srO5H wher mnGen.
wOarOd
Hara,
Illusory are the states of Brahma,
Vishnu, Hara and
Mahesvara. She is beyond all those. She pervades in Aum,
in sahasrara beyond the six adharas and the three mandalas.
There She confers the state of greatness, surpassing that of
all the gods. Then the celestials, Vanavas, Dhanavas, Indra
' She appears in the form one conceives; and grants the pure
way and the diverse branches of knowledge.
HPaw
State
You
Mantras
She of doe-like eyes,
And He of handsome Visage
Together appear;
Her do you seek.
By
Supreme
Six adharas and the three mandalas-all pervaded by Aum.
She appears in Form they conceive
She grants the Pure Way
branches
Will Attain
If Aum pervaded, you reach to Centres nine within
She Appears in the Form Conceived by Devotees
And
be.
The states of Brahma, Vishnu,
All these but lead to Aum;
GsrarOuw GacwAG anrhw g7u1Op5o)
Fap®G wrmscuer wu
uvsenm
LIsNG semexfuid wimg wpOs9ir
curGor
there in: Jnana
shall absorbed
Bower wrevper Feerwn ons
gow uThw gorLigilbd gorit_s
Gszw cre
DgZean@son crotAMGud
WTlbw wrergy wpOsWs5 corGw.
1241
Sakti and Attain Jnana
Standing face to face
With Her that is bejewelled,
With their inner light ane Her,
And uniting in- Her,
In the thoughts of Jivas thus reached
All Jnana appears.
SrSINs!
And
You
The
Siva-Sakti
Celestials,
and be
Celestials
Vanavas: and
Worshipped
Dhanavas*
Will come to you‘and worship your feet,
And Indra‘and other Gods too in direction eight;
Seek therefore the way of worship to reach
The Mother of tresses, in flower clusters festooned,
And Her Lord, too.
Children
of Danu,
their mother —
asuras.
BMD Be wEHTw permer gsTLUIEI
sDNw 555m SourBOSA Bud
upp
2efefih uTTtUB woe
NHMNSEQErerL
CanGHsGart
x2 reFener
srGor.
Sakti Worship
1240
Her Not
The Mother of precious jewels is Pure Way
Leave Her not,
But with Lord
Centre Her in your thoughts,
by
is Siva Worship
Chant Her holy Mantra
Worship with flowers fragrant
Burn the incense,
Light the multi-flamed lamp,
Thus perform worship of Parvati;
The oblations that you in archana offer
Are for the Lord of Divine Light as well.
1243
TANTRA
srH6) 2 eG
sf$s5 wong
euGu srs Asngacr 2 aiid
LHe
smGib yMEp wn@enrcitgy
UTA
ghucr ugrsag GurhGo.
Adore
Parapara
And
Parasakti
Who
that is immanent
sustains
Holds
FOUR
193
Siva is Contained
Lord
1244
Parapara
here below
is the Light of the World
He is the consort of ‘Sakti
He in me
stands
That, my
love’s greatness
He stands
in Her
As
all,
in Sakti
one
Form
is;
too
inseparate;
Eternal and Indestructable is He;
She of yore shared Her Form with Him,
She who holds the lovely parrot in Her hand,
And sports wavy tresses
With serpent and Ganga
He in Her is contained.
on
2G0b
usa
559)
She,
OsGaub
yessow
UMcecrs maéAQuid Ouncretes wrens
WGN Qeonaucr wAipacr wrwGw.
1248
Parasakti
Do adore Her!
Mantras
Adore
1244-1246
Parasakti
sporting the wavy
tresses —
Uma
of dark
slender form — and be illumined. The resplendent Parasakti
dispels anava darkness. The Golden Goddess of wealth shall
then be at your feet.
Qunp@sryg
wrgst
yonerapcd
ADOETG
LwWTgIewW
Wnts
gS gout
SmeWEer
BHOsTy woes BUcIMEcT apaTpcoL
AMAGsTy wrens ago
aerGs.
1245
of Wealth
Will Bow
Goddess
(of Wealth)
Narw@srat wow Ahem wren
TMG
upréasH grmHGn fuss
sorm@arct woesiuor sri alGorrgstb
2orm@sr ohewiduid gerpi Oger Go.
And
STUD
Srub
Bub
shall
Form
Her and
bejewelled,
a mystery,
baffling!
1246
Be Rid of Anava
Decked in garland of radiant gems
Parasakti resplendent appears,
Your Anava darkness to dispel;
She sports in love’s union intimate
With Lord that is blue-throated;
Let Her be your heart’s goal,
And follow Her close.
OsrH® 2aheilp Can weernarest
ALMA Qguudser sorIeH OuGgew
MNmMsrer Dugger. CGoodag shone
aOwA woomoQGur@b eGo sunrGw.
1247
LYomTs Gib cuetiget wrens
YOMTE GC FUHH BO Vness
yoru
socluct wrés5H)
yorisGuc alGuwrefuy wrGw.
Siva-Sakti
Union
The Lord
of peaked
And
Feet,
Holy
1249
is for Creation
matted
locks
He conjoins in Maya;
He the Pure One
That holds Ganga on His head
He
Follow
Union
Lord Nandi
That has form several,
And permeates life several,
Why does He in this Form (with Sakti)
So open appear?
That He thus sports in joy
With Her of bangled hands,
LbTwibd
be illumined,
The very Golden
At your feet be.
CGstap 514H
Is it then a mystery why Siva sports in joy with the bejewelled
Sakti?
:
She is Uma of dark slender form
She is Supreme mistress of Siva’s ardour
She is good vine that has eyes three
She is the Mother of arched brow;
Do adore Her
And
Incks
Baffling Mystery of Siva-Sakti
Is indeed
Goddess
grids.
matted
shares
Sakti
in Love;
Him, the Great Sakti in bodily union
That all creation in union to arise
She, the Supreme
source
embraced
of everything.
ocoaipGamps Csorcu canGumiact reonetl
yor ibOsmps Caer cru) wreng
sor sOsrps CsQertacr aPsor ungid
AGAOUDD
Gg ernment
Dencos 5 O15 1p)
1250
eurGp.
Sakti’s Grace from Siva Worship
As I realized
Him,
I lost my self;
As I united
in Him
our
Isa
TIRUMANTIRAM
194
I became one with Him;
As I embraced the Lord of worlds
I remained in divine fulfilment;
As 1 entwined at the Primal One’s
I received His Sakti’s Grace.
I adore Mother
With flowers fragrant
And heart in melting love.
all,
Feet
The yogi adores Mother Sakti with fragrant flowers and with
the heart melting in love. She is much
Once He is realised as Isa, you unite in Him; you become
one with Him. By embracing the Lord of all Worlds, the self
is effaced.
Quinreér Quge@w Oulu wGeareirwedl
shaper QeanuGor pHuwGer cretut
sant sDuys sos50 ants_Gu
1251
Qurbprét owsb ysdsoh wrGw.
The great Manonmani is Greatness All
The Holy Feet of Her Lord, the Goal True, they
say;
the learned
know;
For those who this truth know,
Feet
art
exalted
His Golden
Life’s refuge unfailing.
Accessibility
siden
Order
Qboeacr
Abwoer
Orig Dowvwieas wruihHGw
Deus QsHo whensuyd
wih sortase
maGar.
1253
1252
aiden Cw.
saiiisnou
She is Mother
of Heavenly
She
Supreme,
is Mistress
ww Garrard)
of Sakti
My heart seeks Lord in love
He the Sweet One is in seven worlds beyond: they
say;
That the reason why
Home
Manonmani;
She fashions Holy Home
And stands.as Mother Divine;
She, Maya, fashioned this body,
And in this Body Home too She
ASFDtb
LeTYHD
abides.
Fovgl
HDOWUYL 9IFSSFSO!) worgm) ounOygaronca
AdowoGur
_ FSH
wreayibd 21 ohGs
SbawQur _ss5eor wneryAs GsGor.
Adore
sign wasimGear* QoaGereretd girly
QAurt Qo@uIwb gape Oactut
Curgios gpDS
uodunct worse
Aeoncru@sct srgcstld
HDWost
HDOWULD
Manonmani is all greatness. The truly learned know that Her
Holy Reet are their true “goal. They are the world’s haven
of refuge also.
shui
easily accessible
Sakti Fashions Body-Home and Heavenly Home
Lord*s Feet are the Refuge
This
more
than the Lord, who, it is said, is beyond the seven worlds.
and
Be With
1254
Siva-Sakti
My Mother and Father in-love united;
Had they not,
Will my Mother and Father know me ever?
With my Mother and Father I sit,
And my Mother and Father,
I constant
adore.
The yogi constantly adores the Mother
(Siva), who in love ever stand united.
(Sakti)
and Father
S. gQoncle eSaugb
EROLI CHAKRAM
aOgroh
worQerap
aQgreh
sO
Dg
wssnn
aQgrehsé
From
¢557
Nada
nada. From nada in the central kundalini there arises the Eroli
Chakra.
pro) Sp
smey
carG©ovap gprsumd
THE Hepp ston
WHEO
cuciroslGw.
In Muladhara
In Muladhara Lotus
Are Nadas four
With
(CHAKRA OF SUPREME LIGHT)
radiant Bindu
1255
Rises Eroli Chakra
of petals four,
Quupssonas wriuisvlh 2 carer
Quipgssenu sutayM gQalGlar
Quupgsscac wiQuGE FsaoLd
QuepsOO anmgs GeradrgyGw.
Letters
arise;
When Nada’s radiant Kala everywhere
Then does arise of Supreme
in Central Kundalini Fire.
ascites
aco
acre
asciof
suffuses,
Light Chakra
Va (m), Sa (m), Sha (m), Sa (m) are the four nadas.
From radiant bindu in the muladhara four-petalled Lotus arises
in the Chakra
Have
Great
+ 1256
Power
Letters in Kundalini Fire are mighty .great
Letters in Kundalini Fire rose to heavens,
Letters in Kundalini Fire form a great Chakra
The Way Letters are placed,
I shall now relate.
TANTRA
The mighty four letters in kundalini,
the basis of this great Chakra.
Va, Sa, Sa, Sa form
AsrarOu
AsrdroIG
Dp gaybd Fong BrEwIE,
wii weuSeuaps sirescesr
CsraIG
gIOnr®
DsrdIGe.ss57
How
Bindu
aforesaid
srpuss
srayG
wriiag
GowGs.
Chakra
is Formed
with
Nadas
1257
twelve,
In the four petals of that Adhara stand as Letters
respective
Chant Letters a hundred and forty four times,
They as Chakra form and lofty arise.
Goda
aNbgiay WADuEs gsrulaIGwd
Choad BTSsph QuGwb awUpsgi_cr
GnedaGg win wsiGaaps Cgsoer
Goeag sar wrtiag GIG.
1258
Earth
Chakra
Chakra.
$75 aINhspSg FESTW
sTulGw aM Fs ajc srsupib
s7u@ wou Gursener
575 NAGS VDSapsGs1259
(Muladhara)
to
immense
wrmGs
wr@uwuyp
UIA
gpd
m2aTe
wiGw.
126]
Beyond Appeared Elements Fire, Wind and Sky
As Element Water, Chakra lengthened,
Then further as Element Fire,
Then still further as Element Wind
And
further beyond
as Element
wrougy
Sky.
BEE
HSST
YaTF
AEE
HBS5TS gionGor crupSSOou
BMUNUUYS FIRE Flourospsw
Bare
M557
woo
Percvradigod
ghGor.
1262
for Sky is Ha
(m)
that is Sivananda
MHNGAOCG
HONGO
Faq Que Msg)
F557 BTS apgsor
AOEDOW
YuNueps
ADSOOwW
sue
suuH
bliss. It contains
Cwunrsew
Goroflene
wirGw.
1263
this,
thus
it is the
Chakra,
distarce
Nada
the Chakra
commences
With letters in the Chambers
Thus it is the Sun Chakra.
placed
Repeat the four nada letters with bindu
the Surya (Sun) Chakra.
25 times to form
AKDYSY Bond cnh orupssrqw
cube srupssTGUd
AD PSV BM
QDoyse Frgibd QGIBO acieGu
MAGS
THPSSsl MGgayd
ANNES
ans
MGS
TUpSSS FEET WIS
tTUpssg Godage pL
TUSHeMsd sUiypb sLIGu.
The
gph
With
The Cosmos Chakra expanded into five elements: ‘Ha’ (sky), “Ya
(vayu), ‘Ra’ (fire), ‘Va’ (water) and ‘La’ (earth).
Qos
ang
asupsseana
1260
Water
Letters arose as Bindu and Nada,
The Letters expanded as Chakra
The Letters lengthened into Elements Earth,
The Letters lengthened as Element. Water beyond.
1264
amon.
Letters of Siva-Sakti
sIsupl
and
cuTuNGLd
Of five times five Bindu dot is it made;
Mantras 1259-1261
Earth
‘UGA
Know
lengthened,
As Earth the letters thus expanded.
Elements
FEST
gBoucuer
Sun Chakra
The Earth Chakra expanded,
When the Bindu and Nada conjoint became
Adhara
ONNGSS
BLLyMLb
The astral letter is ‘Ha’
all the other letters.
Cosmos Chakra Expanded into Five Elements
That
urs
ALISA
To speak of Astral Letter,
In Astral Letter are all other letters contained,
Astral letter is ‘“‘Ha’’, that is Sivananda Bliss
That the Astral letter, know -this.
When the conjoined letters (bindu letter and .nada letter) tha
fill the: muladhara are repeatedly chanted thus, they form the
Grow
GIvw
Grew
Grow
Hug
Letter
Bindu letter conjoining Nada Letter
Together fill Muladhara
When Conjoint Letters are thus repeated
They form Earth Chakra.
Inala (Cosmos)
195
FOUR
and: Kundalini
**A’’, and Letters Five that follow’
These six are Letters of Primal One;
The six letters thus formed,
Are Sakti’s Letters,
The middle Letter of the first-Four (Va) aforesaid
Is Letters of Element Fire
Thus it is with these Letters holy.
The six letters
Siva/Sakti
commencing
with
‘A’
are
the
letters
of
TIRUMAN rTTRAM
196
Kundalini ascends
There they come as the ‘Sphere of the Mystic Sun’
within is reached.
1) A, Aa, I, I, G, U
2) E, E, Ai, O, O, Av
3) Va, Sa, Sha, Sa
4) (Aum) Si, Va, Ya, Na, Ma
“That ultimate centre contains
measurable by the ‘sun.’
BIgId
wIrps! BEG aucstoshl
WHO) usar gn®
FTGAMYSO HESY uwmGi.
aTUPSSOAU
TUpSSOA
TYPSSOAU
The
BIpUSgs
HIDNTO®
THPsSOaI
144 Letters
of the Radiant
The Letters of Chakra
radiant
:
UGBADD
AUBAOwW
1265
Chakra
are a hundred
Letters
Whose
are
but the Six Letter
Mantra
Central Letter Va to Fire belongs
That Letter central as radiant Fire flames
Thus are the Letters Six, first and last.
The four letters of kundalini fire expanded into 144 letters
BOSH GrYpons
wpriuG) glu
UFHOH
BIMH
(PHEIO! NHIUgIb
UDA
Aor
aGSFiooM:
Duration
of Day,
and
forty four
The
MSIE
wmsarb
the span of all life. Time is
wsieNGu.
Month
Across the firmament vast
The Sun travels through Zodiac
In time span reckoned
As
thirty naligai’s
in the
and Year
houses
day,
Huet
mpegs
cuntgy curiam
ABS
FOIPSON carmawm
AbS YH s0uUD Oe Oro maser
ASH
yuuBs eohed swirpsier
ASS
Qsgims wrGe wnrenGs.
1266
Oscaler
epagim
HeaitsG
Sphere Visioned
For the birth and death to end
The finite position is for the Sixteen (Visuddhi) and
Two (Ajna) to reach
And so when-Kundalini that was at base
Ascends and crosses beyond the third centre from
it (Anahatha)
Then is visioned the Mystic Sphere of the Moon.
1) 18 letters —
16 letters of the moon’s
16 kalas and the
two -letters (A and U) of Aum.
2) 13th letter — after the 12 letters in the 12 kalas of the
sun are ascended, cover the moon sphere which absorbs the
sun’s kalas.
The ultimate centre filled by 18 letters has neither beginning
nor end. The moon's sphere is visioned. when the centre with
13 letters is reached.
BAT
ors
WERTH opus!
woraler
wreodet
wiaier
wiuS
win)
wse5H
weagQer wrujpy
Gen Qt canygy
Conoray upGs.
1267
Time Measured by Sun Within and Without
There they are to the Goat’s Group belong
The days three hundred and sixty;
There they are in fortnights of days fifteen
reckoned;
There they come as in the Centres Sixteen are Two
twelve,
And in days reckoned as three hundred and sixty
In the full year round.
of the Chakra.
Mystic Moon
1268
Garsre
FUMer
Pans
SMpPSHOS
Qader
apermid
Qonhs
Group
Distribution
Serr grb
Glarevevmd.
1269
of Rasis in Zodiac
The Zodiac’ houses (Rasis) are in three clusters
reckoned,
With the Goat (Mesha)* comes its group of three
With the Bull (Rishabha)* comes its group of three
With the Twins (Mithuna)* comes its group of three
the Rasis in Zodiac in clusters three
Thus are
reckoned.
Rasis in the zodiac are determined in three groupings — goat
(mesa), Bull (risabha) and Twins (mithuna).
1) The mesha (Aries) group or path in this cluster are:
Rishabha. (Taurus)
Mithuna (Gerhini)
Kataka (Cancer)
Simha (Leo)
2) The rishabha
Kanni
(Virgo)
Tulam
(Libra)
(Taurus)
Meega
(Pisces)
Mesha
(Aries)
3) The mithuna (Gemini)
Vrischika (Scorpio)
Dhanus (Sagittarius)
Makaram (Capricorn)
Kumbha (Aquarius)
path contains:
path contains:
QorAy.
QorAye.
sé57b THE
séa7 Qnerpp
Hloapssder
Ds gourw
Qorfy.
sé57
BIsCpb
essen
QorAy
séarb
HaP®
wrGp.
1270
TANTRA
How
Rasi
Chakra
That
The Rasi Chakra is formed in the zodiac by being filled-with
binder and nada letters.
DsgiQoucs
gyerer
197
an@erno ga ortbg
Ht sgiIor
CaO@orah gorprd HDopssugG hormGs.
is Formed
When the Chakra fills the: Zodiac,:
The Chakra is by Bindu filled;
And when Nada too therein fills
The Rasi Chakra is in Zodiac fixed.
HorMNG
FOUR
crupsOSovmd
Flame
Pervaded
the
Five
1274
Elements
That Blue Light enveloped universe all,
It became light of earth, water, fire, wind and sky,
Thus as it flamed and rose together,
As One Divine Light it pervaded everywhere.
BaSO
BTS Yb OmGbd mpsgiicn
That blue light pervaded-the five elements — earth, water,
fire, wind and sky — and rose as one divine lignt.
AarMG
HerNG
wu
waGaas
Cea
wiyns srs
wnerGs.
sor ph sep ryaGwevrid
Acng
Acamalc cuss HenvGQuns sort
Formation
of Taraka
1271
Stellar
Chakra
The Bindu letters with Nada letters arise,
When in each Adhara the appropriate letters
Bindu and Nada carry out are placed,
Then the Taraka (Stellar) Chakra appears!
The Taraka (Stellar) Chakra appears when the letters ‘of bindu
and nada are placed appropriately in each adhara.
SIIODSE
signs
SIIDSs
WEF FOOHSZ FEST
GwoGort sopssg Guna?
FEDICH BHUS Ganctrouss
STIOS
STIMDSE
Taraka
SIIHMSE
Chakra
SomLGs.
oneto
this Star,
Moon
and
of Sakti
Sun
comes
That Star for Sakti support becomes,
Sakti that supports all.
The Chakra assumes the form of a star and a divine light
beams from it. Taraka Chakra is the support of Sakti, the
supporter of all.
Sear)
54.6)
Oarapisor Ours sven
sr@grof wraGs.
1273
In That Chakra
In Chakra,
Bindu
Arises Dark Smoky
Flame
ascends,
In Bindu, Nada ascends,
In Nada, Flame of Fire ascends,
Beyond,
appears
a Light that is blue.
On that Chakra bindu ascends; on bindu ascends nada; and
on nada ascends the kundalini flame of fire. Then arises a
dark
smoky
flame.
en@gra
gaomt_uw
un@greh
éOonef
T—28
Gunhsgiao
snQonoh
Dang
snQovrai
semb
wovGwrseiw
From That Arose Universe
The
Tne
The
The
universe
universe
universe
universe
1275
apg/Gou.
usng
Based on Bindu
as diverse worlds expanded,
as firm stood,
is unto Primal Stain
rests on Bindu’s strength.
The universe arose out of primordial stain or maya. It
expanded as diverse worlds. Ftom that arose the universe
on
bindu’s
strength.
BTS YP
gsH OUpHHU.cd
MFR QYL FTZIplb
G5H
MDH
GMPEBDO
FISH oTHHDGH
Mig
sion
Bindu
aengwsTWD
1276
Dares g oF ¢Gw.
and Nada
Produce
Bija
If Bindu and Nada in equal proportions arise,
Bindu and Nada together produced Bija (Seed)
Balanced,
If Bindu rises more and Wada less,
The Bija becomes potent far,
Eight times more than Bindu.
1) Nada and bindu are stages of sakti in the movement
towards the manifestation of the Self as Object, that is as
the universe — ‘*‘The Garland of Letters,” p.116
sag
agg! sucrose
sreiph soGnw crepsOrs
SsrnG acs
Sern.G) wiiyom
Acipald
Ms Hoi
When the Chakra as a Star its form thus assumes,
On that Star does a divine light beam,
When
custiup epw
based
1272
is the Support
Herma
Bindu and nada produce bija. If bindu rises more and nada
less, bija becomes eight times more powerful than bindu.
Ssb
QooiwGer
‘Aaypb gag
Ssypbd
Srypb
g15S
WDSUpaucsr
Sa7IZDHH
Cwgyp
sre ph THpsgiicn HSaiior
Mig ONGsg sTenGw.
1277
Bija —
Causal
and Caused
Two the Bijas from Nada arise,
One the Bija that ascends upward;
And with Nada alike arises,
The Seed behind as (Caused) Bindu
expands.
Of the two bijas that arise from nada, one ascends upward;
and with nada equal, the geed behind expands as capsed bindu,
198
TIRUMANTIRAM
Ssgiam
gy -oF eb
Dar
Misa
qvreit
aO_cr@
Mss
Nos
Bindu
Drawn
Mssa
There it is one like the circle of fire,
The Tantras glorify;
Meditate on Pranava that is in the Eye-Brow Centre
Through the Tantras reached;
No more thine bondage -is.
MNpgaib srss soroIahe
Mss
1278
curGw.
Mengwgy
in
wnAe
Visuddha Becomes
Liberation
Seed
of
Mantras and Chakras resemble the circle of fire that the
Tantras glorify. Pranava is the-supreme mantra with its seat
in the eyebrow centre (ajna chakra). Reach that through
tantra. Your bondage ends there.
As the Bindu rose higher and higher,
The .Bija (Seed) in vain went;
When
Bindu
rises equal
with
Nada,
And is drawn within to pervade the petals sixteen
of the (Visuddha adhara)
The Bindu that expands becomes the Seed of
Liberation.
2oreftt
ai gH
oFO5Up wWHBowd
Uorehi-1 Grens Dompriigy srosflcvency
sah
Oupss sorstiup Derofjaci
yorwiit wiSow untssqy wrGw.
1282.
When bindu arises equal with nada, it is drawn in visuddhi
adhara; and there it becomes the seed of liberation.
Pranava Vision
Aas
Ops
Meonorbsca
Mangus
Mss
Nenorss
Magus
MNeogwg
Mg
Ass)
onorhsaley Ehrev1d
Donors szcuct gs1Gor.
From
From
From
From
1279
Bija Evolved
the Bindu-Seed Bija arose all,
the Bindu-Seed arose all life
the Bindu-Seed arose this world,
Lord’s Feet (Nada) arose Bindu-Seed.
LINTSSSY
WIGW
usHsSuM)
Vision
Amarss
Amarss
Aewsis
WUpSSS F55T ws
sTipssou GuoidwMeycr HHEe»d
mpgs
wHB7 wrGw.
1280
From
Bindu
and Nada
|
From Bindu and Nada evolved the letters
From the lette.s was Chakra formed,
true.
From the letters evolved from bindu, Nada
formed. Truly, the letters are the mantras.
Chakra
was
wiGre ssa Wrnerma OaradcSy.e
e4905 gwen@eraps Dsrei@pAh an tomb
£5805 gare, NCrased
Lbsw STG
Doenait
1281
Pranava is the Mantra Supreme with its Seat in
Eye-Brow Centre
To speak of mantras
and Chakras
in the Chakra
That
is subtler
than
If you but know,
the
how
subtle,
to look
for- it.
your thoughts, it leads you to Truth, that is subtler than the_
subtle.
Qwegss
ADAG
F557
wn
AIMNGADE
¢o57
CGuGovepgs
Stdenww
UNBAOE
sean
uToTHG)
Greyb
GIGADG
ssaTD
samgy
wiGw.
1284
Siva’s Letter and Sakti’s Letter in Pranava Chakra
gaPdoaam
2 croflGe.
Pranava
1283
Vision Pranava in the chakra that snaps your pasas. Protecting
The letters and Chakras within the Body stand
The letters verily are the mantras
Fs5TA
In the Chakra that ends your Pasa
May you vision Pranava,
All your thoughts, it will protect
All directions, you shall perceive
Well shall you reach Truth
MNpsryid prawwb
Fifty Letters Evolved
Chakra
KISS] WIGH SHSHR FL OWMEGWD
Garésgy UTGW FieosaHy goo unger
YFESQY UTGH AOMpgOsror cutisGs.
Bindu seed arose from the Holy Feet of the Lord. From bindu
seed (bija) evolved all — all life and all worlds.
TSS
Egoity Falls
The mantra that arises in the muladhara chakra never Jeaves
the eyebrow centre. Pranava vision is obtained when egoity
falls back.
All
Haass
When
The Mantra that arises in Muladhara
Leaves not the Eye-Brow Centre;
When your egoity falls back
Then may you vision that Mantra.
crvevtth
2uN Gd
From Bindu-Seed
is Obtained
Back
For the Chakra, thus said
First letter is ‘‘A’’ of Siva
The letter next is of Sakti, ‘‘U”’
The Chakra is the earth, fire and
elements
four,
the
rest
of
TANTRA FOUR
Of the
Chakra
thus
formed,
more
can
be
said.
Siva’s letter (A) and Sakti’s letter (U) form the first two letters
in the Pranava- Chakra. This Chakra is: earth, fire and the
Test of the elements.
199
OsAZAOG
ANS
And
Pranava Expands into Six Letter Mantra Aum N.
;
Ma Si Va Ya
The mantra in Chakra arises
Expands as Letters six;
It is Vedic mantra that conjoint with Letters Five
—Aum Nama Sivaya—arises
For those who that way inclined are.
auraHs
to Meditate
Aum
upward
on
1288
the Six-Lettered
Chakra
course
the Prana
breath.
Vision the chakra in muladhara and centre the sound ‘A’ to
contemplate on the benevolent Siva, and then divert the prana
breath upward — thus meditate on the six-lettered Chakra.
STOUT
(PSST
BONS
OsWssens
uIeds
DSSS
UMSUM
wIginnD
wig
wnisQancr
How
WHSHOwW sidenwujlb wrwrg wrGd
WDSHOwW sidenwwy wWHserd QSGLd
DPs5m Dauypssoau sige wirGov
OsrAssu Dsippsoou gat onGa
ayoiGor
WEED
Vision the Chakra in Muladhara,
Centre the sound ‘‘A’ therein
Meditate on benevolent Siva within
1285
Pranava mantra expands into the six-lettered mantra —
Namasivaya — for those who seck the divine path.
epwsB
GATIGS cuTers MmUYUIGT NUSSyIuMmpseou wasup priyw aTGo.
How
SMw ¢55T5 gicT@orp wHeHob
bimwued urls IsMnhs) ANNGDOS
GsHw agerroct GeisOsup wages
bipiwue urs wHsHsQancer curtsGs.
Fear
UMETISOS
(WPUPOSsyiidb
gD
it is Meditated
wHHgid
TEpHssTws
Horm
curtaGs.
for Worldly
1289
Purposes
As a quarter, a half, a three-quarter and one full
1286
Sakti is the Presiding Deity of Six Letter Mantra
The
And
mantra thus in measure
as it thus ascends,
composed
ascends,
The obstacles internal perish.
Thus it is for those who chant the mantra enchanting
For attainments worldly.
The Holy Sakti is the presiding deity of that Mantra
The Holy
Sakti
in there
is like fire
If attainment of Her be Sadhaka’s
The ensnaring Pasa nears not.
(Kundalini); _
goal,
The holy Sakti is the presiding deity of that six-lettered
mantra. If the holy Sakti, who is like kundalini fire, is reached,
the ensnaring pasas will no longer harass you.
Salguw
Sslbuembd
wirgosttd
aFwlo
Iowpg
urs
uTWcT
orrsll
UMEAUGib
Csuyor
ommas
Osoiggi@anch
the
mantra
1) Pranava mantra
(1/2 matra). nada
wpgipmt
cuntéGs.
Come
of Their Own
Accord
The Sthambanam, Maranam and Vasyam
Are powers there in the Chakra of themselves arise
In the place where
No
Thus
enemies
the Sadhaka
is,
come,
is for them
who
in
appropriate
measures,
the
is composed of bindu (1/4 matra), *M’,
(3/4 matra), *“A’ and ‘U* (full matra)
1287
Chant Nama
Siddhis
ascends
Asrat_Qb wusPoHmssor oTUpsssmue
ustrco_wyor pralh Umawp Slots
werner Hons woslMors aru
1290
Qorgids Osus OWSwsg Lo Glau Gan.
OePSOOw
Bywey
As
impediments vanish. Thus is the mantra chanted for worldly
purposes.
seek. it within them.
in Love;
You Shall be Light
Chant this mantra
Whose letters to the Dancer Divine Belong,
Inside uluva obstacles vanishing
You shall become the jewelled lamp in the Hall of
Dance;
Even now, do arise,
And chant Nama with love in your heart’s core.
Sthambanam, Maranam and Vasyam are the powers that arise
in chakras
it.
(yantras). No foes near the sadhakas who seck
Chant Nama in love inside uluva free of obstacles —
shall you become the jewelled lamp in the hall of dance.
then
TIRUMANTIRAM
=
200
10.
auigars
BHAIRAVA
WTI
5655910
CETEHO
Quiuiwg Aeidenw ering cuugoucir
gig
os9o girmeGiwuw wyonsmucr
Quruicieans
Days Appropriate for Bhairava Chakra Worship
Ten days in the fortnight
Do this Worship perform;
the ten days appropriate
through Right Nostril
GleusiGus.
1294
Adore Bhairava
Sincerely
His
Jook,
Ruddy Bright is Bhairava’s Form
He appears in the hearts of the Pure
As shining Truth;
Do
(Leave out seventh, ninth, eleventh and thirteenth)
ot Ob wsencr
Six His hands,
Blessed
The first six days of the fortnight,
And then the eighth, tenth, twelfth and fourteenth
Then coursing breath
Do you worship.
CHAKRA
OSUOU
abs OssowoGur c_mgy were
Godin Gpnb
apgsus 55
QuresrpieM Ororemgugs $15
wisn
1291
ADSS eng) <uTs BL Ga.
These
saeRTWD
in devotion
sincere
adore
Him.
Bhairava, the shining Truth, appears in the hearts of the pure
and sincere devotees. So adore and seek Him in endearing
love and sincere faith.
The first six- days, the eighth, the tenth, the twelfth and the
fourteenth days of a: fortnight are the appropriate days to
perform Bhairava Chakra worship.
SLs adyocr G&w sured)
SLHS UMSZAIMMS aoIeTZ GuTSHYS
OsrLibs arg) ayoorsmtd Oumapgsi
ULTGS QYLAOsr® upstr onGp.
Bhairava
Weocr
Yygencr
enor
Yeoor
drinks
Destroys Your Enemy
his life,
And with your enemy’s body you may play as with
a ball.
When you perform Bhairava Chakra worship successfully, the
Lord appears with trident and skull and destroys your foes.
Goa
yor G omB
The Way
1295
of Bhairava
Worship
Perform a thousand worships
With dance and drink
With sandal paste, and fragrant
incense
1292
As you worship Bhairava thus
The God appears with trident and skull,
He blinds the eyes of your enemy
He
Ceuuis QurgGsHGur grulgw
Ceuvus wgayi oam@worev
srbg) surgi YUpGOpw
Qaewigibt tyrone Gasosr@Gw.
Worship
With
Him,
musk,
civet
scent
and
unguents
several
Worship thus and pray
He fights your enemy.
Perform the Bhairava worship 1,000 times with drink ‘and
ecstatic dance, with sandalwood paste, fragrant incense, musk,
civet and diverse unguents. Worship Him thus, and He will
destroy your enemies. Describes the special rites for Bhairava,
which call for dance and drink.
acdgouen
B&F SUTHEPE GVYH msQasrowrroe
sTGn 5WG& uneiph maw)
atGw ApgsO5I@ curorgy maGu.
1293
Bhairava’s
Form
The Primal Bhairava
That comes to bless the Jiva
Hoids the skull and trident in His hands,
He holds the drum and the noose too
And the severed head and sword as well.
CGauewryw
Caciriyw
CGaciinw
arp Sap
LoTuNGLDd
aPespict Quouwgs Guppeier
cuTm cuGibouyp be
Caucwrynw
anng
Wishes
ungH
amsGs.
Fulfilled by Bhairava
1296
Worship
As you pray, fight there shall be
As you the six adharas within ascend
Pray for the ways things should be
And all-your wishes fulfilled shall be.
TANTRA
11. erbuel)
FOUR
wet
201
wes shad
SAMBHAVI MANDALA CHAKRA
FTLbuUAN Loess vs FETC, Daerevrediig.cv
Bibusnd its
Migycr Cowsygn
SNCF
BIbuge
FSF
GTQ
Bwesrup
som
Ger sr_ihs CsrGw.
How
to Form
To speak of Sambhavi
It is like this;
Form Chambers eight,
Mandala
Ga) AGgue Hlaurw gwGeverm
apie ai) GonaeHid B)vonwGu.
1297
Chakra
usgiicr
an
Formation
wrGw.
1298
of Sambhavi
Chakra
The Mandala that is formed by lines
horizontal and twenty vertical,
Form Bhupuras two inner and two outer
The innermost Bhupara
Formed of Chambers six and ten.
twenty
Formation
The Mandala is formed of
Lines twenty by twenty,
In Bhupuras four describe Lingas
And Lingas four in corner each too
And place flowers four there.
In bhupuras, place four lingas in each corner and place four
flowers there. Thus form the Sambhavi Chakra.
HOG
USSeT VES
CamG
sure
Neooorgsg
sehmsyid
AL GSS)
GoaypyM
wuaMuaps
sTAs
Snows ass Oschucad ants
Qaeda
cronQner HurdGent srGesr.
1301
Chant Aum
Death’
Chant
BrEep Hracs wornGsrt wostt ow
BIQIBS SHuysr poo @Nmaswrus
Brgi5m Gasreercptd PoBr Se) scores
9
BTQED L5G) Bemrcsreucu curGp.
1299
Chakra
=O
Aoow
unger
Sivaya Nama
and Conquer
the Vedic
mantra
Aum;
Ifsfeadfast you realize it
Death none, thus have they said.
The mandalas that are formed by twenty horizonta! and twenty
vertical lines have two inner bhupuras and two outer bhupuras.
The innermost bhupura 1s formed of 16 chambers.
Sambhavi
GOMuUgibd
Chant
BOB
Htams
as the embodiment of
nothing then.
;
Nothing shall you want;
The Holy Feet will be- yours;
BILD Wet wb KYVANS GoTtFHs
Csm_m IDs
Oam_ipger Brot
preaws
Chant the Five Letters (Sivayanama)
the Fifty-One letters. You will lack
bonug
Within the eight chambers is the central chamber. That verily
is the eye of the four tattvas — Siva, Sakti, Nada and Bindu.
TLM
Chant Five Letters as Form of Fifty-One Letters
The Letters Fifty and One
There remained in form different
Chant Si Va Ya Na Ma pure there
Nothing will you lack then.
It
Within it is the Chamber Central
That verily is the Eye of Tattvas Four
(Sivam, Sakti, Nadam and Bindu)
When we see this Holy State revealed,
We verily know Worlds all.
UNILP
1300
the Vedic mantra
the conquest
over
Aum
in steadfastness.
This brings
death.
Srepiibd Gurg@m 6Gfu Oswiampw
Gueayib uBywb Guugu Sirssapw
LUND QEMTALD QHSHYH STMIEGS
Seo sma
anions wrGw.
1302
Blessings
You
of Sambhavi
shall attain wealth
Your favourite God you shall see,
Great state, holy waters of pilgrimage,
Delicious
And
food,
sound
All these
pleasant
emotions,
sleep, and goid
of themselves,
As the Mother
yours
of the Chakra
be
blesses.
As the Mother of the Chakra blesses, you will be conferred
with wealth, great estate, pilgrimage to holy waters, dilicious
food, pleasant emotions, sound sleep and gold.
GW TUYPSSOHe WTayp Guwrse
GinGw wgsreiwb Gumbayp GwGurened
prGw flocrssen Geiwgy wr@b
uniGne
qgGgar
Proceed
uesulevens
the Way
g1Ger.
1303
of Five Letters
The Five Holy letters yours
Persevere their Way,
If you so proceed,
shall be
TIRUMANTIRAM
202
You
Sambhavi’s
shall achieve all you wish
None the enemies,
In the World here below.
Chanting the Letters Five
Ail may worship the Chakra
e
Mantras 1303 & 1304
She
Proceed the way of the five holy letters. They who bend
low before Her, will stoop before no enemies. No more are
they harassed by karma and its untoward manifestations. All
good things will flow daily, cool as water, and without any
impediment.
LOMSUIVED serpid veMsS5cuT gsbuTd
BOSIdVene EromTERld FerewWs ommGtd
Nensruldven cramp DGSS pL Q)cvena
sasiaan sta song anGw.
1304
Blessings of Sambhavi
Worship
And its untoward manifestations
Obstacles too will be none
All things good daily flow
Cool as water you will be.
is Bliss-Form
none
that
of Sambhavi,
has
seen,
She is the earth, the sky, the sun and moon
She is the sentience that pervades body’and life.
All may chant the Five Letters and worship the Chakra
Sambhavi. She is Bliss-Form that no one has visioned. S$
is the earth, the sky, the moon, and the consciousness th
is all-pervasive.
@GQuwgwb 2 c1Ger
oNBwu Sew
L2eatsONSp WHDTb
AMMEN Ip wNHSS
Gus
GSMIG
GMOS
sor bOsipa
For those who bow low to Her,
Enemies none be,
None exalts in glee over them,
No more will Karma be,
ays
wiGe.
sripas
srepiinds
1306
Sakti Blesses
The mantra Aum that Jnana within,imparts
Is the way of union in God
too;
Thus does Siva (Director) and Sakti (consort of tt
Director)
Together in amity arise;
AGdLeopOsiw
ong
DsupssrGu
wird
Mths
MhuwTbd
MAOWTS
Form
ung Mebdiybd usgyb wHuh
segih 2WGH 2s0rcgy anmGw.
She, the Beloved of Siva, (Sivakami) blesses you.
The mantra,
1305
Aum,
that imparts jnana within, is the key|
unite in God. Siva (Director)
and His Sakti together arise
amity; and Sakti
blesses
{Sivakami)
you.
12. yamaruS sso
BHUVANAPATHI CHAKRA
ser)
Cuncappgin
snow
QunrcitenLo
asor8) Guror o7ss5Gw Cungytd
sagnQ Cunitprges srciaés GOoucirenw
sar eppalgags amfu wsHGuw.
1307
Fifteen Letters
of the Chakra
The five letters beginning with ‘‘Ka’’ are golden
hued to behold
The six letters beginning with ‘‘A’’ are red-hued
The four letters beginning with ‘‘Sa’’ are pure white
The mantras thus grouped lead to bliss below
And to liberation above.
Bhuvanapathi Chakra is formed of 15 letters. The five letters
(beginning with *Ka’), the six letters (commencing with ‘A’)
and the four letters (beginning with ‘Sa’) are golden-hued,
red-hued and white-hued respectively.
1) Ka, Aa, E, Le, Hrm
(vakbhava
group)
2) Ha, Sa, Ka, Ha, La, Hrm (kamaraja group)
3) Sa, Ka, La. Hrm (sakti group)
The
fifteen
letters
are
collectively
known |
Pancha-dasa-akashari. (This is also the Sri Vidya Chakra.)T
colors mentioned indicate the colors in which the letters shee
be marked
in the chakra.
gfe QgCa oenguywOs Asliagsass
CGsih MPPawme wnQGerrerp DetiueGacr
ans OAGsrest woomieru wgsHuys
Gane aye
Aasrus gs1Gor.
1308
Meditate
on the (Double)
This the truth if you
This
the true
God,
Triangular Chal
but see,
none
other
there is;
Listen, one thing I say
This triangle is great unto the ocean;
Centre your thoughts on it
Bliss and Mukti shall yours be;
You will Siva-form ‘be.
G& upgresQ Fehanb 2H5GCw
wrsb ugnelsgas wraps ASHGw
TANTRA
gab
uprssQ
wise
Gurasib
uprssG)
When
Siva
HUGG
oomemmet.
torGw.
Becomes
Yoga Guru,
Assumes Eight Forms
s_Ganemp
gonche
ifibaiii
gsreosflt_@
1309
A&Gsnosr
wuonier
sonowdlera
srg
Parasakti
Oo éGsror HWGGEY aYPldoalrb Breuer
UWSEOr. tse widupser GwedGr.
1312
The One Parasakti belongs to Lord as His part,
Her Form is Paravidya
She grants Mukti and Siddhi;
Though one the Parasakti is,
When Siva assumes the form of Yoga Guru,
Parasakti has forms eight indeed.
When Siva assumes the form of Yoga Guru, Parasakti assumes
eight forms.
The eight Saktis are counted differently. Several delineations
are as follows:
1. Isani, Purani, Arthi, Vami, Murthi, Arini, Rodayitri ahd
Janani.
2. Jayai, vijayai, Jayanthi, Aparasithai, Siddhai, Rathai,
Alambusai, Utpalai.
3. Vamai, Sreshtai, Raudri, Kali, Kalvikarni, Balavikarmi,
Balapradhamani, Sarva Bhoodhathamani.
4. Arini, Janani, Rodayitri, Kali, Tatpurushi, Vamai, Aghori,
Sadojathi.
Vide ‘‘Kadirvelpillai
:
Dictionary.”’
gmint Au 65H atrigw
SLLITG B1S5755S VSCOM
Wsriings
Acinr
Msgs
OgsrPssg
The
aprrsGs.
diagram
Describe a circle the entire diagram to encompass
And
place the letters eight times
two,
inclusive
of
Aum.
Place Srim, Hrim and above these Rim on the six-pointed
diagram. Inscribe a circle to encompass the whole diagram
and place the sixteen letters (the 15 plus Aum) above all.
The sixteen letters are made up of the fifteen letters referred
to in Mantra 1307 plus ‘Aum.’
QeL
Qspser
Allan
Qorws
alti. Ber
gs759CHu
GuGea
2 cals
Act Qspsaler GoGa
Gor) Gori
Qu Oar wS 501 HCoraGscap) GwalGr.
Above Ha place
Close to petals,
1310
Eight’ Saktis Reunite in Yoga
Nadanta
On the six-angled
Place Srim, Hrim letters.
Above place Rim,
Mantra
1313
Letters
In the space above describe petals eight;
Place letter Ha in spaces betwixt petals;
letter
U
(Hum)
Place letters Krom and Srom
And to the left of Chakra, place Am and Krom.
The eight Saktis belong to the eight-limbed yoga;
When
How to Place the Mantra Letters in the Yantra
More
Cures gis
SOLILDSS
srerh Opryp\ssgiSipror
203
FOUR
is reached,
The eight Saktis mingling one become, (Parasakti)
The Bindu that stood apart disappeared,
These experiences reach not the witless lowly ones.
In the space above, place the letter ‘Ha’ between the eight
petals. Above ‘Ha’ place ‘U,’ and ‘Krom’ and ‘Srom’ close
to the petals. Place ‘Aum’ and ‘Krom’ to the left of the
Chakra.
When
Goalu ¢éap By awgBGo.
CGsroawen_wGaugGormAGrra
Nadanta
is reached,
the eight-limbed
yoga,
T7Hb
HwpHgor
uswut
the eight saktis, who
reunite
in yoga.
sorery.
995 GOI
2uGssbh 2 OareT®
ssugb sme Sunsgp soncmiucmolls
ST SMOG EFOedOH sc Canosas Sroflt_Gr.
How
belong to
1311
to Prepare the Double-Triangle Yantra
That Yantra you establish firm
Worship at that Yantra Raja’s feet,
Chant the Mantra, Guru has taught you,
Perform anga nyasas* and meditate
And on copper plate describe
The six-pointed (double) triangle
For your birth to end.
Worship at the Yantra Raja’s feet and chant the mantra the
Guru has taught you. Perform anga nyasas (bodily gestures)
and contemplate. Inscribe the six pointed (double) triangle on
a copper
plate. It will .end your births.
Oscriil
Os
SrNvia STTSSTD FE5T6 GPSS
youl yuorr uBeuider 18Gw.
1314
With Further Mantra Letters Compiete the Yantra
To the right of the Chakra thus formed,
Place Krom and Srom together
Surround the Chakra by Hrim,
’ Then do you worship the Sakti
That Bhuvanapathi is.
Then surround
double-triangle
Bhuvariapathi.
the Chakra by ‘Hrim.’ Thus complete the
yantra and then worship Sakti, that is
WUAEGW Gurg) Yaron UBscrmer
BED OSSHOAND moun sonlbuciere
GuAu Ygrerts OPE or wes
Gsah NrGu Durer we QewiGuw. 1315
204
TIRUMANTIRAM
Worship
of Yantra
Puja Ritual
When you perform the Puja to Bhuvanapathi,
Evoke Her in your heart in purity
Surrender your life (symbolic)* at Her Feet, (Prana
Prathishtai)
:
And in glowing meditation sit.
Thus perform puja to Her and surrender all your life at Her
Feet, and remain in glowing meditation.
sioehsver
Aatined
Siw
Cpu
Oot gsrem
GemLuw
Oebur_
GeuTss
Asiiu AGGuefl
asin uowH
QrsDeor
Evoke
Bhuvaneswari’s
And radiant Her crown
adorned,
She
Suvaha’’
Remove
~
the weapons, goad and noose in Her hands; She gestures in
a protective pose; She is adomed with dazzling jewels, radiant
is Her crown. Thus She appears.
GsrpGurios £4AS HPSsmiAH YHSHI
unpGur css SossrH udesGnsS
Srumsé
Ge_song
woropiider
séan
ponéam
wsH
The
Nine
prejieng
Gearups
gamsamh
Oleuucsr
dSGp.
1319
Letters
of
Navakkari
Eighty-One
Become
The One-letiered becomes the Nine-Lettered
The Nine-lettered expands into the Eighty-one
lettered;
Navakkari are the nine letters from Klim to Saum.
Chakra
expands
is of nine letters.
into 81 letters.
This
nine-lettered
As the nine mantras (Mantras 1320, 1324, 1329, 1334, 1339,
1344, 1349, 1354, 1359) repeat in nine relations, with each
manira for the beginning, the nine letters become 81 letters
in all.
is beyond
reach. Hold Him firm.
séagpwb
CHAKRA
Klim, Srim, Hrim, Aim, Gaum, Krim, Haum, Aum, Saum.
I shall speak of Navakkari (Nine-Lettered) Chakra,
Navakkari
Navakkari
Raja
He will grant everything.
NAVAKKARI
Corp paunéssm wre
semus OsrGoaues wire
it.
Before thus serving
Invoke Her within
And place Her firm in the lotus of, the heart,
And then pray to Yantra Raja
Who is beyond reach
And hold Him fast within you,
He will grant your wishes all.
pray to Yantra Raja, who
1317
13.
purée
serve
Before serving thus, invoke ‘Her within your heart and then
‘
GraGu.
BuUTssan
pansen
and
the puja rituals.
Pray to Yantra
‘
SererpI
offered
Gealus useincp stGoa CGsMouys cuTsargsrp
unas Hsu swobd uPelssus
QurursgGb 101 QweSo oTeenea
fousgié Geil fPocrbss SGCw.
1318
Form
Bhuvenesvari’s Form is pure red; Her robe is silky; she holds
BITsTOwWRCUT
thus
1316
appears.
BIpUTE
the food
“‘Naradayai
Bare the garment that covers your skin. Seek Her in endearing
love and devotion. Offer the milk rice oblation and chant
the mantra. Turn in four directions and pronounce ‘naradayai
suvaha.’ Finally serve the food offered. This is the way to
conduct
Hef form, pure red; silky Her robe,
In Her hands are the ‘weapons, goad and noose,
In protective pose She gestures,
On the body are dazzling jewels,
Her body shining as gem purest
Thus
Turning in directions four, pronounce
wiGwerl
CsrppGw.
-syuwugHeo
Baring the garment that covers your skin
Land Her in endearment
_ Offer the milk-rice oblation with mantra chanting
Asarypseo scaGear® Gamera cammifd
Qserey GhoanueH svgDiud APOwerr
Apraled aapHAcs wsB7 urgsuré
Qeciayor erupss Hourw i GeucirGen.
1320
The Nine Mantras:
With Klim-as mantra-foot
Srim, Hrim, Aim, Gaum
Krim, Haum, Aum, and Saum
Thus in order is the mantra Navakkari
At the enu
At every
chant
Sivayanama,
rotation,
Then you attain the fruitfulness of Navakkari.
Srim, Hrim, Aim, Gaum, Krim, Haum, Aum, Saum and Kling
are the nine mantras. Chant these nine mantras in order, ang
at the end chant Sivayanama at every rotation.
TANTRA
Banéan
purse
pursan
BaAnsan
Mantra
Confers
All Blessings
Chant
Navakkari is the Chakra on which I practise,
In Navdkkari arises all that is good,
When you chant the Navakkari Mantra
Deep ‘within you,
The
Navakkari
Sakti,
all blessings,
nine
Saktis
enumerated
all
sHevaNub
76s
GenBuybd
anlsAOu
Blessings
of Navakkari
shall accept
arGonr.
OeucroAQurc
1324
hue.
Gsi5sG
Mantra
Geen
on silver, gold or copper,
Meditate on it,
Your actions, all, will succeed;
You shall triumph in the world
The gifts of Chakra shall be as rich
As your meditation on it is deep:
&
your worship.
1325
Adore
Aim,
wneraar
9NSDOw.
Qurpeenc
SHHet
nsasid
BITS
emer
BL SH®
$Gw.
Srim Sakti a Golden
1325
Flower
of Smoky
Hue
The Srim Sakti thus appears
Of Her
hue,
you
shall
learn;
She is unto a golden flower of smoky
All your wishes She will, fulfil
Do
adore,
Her
Grace
hue;
to receive.
“She will fulfil all your wishes’’.
objects of Tantra Sadhana.
This is one
BLBEDOW unio serenwasct srveumnl
SLEDOM sreveyid crarenfw pre@HLb
UL_TBA® srogwb uTweGr Gure
AML HAD cussed so fA
Gu.
of the main
1326
Srim Sakti Confers Name, Fame and Immortality
All things will fare well with you here below
Kala, God of Death, will bypass your days reckoned,
Your name and fame will spread like shafts of light,
Close nearer and nearer to Her
You shall reach Her.
You will find everything fair and pleasant. Srim Sakti confers
name, fame and immortality.
AM
GIO wD
AoaasAG
AM
AM
FIO
FDO
Fh57 wnBy boy
BIUS)
exerts
SADW
Bor
She will fulfil all your desires.
AeISTH
AM
wsAcS
Her —
SITS
Meditate on the engraven Chakra of silver, gold or copper.
You will succeed in all your endeavours.
T—29
and Kiim to end,
1322
Earthly Gifts of Chakra
HoncasOOe
Chakra
archanas,
wWSHH
wnOsrG
Osresry.@ib 2oGer GNSS Monoracnar
AuctDA® werrobd Quph sqiIsGuw
1323
HearNQes FsHTLd Poncré@ werGo.
wel
on
1) The: order of chanting Srim Sakti is: Srim, Hrim,
Gaum, Krim, Haum, Aum, Saum, Klim.
No more will you indulge in evil actions. You will be granted
all boons. Navakkari Mantra leads to the vision of divine light.
the Chakra
perform.
She
smoky
Jnana and knowledge all’ shall yours be;
The Karmas hard will flee from you;
No more will you evil deeds perform;
All boons will be granted to you;
The vision of Divine Light, yours shall be.
Inscribe
to Klim
Chant from Srim to Klim-continuously. Meditate on the Chakra
within, offering rice, grain and kusa grass. Perform archanas.
Srim Sakti will appear before you, like a golden flower of
erevevmd
udaencr widened Grimms
Oswcr sano)
SMa
ssagb
Thus
Mantras
LIES
A755G
Seg. OC
Round
are:
. Thayyal Nayaki (Mantra 1329)
. Vagesvari (Navukkarasi) (Mantra 1335)
. Tattva Nayaki (Mantra 1340)
. Parasakti (Mantra 1344)
. Sadasiva Nayaki (Mantra 1350)
Amudesvari (Mantra 1354)
;
. Minkodiyal (Minnal Nayaki) (Mantra 1359)
WCOIANHWN—
GHrorcpm
First
Srim
1324
And thus as you continuous chant,
The first syllable becomes the last syllable
Meditate on the Chakra within
Offering rice grain and Kusa grass,
. Navakkari Sakti (Mantra 1321)
. Thiru Nayaki (Mantra 1325)
BOSS
From
Chant it with Srim to commence
confers.
Chant Navakkari mantra deep within you. It confers
blessings and all jnana. It dispels your karmas.
The
205
fois AG ODpvGan@ yorocner wyesitGer
PawgdOw agence GaTsG cuTGer.
wragy Bro alsang
worGerupth parenwscit srevevrld
w5Do BrajGer os
¢5H GOESGS siGor.
1321
Navakkari
FOUR
OQuncsi@eacral
svqyt_on
srovevmb
wGeHs DGajo
sos
gsZwotscit cunppayed
custard #9DsBO Cw.
1327
206
.
Srim Sakti Confers
Blessings Several
silver and
stones
Gold,
precious
TIRUMANTIRAM
be with you and your enemies
who shares the Lord’s Form.
shall yours
be,
Divine Grace and prosperity shail yours be,
The heavenly Devas’ celestial life shall yours be,
That you may attain these, do meditate on Her.
You will own gold, silver and precious stones. On you will
be bestowéd divine grace and prosperity. You will be granted
the celestial life of devas. Contemplate on Her constantly.
ADGPO ants HMwgts mrss
Qs5969@ anGernt Csarscr Csaicir
UAZAOwW aimeroct: uriiijst) Gy
(YRED® arencr (pwctiG Go.
1328
That
He
who
Him
on Her,
they immortals
The Lord
become,
of immortals
wears
wirerser OuGenwenw crest oellig
wntsexid
LTQIOL
AMO
WNTsEEL ouTppag) sroflene
wrenenye mower §Gr.
1331
and
contains
Meditate
They become immortals who meditate on Her. The Lord who
wears the Ganga and contains Her is the sole Persevere
and Protector. Persevere to reach Him.
F557
CEs
urges
wbad?
aperyfiiors
SIGH
sige)
WISP
MSFSwWVHY ooncirgonas
wjdOumiPH soaOQanct ofGr.
alicia macir
—
wmGeur
Her,
who
all blessings
apie OS
DnsEGs Smocdaow
wiper sot 5 Swgrser ounppGeuesr
Lorpiblest enouwilh cuGibanp) sotencaruy
Gspniier pru& Gran GereGs.
1332
Holv
Feet
of Hrim
And
so
live;
Abandon the way that to this world leads
Reach the Holy Feet of Tani Nayaki Sakti
And there flourish.
and Srim Ending
Graig. Garé Oahu Qossaur
Broug worGor palcrgiiler Gms gyour
They flourish at Her Holy Feet
smOOancst
Who
Who
Bru
gsZoirencnuytd
OnorsaOQar erbuyps wAww gsruiGu
usiOOsr @hibug ww. UO@;eLit
PagOsr eribsleoe Gugiet wronerGu.
on
the
incomparable
Sakti
Hrim
1330
(Tani
Nayaki)
Your face shall glow in consuming attraction
Seek Her constant,
The One who in the Param of Divine Light reposes
Seek Her, the Eternal One.
Mantras
1330
&
yoy
WOU
OunSu
Tay
sTeHtd
cicnsuMH)
1331
Seek and adore the peerless and priceless Hrim Sakti — your
face will glow in consuming attraction. The earthly rulers will
Q@Gssaur
cutGo.
1333
Chant Hrim Sakti’s Name in Silence With Flowers
chant Her name in silence;
adore Her Feet. with flowers
They know
Seek Hrim Sakti Constant; Your Face will Glow
Meditate
Sakti
Chant Her name (Hrim)
Who the mistress of directions eight is;
Attain the life of celestial gods
°
The letters in the Chakra you worship
With Hrim commencing and Srim ending;
Meditate on Her, the highly famed one bedecked
in garlands,
You shall see Her
As the cloud-laden flower-garden.
eHaso
are;
Hrim Sakti pervades all the eight directions. Chant Her name
and gain the life of celestials. Renounce everything and reach
Her Holy Feet. You will know the way to reach Her. She
is the Tani Nayaki Sakti.
1329
Second Round
Chant Hrim Commencing
on
Reach
Her,
to reach.
Brush
Bibeare
Seek Hrim Sakti; the Rulers Will Be With You
shall bless you;
the Ganga
you persevere
Cugict
BIOwL
The earthly rulers will with you be
Those against you will flourish not;
Praise Her who the Lord’s Form shares.
You Will Reach Siva by Worship of Srim Sakti
They meditate
will not flourish. Praise Her
the way
to reach
Her Feet.
QDYS OTS cuHibOSUp
OMS
Ts MwotHH?
Fé5T
Borew
ADYS
O18)
warsaGont_
wittenon
MODS
Ws
UMYpsHG
fCw.
1334
Third Round
Chant
Aim
to Hrim
The Chakra expands with Aim to begin
From Aim beginning in Hrim it ends;
She who is dear unto Primal Lord
On Her, you meditate as Aim to begin.
Commence chanting with Aim and end in Hrim. Meditate on
Her, who is dear to the Primal Lord.)
TANTRA
1) The order is: Aim, Gaum, Krim, Ham, Haum, Saum, Srim,
Hrim.
UPSD
Bays s7Fleuct gscenenti
UGSHOW CGug@wu wesw Oowenrs
OsrGsOSrG EroMenr_ OQervaaed ovrenor
(PSERIOGD (LYMenps sear
afGo.
Aim
Sakti .(Vageswari)
to
Her
grace
1336
AsTL_IfpAOE
DaeradrGQan@
SELEAAM
sas
STAG
ULTZAOH
unhp
umswdene
You
Will Master
to Aim
from
Gaum
1338
All Learning
of words;
With the blessing of Her, who is Queen of learning,
to Aim
glees against you
meditate
With
shall bow
exception
1339
&
the Vine
(Gaum)
on
the
to them
none,
this is.
1340
Chant Gaum to Aim. All creation will bow before you. Adore
Gaum Sakti and be blessed. You will be liberated from all
mean desires and passions — lust, anger, ignorance, etc.
55g
BTWE)
Sotener
BOHAG segyu grotenes Quicveurm
s0HAOH smn Ougel wwssr
HVAAOE
GCerarSMu
Adore
Adore
Gaum
Sakti who
All good
lives
will
Epalencr
s1Gor.
1340
Sakti and Be Blessed
over
all Tattvas
bend
before
rule,
you;
Lust, anger and ignorance with all in terror
Your actions all will shining be.
of
grGor
siGor
gnGor
giGor
flee
DS
somMuayd cucdvecmrmus
Hoos 5no Osrdroqid advcinugs
SFL
SQTLacT serene
cucrbAs sonoaigy wmGw.
1341
Powers
srgyid
orTsL)
Chant Aim mantra unceasing
All blessings shall follow;
You shall gain the understanding
That is beyond words and meaning
who
All creation
Supreme
crdourg
g1Gon.
malicious
usrHAD
will be one
GengQurg@er
Gaum
Chakra,
Mantras
She of the slender Form is the Truth Divine;
Chant Her mantra and constant meditate;
Your days, in diverse ways rolled on,
Will in steady prosperity ascend thereafter.
Fercmwact
more
No exaggeration
Future Will Worship Aim Sakti; One of Unalloyed
Joy
psroFecr
GervIu usday Oarcvevrtd
wns acrHAGS s1Gor.
1339
For those
Onarcdw aru GrowiwiQurger onnergZoncrs
CsracDu arGwu Osr_tgsH AGEDOwD
udu
ores LITEOSUp HTlL_Uv
poOuce utGeu 5. 59O5 stGen.
1337
BLEDD
BeansuIdoann
aasiodan
No
conferring.
Hail and worship Aim Sakti. Your future
unalloyed joy and steady prosperity.
Gsarps movmg afmr
F557 KIDD auTtsEe
No more enemies
For those who chant
This Chakra that before you appears,
If you hold in your tongue,
Its Mantra assumes the Dancer’s Divine Form;
If this Vidya that is in the Golden Hall
Shall come within a human’s reach,
Then this man shall conquer all,
Sakti,
Lasiidencn
Basuilorene
Chant
Hold the Chakra in the Tongue; Vageswari Lends
Great Powers
slender
You shall a master of all Learning be;
No more enemies for you, here below.
is the Queen of Leaming, you will master all learning. No
more will you have enemies. No more malicious occurences
will be directed against you.
1335
The Sakti you adore is Vageswari (Goddess
Logos)
Whom all Vedas and Agamas praise
She who is within the grasp of our tongue’s chant
Shall reveal Herself to you, face to face.
The
207
Chant this mantra ceaselessly. Manifold blessings will be
conferred on you. With the Grace and blessings of Her, who
Will Appear
SOL QF FEET BIND aUpHyH
Osreir: Gib wiDoH mssor GPwer
beapaiar alsonsuy wreyit mswgrus
AauctAIOid mus
OowSwe
GwalGw.
FOUR
Conferred on the Gaum
Sadhaka
Sakti
He alone speaks,
And what he speaks is the final word;
He alone can speak
‘What he thinks is the right;
He who meditates on Her,
Who
witnesses
the Dance
of Siva,
Is verily the Master of all around.
What you speak will be the final word and the right word.
Verily, you will become the master of all around.
on Her and witness the Dance of Siva.
Meditate
208
TIRUMANTIRAM
Gow wusmersgid gw
slbewys
srGb F5niypbh FaDAS MBwgQyd
3Gno woery Gur
acami&y.o
GurGo Mawae;b yosrosu cimGGw.
Gaum
Your
1342
Sakti is: Mother of All
She is the Mother
that all life is
She is the Mother that all life created
Worship at Her Feet, and all things will yours be;
Your Karmas will vanish, you shall holy become.
Mantras
1342
&
Gaum Sakti is the Mother of all. Worship at- Her Feet —
all things will become yours. Rid of karmas, you will become
holy. Remain close to Her.
yssomu em&is QurGs) 20OQsnG@w
ssrohu enAs sasse AGESOm
sorefu onAags sooel wpapgisGw
acsotwu sar& stb @psrGer.
1343
Holy you
Close to Gaum
Close to Her, you
shall there
Fifth
From
Krim to Gaum
That
the Chakra,
and
tarry.
LWOGAD
wercrayid
Gur Gr
BHF Foner
sresflos
Hrome
Gleusuyep
cupscncr
1346
gnGer.
yoosuWerene
Abas
OuTD SAO
I know
1344
to Gaum
obstacles,
all, overcome
will
performing
be;
Kings shall go to you and pay their respect
Your thoughts will glow, no sorrows emanating.
on
the Chakra
and
perform
worship:
You will
Sakti.
OeraveSw Gurcr@erraf ujossr imi:
Gerac Harenwu) oro
cuTpPHerm werayults ClaceumEs
séan6 Gsrbsat goGw.
1347
The
Sadhaka
Shines Bright
Sorrow’s
fumes
will not
be;
A golden
light will suffuse
Hell
will
none
be,
as
their body;
killing
there
is none,
else the refuge for all life on
else is their crown of glory
on
earth,
Krim
Getisat
conn
DeosrQuraf
SruUbOSsip
Gorooect
sros&)
wiresrounr
oongour
uTWGOSapb o2er@“erral unl uTbSSI
DMrTwpss sragGer wonr@npnat g1Gor.
Ignorance
Dies by Worship
1348
of Krim
Sakti
Those who meditate on Her
Glow in fame in directions all;
They experience not the evils of searing Karma;
Their inner light spreads far and wide;
Their egoity perished,
The light of differentiated knowledge
LrséGwd
amtsGa.
worship
will shine bright.
amrsgb umes) 2crCor gh
SAMEGHOE AKrSDH srgere sm_ys
aPpg@ancr
the Chakra,
They who meditate on Krim Sakti in the Chakra Navakkan
will find Her their sole refuge and crown of glory. They will
tise above sorrows and death. Everything the sadhaka touches
of;
Gedages
Your
on
For those who meditate
In Chakra Navakkari.
and rejoice in joy, their thoughts filled with divine vision.
Sunny fortune will smile at them and, they will enjoy wealth
and prosperity forever.
weypytor
Meditate
Nothing
Nothing
1345
Qasr
mows
all,
They who contemplate on the Chakra from Krim to Gaum
will become dear to Parasakti, the Virgin of the sylvan glades.
She takes them to her heavenly abode. There, they will revel
wisgGgb
THHAOW
yasadrone
Gmsloveonw
AUMUND
Asia
Those who meditate deep on it
Will become dear unto that Parasakti,
The Virgin of the sylvan glades;
And they shall shine high in this world.
AgAMSGd
FEST
of Krim
Round
Chant Krim
&
ADGDOCH
overcome all your obstacles. Royalty will respect the sadhaka
Sakti
srorg) abibiaé Oscraigy wmmlb
BTSs] F557 BornD) cints@asovrtd
Siorg acoh subs vusTse§)
Gsorg eocuwes HorGgrohl wrenGg.
1344
in joy;
Clear vision fills your thoughts;
Rains copious fall,
Wealth and prosperity smile
Thus shall it be for those who meditate on Her.
Meditate
shall remain,
Far and wide in this world;
Honoured you shall there walk,
Benevolent you shall be to one
Mantras
dances
Kings Shall Respect the Sadhaka of Krim Sakti
1343
Remain
heart
Forever
. 1345
snuffed
out.
Blessings of Prosperity by Krim sakti (Para sakti)
Worship Krim Sakti — you will achieve fame in all directions
for dispelling ignorance and egoity.
When the luminous Para sakti
Within you takes Her abode,
esting
siug
Dan orupe Afwg rpm
saan sop) unises
TANTRA FOUR
AsHaug
Grape
ushog)
uGEnsS
,
Chant
Apagsuys
STDs)
Well may you see Her
If in the depths of your heart you make way for
Cop
curGw.
1349
Her;
Stand
Sixth Round
From
Hau(m)
to Krim
Gu
¢snHeu
AGw
Gow
Go
x9G5rUpSS giororH) aunereuct
seoaQureh wCmrene sotto
woes giuIT Soraye5 waGw.
Sadasiva
She
(Haum)
Sakti
wirescuer
(Haum)
in All
She is the light behind the Adho-mukha
(Downward looking face of the Lord)
She is the One emanating, taste, sight, feel, sound
and smell;
’ She that is immanent in lives all.
Siva Sakti (Haum) is the light behind the Adho-mukha
(Downward-looking face of the Lord). She is maya, immanent
in all earth,
water,
fire, wind
WIAS
soo
WppgimGancss
Acarae, wih) Qr_wAQum Hexpaicr
Leremehib Krercd STQICHL aUTSDICe
SSATP CLD Cowwepmw srosrgy wTGL.
Herself
She
1351
is,
in all World
Without,
She is,
Within
me She is,
Filling it entire
earth, water, fire, wind and sky She
the eye, within the body too
Within
Within
May you behold
Her.
WIGW
sopguIr
SITS
WIG
sSGSS NGLHYD
SIT
SIGMA)
Well
Immanent
She
stands
immanent
in all hearts
She
stands
dispells Karmas
as the Divine
Sakti
you see all that She does,
Well may you see Her,
If in your thoughts you hold Her;
worlds
at once;
everywhere;
things of the world
Truth
hard.
Seventh Round
Chant
Divine
Truth
The .Chakra
She Aum
Au(m)
to Hau(m)
Au(m)
to Hau(m)
it is,
from
is the meaning
runs,
within
iS;
Aum Sakti is the Divine Truth that runs through the Chakra
commencing with Aum and ending with Haum. She is the central
meaning of that Chakra. She is Amudesvari that stands in the
centre of the Chakra as good riches.
sr
g@inGa songsup CGsaval
arg) Gere sapgin afAyo
BIT SICH ysgonuwaer Hoste Dos
Gsorgy srugph Caydene srg Gi.
on Amudheswari(Aum
Amudheswari
1355
Sakti)
do hold in your heart
Rouse Kundalini with your breath coutsing upward
Well May We See Haum
lives;
seven
QuouniQurg Oerorupse Ganeraug) FOTs
OSLIGQUTG ONTES SUEVNSIP FE5TH
SHOuTG oss soongsup CZovaull
BHOuTG mrs BONGS g1Gor.
1354
That
1352
in our
the
Meditate
WIGH SVHKSI upOews
LIT Gra SGS5ID bovGo.
may
pervading
Qeuwicucs
SISTA
Pervasiveness
stands
That
1353
Of that Chakra;
She is Amudeswari, the Self-created
As good: riches,
She in Chakra’s midst stood.
Immanence of (Haum) Sakti Further Elaborated
Within
Sakti’s
She
and sky.
Regarding Adho-Mukha, see Introduction. “She is the light
behind
Adho-Mukha’’
that
would
be **Adho-Mukhi’’,
corresponding, on this line of thought, to “*Avalokitesvari’’
of Mahayana Buddhism.
SIaQICs
AabNOd Tip yucmpwb gowrmras
SIU Oid Qo
SUVEVDSUGSH STaaITSS
Osresiy
Od Mawm Gessrbuso SeMmenc#ujiy
Mawr Grd uvsaIoncr GowwiQurg onmgGw.
She stands bearing all good
Sakti
constantly.
Hold Her in your thoughts and you will behold Her with your
physical eyes. ‘Make way for Her in the depths of your heart;
stand firm, and constantly seek Her.
Haum
1350
Immanent
is the Sadasiva
firm,
Seeking Her in your thoughts
The Chakra with mantras from Hau(m) to Krim is
all light,
Happiness it is to those who meditate on it,
Pure Jnana and clear vision fills their thoughts
Meditating on it is meditating on Panchakshara.
pw)
209
Daily will you vision things newer
Listen to this, your body perishes
and
Gouda
BIG VAO
LTy.Waw
snag MorGgnal soir er
STEMI Harps wpoici
sired aGgbayp sorter
FTYWAON
ATO
AGSHO
newer;
never.
Mt FgsGs.
1356
Rl
RRR
Pe
eS">
208
TIRUMANTIRAM
aBGw waersgwl
Thu sibewuys
s7Gb sauiplh Fons MBwgQyd
3Gu wey
Gurpi) aeriGy.o
GurGo SMeasrasexjbd youenlu enGGw.
Gaum
Sakti is-Mother
Your
1342
1342
&
Gaum Sakti is the Mother of all. Worship at- Her Feet —
all things will become yours. Rid of karmas, you will become
holy. Remain close to Her.
yosemu emGu ung
20OsnGgw
Serchu emAs sabsH AGEAOH
soromu cimAs soo ipipgsGid
aerchwu car&) .9swr5HG5SAGor.
1343
Holy you
Far
and
Close to Gaum
Fifth
Chant
the Chakra,
to Gaum
I know
who
meditate
become
dear
of;
deep on it
unto
They who contemplate on the Chakra from Krim to Gaum
will become dear to Parasakti, the Virgin of the sylvan glades.
She takes them to her heavenly abode. There, they will revel
filled with. divine
vision.
Sunny fortune will smile at them and, they will enjoy wealth
and prosperity forever.
amigb usTs6ésQ 2c1Cor sup
SMAGHOE AimrgdH snpowre sm_ys
AsMSGd wonpuyt_or Asedhapes tTsGid
MMEGD Qomor HmPpg@Oaencir curtsGH.
and
perform
worship:
You wil
GeraSw Gunrcr@enrof ujossr tm
Garces Hevrenwud eatGov
cuTipPHerm wergyults OlscvarmE5
FéaIG Geifbsamt gs1Gw.
1347
The Sadhaka
Shines Bright
Sorrow’s
fumes
be;
A golden
light will suffuse
Hell
will
none
will
be,
not
as
their body;
killing
there
is none,
earth,
bright.
Ignorance
Dies by Worship
Those
who
Glow
in fame
meditate
of Krim Sakti
on Her
in directions all;
They experience not the evils of--searing Karma;
Their inner light spreads far and wide;
Their egoity perished,
The light of differentiated knowledge
Forever
, 1345
Blessings of Prosperity by Krim sakti (Para sakti)
When the luminous Para sakti
Within you takes Her abode,
on the Chakra
Getgsart comms HeoerQuret wiresourr
STWBOSUp Gowalenct srostG) oonrgourr
uTWBOS
pb 2enGereh unhh vuTbSSI
bMrwbss ariger wn@nrat s1Gor.
1348
1345
and rejoice in joy, their thoughts
Meditate on the Chakra, worship performing
Your obstacles, all, overcome will be;
Kings shall go to you and pay their respect
Your thoughts will glow, no sorrows emanating.
will shine
that Parasakti,
The Virgin of the sylvan glades;
And they shall shine high in this world.
&
1346
They who meditate on Krim Sakti in the Chakra Navakkari
will find Her their sole refuge and crown of glory. They will
tise above sorrows and death. Everything the sadhaka touches
to Gaum
Will
1344
DOBAG wercnayid cupsenet Cleuuyib
OunD FADE Apos yorauerene g1Gor.
Nothing else the refuge for all life on
Nothing else is their crown of glory
For those who meditate on Krim
In Chakra Navakkari.
1344
Round
Krim
Those
Mantras
ADSAOCG F5GTDW BRseoner CunGr
TMEAOD mows Hiogona snresles
yasiloone
Gmauldone
UME
Flinaulocm
Sakti
sarong) sibilihsé Oseraigy) mmm
Bros F557 GoM) ounts@sourid
srg sol subs voTssS)
Csorg) once HonOgrot wrenGs.
That
smile
of Krim Sakti.
Honoured you shall there walk,
Benevolent you shall be to one and all,
Close to Her, you shall there tarry.
Krim
thoughts;
overcome all your obstacles. Royalty will respect the sadhaka
in this world;
From
Clear vision fills your
Rains copious fall,
Wealth and prosperity
Meditate
shall remain,
wide
in joy;
Kings Shall Respect the Sadhaka of Krim Sakti
1343
Remain
dances
Thus shall it be for those who meditate on Her.
of All
She is the Mother that all life is
She is the Mother that all life created
Worship at Her Feet, and all things will yours be;
Your Karmas will vanish, you shall holy become.
Mantras
heart
snuffed
out.
Worship Krim Sakti — you will achieve fame in all directions
for dispelling ignorance and egoity.
gow gy Ganeraper
SAWS
FSSTE
Afig)
FpTMI
SexrLDM aANnrtags
TANTRA ‘FOUR
Asiag
Grape
uous)
ugearés
Abosys
song)
-
Con
anGw.
Well may you see Her
If in the depths of your heart you make
Her;
1349
Sixth Round
Chrant From
Stand
Hau(m)
to Krim
¢snGe gprwS) wresducr
x2G5rIpsS giorors) cunerouait
soaQureh wCnrene sosttouct
Woes gut Sorayo5 wTGw.
Sadasiva
Sakti
(Haum)
is the Sadasiva
She
(Haum)
Immanent
’ She
that
emanating,
is immanent
in All
taste, sight, feel, sound
all.
Siva Sakti (Haum) is the light behind the Adho-mukha
(Downward-looking face of the Lord). She is maya, immanent
in all earth,
water,
fire, wind
Regarding Adho-Mukha,
behind
Adho-Mukha’’
corresponding,
on
of Mahayana
Buddhism.
this line of thought,
to **Avalokitesvari’’
SABC; WTAS soo epeypgmOsraisr
Ocaasyo, wr) GitwOum Henmeuct
LATS GhLD Frere STQIEHL cuTSeHw
SETHI HL Cowujeha sresrgy tomG.
1351
Her.
WIG
sopguIT
SICH
WIG
FSGS
LIGH
WIG
sobg aypGews
FGSSID bovGo.
Well May
We
at once;
Chant
Au(m)
to Hau(m)
Divine Truth it is,
The Chakra from Au(m)
to Hau(m)
She Aum
within
is the meaning
runs,
the Self-created
in Chakra’s
midst
stood.
Aum Sakti is the Divine Truth that runs through the Chakra
commencing with Aum and ending with Haum. She is the
central
meaning of that Chakra. She is Amudesvari that stands in
the
centre of the Chakra as good riches.
graf
SISTA
SToTg)
ENGI)
worlds
Seventh Round
She
is,
earth, water, fire, wind and sky She
the eye, within the body too
you behold
seven
As good riches,
Filling it entire
May
the
Pervasiveness
AwuwGuTG Arorwpse Ganerug FOTs
OSUGUTG TES SOEOVSUP FE5TK
SsHOuTG ommEé soangsup GaoveuM
BHOuTG mrs BHONGS gsaGor.
1354
Of that Chakra;
She is Amudeswari,
Immanence of (Haum) Sakti Further Elaborated
Within
Within
pervading
and sky.
see Introduction. “She is the light
that would
be **Adho-Mukhi”’,
Within Herself She is,
Without, in all World She
Within me She is,
stands
Sakti’s
1353
She stands immanent’ in all hearts everywhere;
She stands bearing all good things of the world
She stands as the Divine Truth
That dispells Karmas hard.
Sakti
in lives
HermMOid aup yoermupb Qearmres
SIND
Q6TH SNEVNSHGH SICHTSES
Osreary
Gib oouw Gewmrbuc Sereno
Neary. Gwd udvatencr GQuowriGung ong Gw.
She
She is the light behind the Adho-mukha
(Downward looking face of the Lord)
She is the One
and smell;
constantly.
Hold Her in your thoughts and you will behold Her with your
physical eyes. ‘Make way for Her in the depths of your heart;
stand firm, and constantly seek Her.
Haum
1350
way for
firm,
Seeking Her in your thoughts
The Chakra with mantras from Hau(m) to Krim is
all light,
Happiness it is to those who meditate on it,
Pure Jnana and clear vision fills their thoughts
Meditating on it is meditating on Panchakshara.
4Guw
Gow
4Gw
YGCLo
209
Meditate
Glewtcucr
AGED
See Haum
1352
Sakti
Well may you see all that She does,
Immanent in our lives;
Well may you see Her,
If in your thoughts you hold Her;
is;
wionGar soonpsup Csaval
DaroiG sopgin afAy.
STCHLW yYgonwaser soart ow
Caorg sruupt CGaycione srgp Cw.
Srvg
BITS
on
Amudheswari(Aum
1355
Sakti)
That Amudheswari do hold in your heart
Rouse Kundalini with your breath coutsing upward
Daily will you vision things newer and newer;
Listen to this, your body perishes never.
Gay.
BIy.cenw
LTy.dWa
FTHY.VOMY
sre HorGQgonal sor
cr
FTL
HranIps swpmVct
sTeDILb aGgbayp) semt.or
SMI FGHSSID Mt SgisCH.
1356
ae
eS
S210
_
Consciousness
Having
of Time
the rising Light
TIRUMANTIRAM
The Sakti that is like a shaft of lightning,
Do you meditate and luminous be.
and Space Lost
in the Chakra
visioned
_ No more the harm that comes to you;
Having lost the sense of Time’s beginning,
No more the spatial consciousness will be;
Having seen the Way of Her Grace,
No more the differences in power and pelf will be
Having reached the Land of Goal
No more the forest of sorrow will be.
2pPt
Oneand
2sorlidout
spp
Queers
sO@Qeuef
bpp.
spp
Badaw
Bodeav
State
Sadhaka
the
space
you
nothingness
All the space
Becomes
an
NarHAG
aMarHAG
AIarHag
Manag
ipiéhs
Saum
of
Consciousness
in Aum
Sakti
sojourn
becomes
you have
learned
interminable
Void;
of
desolate
to be
None other place there is;
Not a wee-bit space there is;
Stand
unfaltering,
Firm
in Aum
where
you
are,
Sakti.
The Sadhaka engaged in Aum Sakti worship attains the
transcendental State. All space turns into the interminable
Space.
PapOd
PaPOd
apse gpa erovevid
sacremd Ancrgsncu sn@enrs
eid
DADO
DaPOb
¢5D NowQuys sori
Coaw DersQanal gs1Gor:
Aurt Sakti Appears
1358
as Light
In the seven seas and seven worlds will your fame
be,
All your
wishes
granted
CodagG GQuwowwiQurcger Geneva
CiocreIu crerg) surged
QuowsEHerm EHreai OQuntgGenar
ontacr MermBert s1Gor.
1360
wirergy
arpuld&dana sreaflevens
¢Stum HomiG. ~ 1357
Transcendental
All
The Saum to Aum Chakra is illuminating light. That luminosity
in the Chakra-is the eternal truth. Meditate on the Sakti who
is like a shaft of light and become luminous.
will be,
if your heart in constancy stands,
When you see Sakti in you firm stands
She appears as the Light Radiant High.
Sakti is Supreme
Jnana
To speak of the Eternal truth
That -high above beams,
That verily is Sakti of Slender Form;
Do seek Light that is Truth of Jnana;
They who seek the Light
Will themselves like Light be.
Saum Sakti of slender
eternal truth.
form
is the supreme
srGor
Glauah@wer
erg
hloombsouct
snGor
ug
giGer
srGor
ssaup wtlé&H WIS Soat
wioerssiot sot sacvGw.
Goiehwug)
Saum
cumesreuei
1361 -
Sakti is All
She is spaces all, She filled spaces
She is the space beyond spaces
She
She
created all, She preserved all,
is universe all, and lives all.
Saum
Sakti
preserved
is space
and
jnana and the
beyond
all. She is the entire
all;
space.
She
created
universe
and
all life.
arts)
syonGor sort
gsrencert
Yori sQ syorGer Qug@eah sort cua
GeL_sH syonGor Gosibus snrosflenyr
SIL SDH Herp soup) wrrsGer.
1362.
She is in the Throat Centre Too
Stand unfaltering and constant in Aum Sakti. If you incessantly
Immeasurable
seek and worship Aum Sakti, She appears as the Resplendent
In the body corporeal She vast spaces filled;
Well may you see many good things in Muladhara,
Yet may you not know that She stands
In the very centre of your throat (Visuddha).
Light and fulfills all your wishes and desires.
HorsQasrehl Coops Qoorag wor
SearsQsrhs soa OowiQurG ongGw
VarsOsrah wrAwu WerQaeny. wrenar
OaéOsra®
wre
MawA@
Eighth
Chant From
The
Chakra
that
extends
§Cw.
1359
Round
'
Saum
to Aum
From Sau{m) to Au(m) is light that illumines,
The Chakra luminous is the Truth Eternal:
all,
She
is, in universe
immense
You may well see many good things in the sacrificial pit.
Yet, you may not know that She is in the very centre of
your visuddhi chakra.
SOLID
2etus
WTTSL_D GU
Dadam
urge Gar@ult scree
Aetug wuntAe
saniup wnsé
Gaur 5745
soowgsut g1Gen.
1363
TANTRA FOUR
The Ignorant Know Not Saum Sakti’s Greatness
They know not Her Pervasiveness in the sea-girt
world,
They know not Her immanence in body and life,
They know not Her Anklet, seeking other gods;
Thus are they fated to be.
They do not know Her pervasiveness and immanence in the
sea-girt world, in body and life. They are ignorant of Saum
Sakti’s greatness.
srGot
unGer
GsGor
stUphSAF FSEETC
wha
USD
WGIES DonstiyM
5nGer
subs
Osrenh)Gw.
1364
How to Form the 81-Squared Navakkari Chakra
Fo speak of that Chakra, of its volition arose,
Mark lines ten (horizontal and vertical)
And thus Yorm nine squares on each line,
In all form squares eighty and one.
Mantras
1364
&
1365
Mark ten horizontal and vertical lines and thus form nine
squares on each. line. In all they form 81 squares. Forming
the Chakra
thus, color the outer circle in a golden shade,
the ‘squares
in red
Qu
and
FSG
the mantra
QHOwW
letters
in green.
Gorcnarer
Qucri@srct CocfuGer
tw Gumereno wre
scrnlu Goons sas9Oes Gleibonwula
cToTMw cuidenid stTUpsSsonau usemeGu.
1365
Coloring
As thou
form
Colour
the
outer
circle
of gold,
Mark the squares red
And the mantra letters green.
TUS
woah
UTUESQL
SrwW5Sa)
LTbSUS
sorohe
OsroaPed
Opwiui. svpHgiior Qwcp
STIpu GH) vucsran Go.
’ Worship
Inscribe
the Sakti’s
letters
the Sakti’s
on
Chakra
in calmness;
it day after
day
shall in felicity be;
And as your name and fame like Brahma’s soar,
One with Siva you in loved union be.
AAA
sh500H
GUGwWH
sSSTM
Gurcim snbgi soirg) YG Osu
AAG shut wnGar sotbGCS
GsrAam
gauges
Smear
Garth
Chakra
mugsAGr.
With
Nine
1368
Perfumes
Sandal, saffron flower, musk of deer
Fragrant paste, civet scent and ghee
Camphor, orpiment, and scented water
These nine you blend on the Chakra smear.
Smear the. Chakra with nine perfumes — sandal, saffron
flower, deer musk, fragrant paste, civet scent, ghee, camphor,
orpiment and scented water.
MuUsOOd
Gurciay_—co
wrTgu
GEréHyH
aséAn) Darios SUBOSUp Soro nw gs
5éAZ) UTHE FOUHSQUD wHHIW
1369
suite, HpHGw.
aiéroncr wri
a Thousand
—
Times
Thousand
Agog socrGor HarpsG GerHwrus
THOS STMT Q)cheperpitd 2 cirargy
UbSWT GOW uismt_uneib aledevidly
(pps ASOwip wperaw@s gs1Gor.
and one;
of a tree. Fill Sakti
Quretencr ugtiLim GLI.
prise) Q)ctuupb csrwHGw
That holds the Virgin Sakti as its nodal pull
Worship the mantra with incantations a thousand
.
thousand times.
Thus do you on it continuous meditate.
1366
in the 81 chambers. Offer hot ghee and rice and thus perform.
homa and prana oblations.
ussoiw
cToromu
You
(Sri)
meditate
Sri Chakra holds the Virgin Sakti as its noda] pull. Chant
the mantra 1 million times and thus meditate constantly.
on ‘bark of tree
letters on the bark
to the Sakti
As you
Worship
Hoos siI6H
of the Chakra
Fill Sakti in chambers.eighty
Offer hot ghee and rice
Perform homa,
And Prana Oblations.
Inscribe
:
crapHw
OucirOearcsrus
Hold
1367
To speak of the Worship
That you ‘should perform at Sri Chakra;
thus,
in hues
Qes Ie
wrGw.
Effect of the Chakra
Chant Mantra
the Chakra
the Chakra
Koren Brinipb BIeMIpac
genOencr Counm Gat&aay
Contemplate on the Sakti Chakra in calmness incessantly day
by day. You will then abide in felicity and serene tranquillity.
As your name and fame will soar upward like Brahma’s, you
will stand in union with Siva.
Geradro yor
mags siior
Qos
cingQuerus
211
1370
Ninth Round
Chant Klim to Begin; Sakti Appears
She beams as divine light in your thoughts
She appears with hands six
She holds in them weapons six —
The torch, the trident, the goad, the noose, bow,
and arrow
Chant the Mantra with Klim to begin,
She before you appears.
SPs
bie
3)
————eEEeEeeerrrrm™
EE
TIRUMANTIRAM
212
Qossat
ssGaer sMUSH
Qo@ssant
sciofset
Brodeur
stores
Gu@oreh wrw Qulhu Ouge;exti
SOorofh wnAS DapsG srw)
sr@ora) wnhu soneflens Gumettestlmid
1375
un@rreat wrAl uTbgeIHex maGor.
srosriit
Qossat Gp aHiss #7565
Q@ss
.
s7@G
Meoomby
OsrawGr.
Klim Sakti’s Appearance
1371
in Chakra
The Saktis sixty-four suirounding,
The Virgins cight were there too,
With bow and arrow in their hands two
They seated were in the Chakra opposite.
Form
QGsHoow Caréhn
Durpuy
sGocr
and Light Appear
shall
perceive
enveloping
in the Chakra
light (Bindu);
From within the Chakras
And blesses you.
sound
(Nada)
She rises
THHS
ore
werl@uths
Sakti’s
gsorGp.
The spreading hands two held lotus blooms,
The blessing. hands two in tender grace gestured,
The lovely breasts two wete in pearl and coral
decked
The comely garments in pure gems interlaced.
wesiupy uTs6h FlevibLics wrens
Au
ore) wHRalcvonew witGs
somuct OserFayct sono
onrS)cs
uousutsés sorGnr ugsH) wrGw.
1377
Klim
On
Sakti
the head
feet
UTGaGS
and
1376 .
Form
She
Alone
wears
the lovely
Grants
Grace
the jewelled
crown,
anklets,
Thus does She adorn “Herself;
Without Her is Grace none;
In the hearts of those in meekness
She appears as Divine Grace,
She grants Liberation
To those in devotion seek Her.
If with feeling intense you meditate on Her,
She pervading all. showers Her Grace;
You
umiswibd
6965 s7IG Darwsaires .ures
UNBSGT DsTHMSEECT (PSSM Ligue
At the
_ betéhOSEpb gor Qunhug
srenIh
SOUBOVZD F557 SrotcuG sutGor.
1373
Sound
SILQG
Klim
Sakti is seated on lotus petals. bedecked in jewels of gold.
wearing earrings and crown. and is dressed in fine apparel
worked with the choicest pearls.
comitbaGs giotGor
SVEDGE VWSUNGH
UIbS
QG5550
Bedecked in jewels of gold,
With: ear-rings, crown, and apparel fine,
Like the choicest peral, and of crimson-hued form,
And on lotus petals seated,
There She is,
For those who on the Chakra meditate.
emits Her brilliance divine;
is of the dark-golden hue of clouds,
stood as light through world entire.
She
She
of Klim Sakti in the Chakra
Light,
the dazzling
In soft radiance, Sakti
1372
of the World
Light
is the
She
Luminous: One,
The
Sakti appears in the Chakra surrounded by 64 minor saktis.
including the eight virgins with bows and arrows in each of
their two- hands.
Osrert sors GOpUpy wrentwrws
SILA
YSsH serv
GucAwruws
uemtuot Ger8U urms tprotcert
corm OsrGgsH 2orzad angaeGs.
Sakti;
Klim
gisnGer agus!
pray
F585)
MS
BNR
HUY
GLp
LWVT5DG mailer Wagjaal ThE
Anisut TSC
Adidgser wirGw.
1378
Srim Sakti
SGap wunAu gSZi Grow
Soup wre Gommiaagor Horgy
SGP WIGH somsoma wuss
Gugaip wré@Gib GuO“sra? gaGon.
_Klim Sakti Leads-You
‘Srim Sakti is Surrounded
The
1374
to the Great Way
She is the Light Divine
That leads you to the Way Great;
She grants you Tattva Jnana
Through the Way shown by the Guru
Having sundered your birth’s reckoning.
Saktis
by Sixty Saktis.
sixty are
seated around Her,
The Virgins eight in concealment around Her,
She bears lotus blossoms in hands both;
The Holy Ones in devotion meditate on Her;
—She the treasure of Mantra Srim.
SAD,
anhu
agua
GrsH)
borg) Gary. whéhGor grey.
STOOMU WHS SGD Operas
Bass
cht.
OewQu
g7Gw.
1379
TANTRA
Effect
of One
Year
Meditation
Chakra
on
Srim
burden
of your
worldly
cares
drops,
Gunherm
GunAbcim
Gaiam
VSS
WYwor
Gu@“greh wrw wagers
oor wre Hombsiion
DehS5pd wort
wmeGs.
Srim
Sakti
1380
is in Muladhara
weriaws
AAAY
MYbHuUS
giotGor
SHAMS
sTHSZ0GT
SH/FHH CHIEG
AAGIYN
SHS
Hrim
MduUs
GPG.
Sakti is Surrounded
1381
by Fifty-Six Saktis
There in the Sphere of Fire She sat;
There.She appears in forms fifty and six;
There She is visioned by Saktis fifty and six;
There She is by Saktis fifty and six surrounded.
Hrim
sphere
Sakti
surrounded
of fire
by 56 minor
saktis appears
in the
(svadhistana).
sTiGal @Hremumnru
SsrmAw ogucn
1382
Ths SoMACT THs Sur uTsGw.
Sakti’s Form
T—30
Leregycr
pTWH)
wero
wTGGw.
Heavenly
Light Arises From
1383
1384
in Chakra
Hrim
If on Chakra of the merciful Sakti you meditate,
And if your chant in order done,
The Heavenly light will appear,
In that Chakra of the lordly Sakti
Where Mantra Hrim invoked is.
Will Appear
The light that arises in the Chakra,
Vision it and on it meditate;
The Sakti as the light within will appear;
Verily is She the suppért of Sushumna,
Adharas and the rest within.
srmAw
Carmi
pros SL_wWOt wort vs
sUphsaus Gerenomt curesoucir
gas wGgHuond Qusarc wash
ormiAu prs: aclur omm@Guw..
Aim
Sakti is Seated
She
1386
in Navel
In the lotus sphere of navel
In the Kalas that’ rise
is, the Aim
Centre
centre
Sakti;
Meditate,
And there in Nada you -firm shall be
Your birth-cycle its end shall see.
In the sphere of the navel centre
abides immanent
As One Light Effulgent She is,
From Jewelled Crown to Feet
Lusirous like pearls She wears Her Form,
The two pendant hands hold parrot and Jnana Mudra
The two upraised hands bear noose and goad.
ure shu Gass wns O@
Garp 376 Hones DG cptbupGor
BIg OsZvert FLGAOW gownesry.H
—STGlef Cost acres oTgGw.
abfmieans
Immanent
GPEOsiup Cer® arirepy urgums
Awisoo pssd mypAwu Guohuyys
Hrim
Mews
Light Within
wiresoucit
BAGID Hbus
Gerh
of Fire.
Srim is the flower that arises in muladhara and blossoms into
effulgent light and pervades all the adharas.
AAIN
Meserit
betes giotGor WarZOsyp SusHSS
somas giotGar 56GH ADGSHOdD
eras
giorGer aorai&) og sovrev
SIL GS giorno srmagy wTGw.
1385
The full flower that in Muladhara arose
Blossoms into Light Effulgent
Pervading adharas all
The Red Flame reached the Sphere
Sakti
Hrim
STOOL
FTWH) Foster enmideup)
LItTeyD BTsb Usswp plorsiuy.cv
If you contemplate on Srim Sakti,.the burden of worldly cares
drops. Then your thoughts soar high and the heart attains
the brilliance of the sun. This is the message of this Chakra.
Here, the number of letters becomes 52
LS
Chanting
Sever your Pasa’s roots,
Adore Her in your heart’s recesses,
All evil will leave you;
In five years you shall be like Siva.
Your thoughts soar high,
Your heart, Sun’s brilliance attains,
—This the message of Chakra True.
BAAD
21S
Effect of Five Years
in the
If on Srim Sakti the treasure of Chakra
You intensely meditate a year,
The
FOUR
(manipuraka)
and all-pervasive.
BrYyse Bru) portocw Lycommpup
UYysG BrwS Qurorepy. wrentwirb
uTYsG GBTWH) unG“erss cuosros saci
AYSG BTWH) guste s1Gor.
1387
Aim Sakti is Vageswari
She
She
She
She
is Queen of Speech,
is decked in garland
is Queen of Songs,
is milk-hued,
of gems
pure,
Aim Sakti
214
TIRUMANTIRAM
She is Queen of Jiva,
There was She seated in Navel
AADG asd
QaDG sued
bens srend
Sser_ea
Then,
She Dharma
Centre.
s3bs Mungerupap
ADSS@Qasce Eres
cpus cmeGa
Qoassat
of yore,
This day, She, in my thoughts, is sweet seated
_ That my life’s enemy—Death—destroyed be.
sryen)
snrep Cw.
Aim
Sakti’s
Form
with
hands
two
Gaum
(Tattva. Nayaki)
Sakti
is seated
in the hear.
centre—anahatha. She resides in the thought of Her devotees,
dispelling death, that is life’s enemy.
QGssNEF ¢5HD Qosrgy
1388
UTESQGO
“
STBDA
GI55H
for nonce She holds
The
pitcher white
ergot
argc
enjesi
sige
Cause
The Sakti that was in my mind seated thus
Appeared with hands eight;
Holding flower, parrot, noose, battle-axe and sword;
The
by Fifty-Two
Saktis
In rapture She
Wearing crown
Garland
SML AU acish sobDOw gorewmyH
OQsrear ADgshr Gomme Mon.
beriel on@ woslug: sran)Gw.
1390
>
Effect of Aim Sakti Worship for One Year
If firm-fixed,
This Sakti in your thoughts stands;
Within a year’s span,
This Flame shall in you merge;
stand,
Worship Aim Sakti with intense devotion steadfastness. Then
you will vision the Ruby I that dances in the divine hail of
vast spaces.
sem Qs c69 Q@au usw
OsrewtQs ssgiu pruh) wresaisit
Lewes
amyl! Umasouw unmgsoer
Gaum
wars gist QAMDGs
(Tattva
Nayaki) Sakti
Centre
srGor.
1391
is Seated
in Heart
in Heart's: lotus
This
of Tattvas
the Queen
arrow
too—
divine.
Gaum
Sakti
was
1393
Attired
stood
of gold,
of pearls
and
corals,
Dressed in richly silks,
The rising breasts in gem-laid
There She was in glory,
Her Form green-hued.
corset
contained,
uss QugsaGu urwGPont 30n@
Qsré@eEunt cramTLTseT Fay UGSwTD
Sésom) Osrnosacr maul sriigsmus
ase Mois
QolDGs s1Gor.
1394
This green-hued Mother has serving companions six
times eight,
And vestal virgins eight that take up her train,
Her breasts are in corset contained,
Her hands pendant in blessing gesture,
Thus the Sweet One appears,
She of waist slender.
Gaum Sakti is surrounded by 48 minor saktis and eight: vestal
That Sakti you visioned
(Gaum)
the
Gaum Sakti is Surrounded by Forty-Eight Saktis
and Eight Vestal Virgins
You shall vision the Ruby
That dances in the Halleof Spaces Vast.
QarQna
and
in rapture
How
PapQé 26H HawCup Herp
you
bow
2Sh5o0er Ouncrupy upssrgy wirses
UIbS Uoionapb ult_neor srs
WaTEOSIp Dartions wohsae soo bay
SOYESH AGgssucr snetusens wrGw.
The Causal Saktis are fifty and two,
The Causal Virgins are they
She the Primal Causal Sakti of all,
In the Chakra immanent stood;
She the Primal Cause as Grace stood.
in devotion
shield,
She danced
3 Dacir gibug Dacia
_ ons
aciuchsot gibus Daougsnws
séa0$ giotGor sobO5mIGMH
gonera onn&iilex mnGor.
1389
steadfast
Osrern
Z1Gar.
1392
Gaum Sakti’s Form
of all.
Aim Sakti is Surrounded
If
maulp
weapeunrer
CGsr_amb Deoowwy
AGghSaM msSgH5B
of hermit,
They who reach Her
By the Way to Hall of Dance,
Verily behold
Primal
unre
measured,
Now
The
wmAel
all,
Virgins.
Here,
the letters
are given as 48
(or 56) in number.
gra
ayrGor
srmGu
STG
UTES
SVHS
brag
uTeg
ans apun@ Gewgié
Gure uTbOSCp aeirenflGov.
GsenBoous
SLD gb’ corey
1395
f
TANTRA FOUR
Perform
The
Kundalini
Kundalini
Fire
Yoga
Before
Gaurn Sakti
in Muladhara
resides;
Course your breath to unite in Her in Anahatha
And in devotion true do Japa of Gaum Jam and
the
adhara
above
in Her in anahatha with true devotion: Then you shall rise
into the heaven within that is pure milky white.
In the mystic
(Krim)
QHswW
SVHS
Sakti is in Sun’s
Sakti
navel
and
heart,
Koopa
(Krim)
Sakti
Is the Koopa
She.
the navel and heart centres is
in the ‘sun’
sphere.
The Sakti thus seated has twin benignant faces. She has 20
and with the trident She sunders
pasas.
Gwpser Ouoacrursr situsp Erewons
Gaby sHGs wrAdh algQarcir®
STODULI uTsb wWyssD mssQOareH
GsragGet sg GANBSms stare GS.
1398
The
trident,
mace,
of Krim
fiery sword,
Sakti
as a Girl
She, that transcended thought ‘all,
Wears the diadem of gold,
Her Feet hold the anklets
Thus, adorned, as a girl
She stood before me.
1400
&
1401
Krim Sakti appears as a girl. With Her appearance arises anima
and the rest of the occult powers. The pasas are severed
and the unique light of jnana dawns in those who realise
Her.
The Sakti thus seated
Has benignant faces ten;
There ‘in Sun’s Sphere She gently appears;
She assumes protecting hands four times five,
And to sunder Pasa holds the Trident.
Weapons
all.
Qurerupy wuonelsss G5r®
Osr_itgsen! (pss) UTICTHGEés FTE
ULTBSVGD ULLTo
uTgs Sovwby
bi_gas Ahwuccst apgiper mrGer.
1400
Mantras
ten Sakti’s. Form
hands,
thoughts
Her corset is of gems, pearls and corals made,
‘Her silken dress spreads below Her slender waist
&USHF FSH Goligpsb ugsgior
STuUSHse FSH SUHH) Gsm
MUSHS OSSMT
YO HFM HTOVHZ
1397
uTéb MHsSLI uTbSoT G&Gw.
protective
She that transcends
Krim
seated;
In the mystic spheré between
Saktis
Four and Forty are Saktis surrounding Her
Four and Forty Saktis that meditate on Her
She is seated within the lotus
Sphere
There in the fiery Sphere of Sun;
Unto the cool waters of a well was
seated
1396
sphere —
centres,
by Forty-Four
1399
SLgsacr
wonmGleors
UGSVD
Listes LIT STDSS wot
wire1rgy’
SIT WT IU SOPSSS STaDIGw.
Between
cTomomMu
comohu
FEDPacr KIMUSS GTQyjr_or
FSDser GIHUST BrveugmlD
40S cpstCor UDG HSoucT
someon a pgibler mrGor.
She is Surrounded
Course the kundalim fire that rises in the muladhara to unite
Krim
Tomestit
aTomcawt
ascend,
You shall into the heaven within rise,
That is milky white pure (Solar Sphere).
Aercsruotr 67.
SNM DOT MUM
215
AcimQé +59 Hogsr wrsGa
scrn@ Gog aeiurh gsroir&e
usreatw aneier Usler wyshr—
Avra Dw Subd r2o0tpsrts GosrrmGw.
Effect of Worshipping
Krim
1401
Sakti
This Sakti, there, as She stands constant
Anima, Mahima, and the rest of Occult powers arise
The Pasas that bind the ancient Jiva are sundered;
And the unitive Light of Jnana dawns
In those who
realize Her.
wrong)
ceonGurt aGoruypsb 25
Soar L_QF 55D eanAa pruG
Asrett. (PSMUOHS MHI spMIGEHw
craGu
epargigr
enatGgs.
1402
Sakti
gapgcr
shining drum
Haum Sakti (Sadasiva Nayaki) — in Ajna Centre
The gleaming spear that is Jnana,
The arrow, kettle-drum, parrot, the bow, these on
The
One side are;
;
The bugle, flower, noose, battle-axe, knife, conch,
Of these, the downward looking face (Athomukha)
The pendant hands in protecting gesture on the other
side are!
—These meditate on,
Sakti of the Sadasiva,
Has faces five and hands ten,
Is divine far indeed.
Haum Sakti (Sadasiva Sakti) is in the visuddhi (throat) centre
with five faces and ten hands.
216
:
TIRUMANTIRAM
BorDes _G&owH suTem Hoyt
uictes! preib wipssH) ubstea
Sane] STNOTS MGEUNIG SW GHSWD
Qurciwesl yew
ysonct wrenGs.
Haum. Sakti’s
The
resounding
1403
skull and
the
parrot
The serpent that gems hold, the axe, the knife, the
ball
The lotus that is lovely unto’ Her eyes,
The kettle-drum
that is held in Her hands,
The gem-set garland that adorns Her body,
With these = worship receives.
eos
Gaeacr
enol
F5H5cCr cromoomalt GipGa
scaciact grpuss) GarTsnws
F5a75 gioGar SoRSsaior
wre wW&ips9Gs siteGor.
bigel
Haum
1404
With forty Saktis the worship offering,
With forty Virgins. making the retinue
The Beloved One is seated in’ the Chakra;
And there .in uninterrupted rapture, they are.
51758
uT7gD
sonGa
syonGor
suGw GernQeowrs
uTsgoT cTUpBB
The
Kundalini
Fire that burns
it and
send
Do centre
your mind
mind-force
Like the clouds
Haum
Sakti
in the Muladhara
To rouse
Your
Before
then
it upward
over
adharas,
on the root mantra
lifts it up,
over terrestrial
(Aum)
heavenward,
sTiphs
Meroe
soroNd
SCIGNY
srapsg Aourw pw@ascirgy
TUphsg snsmuN sop) Qarcd
TUPHSS SMF) SocToHGp.
1406
Sakti Arose
2engmMacr
as Sivayanama
The Pranava Mantra composed of letters A and U
From terrestrial sphere Muladhara arose
Ascended upward
And as Sivayanama to eye appeared;
Invisible it is not to the naked eye;
Visible it rose, for us to see.
Tap AGS HyYsS Sooo s
Osarpm AGES ays UGwraA
somim a78a OeucrAQurc wesresrco
Osre ms AGES
acwemb
was
She
sapGs.
seated,
Sphere
In cranium within;
There She was, the
1407
Sakti
in
Moon
Amudeswari,
of ambrosia
ambrosial
milk
breasted;
Her throat and hands shine like silver and gold
In Her Hand She held the nectar’s pitcher.
Of White-hued
She
is like the
ambrosia.
Apso
E15 HypHwu Gres
uns
gsTel1 uIsOSep capetGer
GUSH
S755 EHTS
O@supso
srw
Cayo)
YHWSHE
g1Gar.
Sakti
1408
Described
Beauteous like ambrosia is Her form,
As crystal pure She rises in me,
Like a lily She is,
Likegthe
Like
pearl of deep
ambrosia
rich,
cool
waters
immortal
She is,
She
is.
Cayo)
Bry.)
¢sHaer (puUus SMIOUHLD
scioiacr pr@erer Ue
Gib
AID
UMS p 2crGor UGE
—
Bre)
gsotenct
HamApbot
mnrsGor.
1409
Sakti is Surrounded by 36 Saktis and 36
Vestal Virgins
The noble Saktis six and thirty
The vestal Virgins® six and thirty
They seek Her that has her home in the lotus bloom,
They
seek
Her,
the
Eternal
One,
From within the lotus of their bosom.
"Yoginis (female yogis).
Hans)
sphere.
Lemos
Aum
Mst7
Thus
Aum
Carag Geurca hor Omeitgy) toGoomiowe
sn7g) Gutrws SUHOSUp WooronilGov.
1405
Practise
Amudeswari
(Aum)
Sphere
Aum
Sakti is Surrounded by Forty Saktis and
Forty Vestal Virgins
‘
of
In the Moon
Form
bell, the trident,the
Form
YEH HeapsAOwd
aucirosfluja
semtg Gar) sosgior QGESLS
Oenesrtgs GCamnpro® gay UGNSSEE
Nest Qeuer srgb MNermBer -g61Gp.
Practise
Kundalini
1410:
for a Year
My thoughts stood still in meditation,
The Kundalini Fire filled the adharas,
I beheld the Light above in Sahasrara,
And as I -held it in my heart,
In a year Sakti appeared,
‘The
Sakti
Mantras
that is of luminous
1410
&
Aum.
1411
Concentrate your thoughts in meditation. The kundalinf fire
fills the adharas and you vision the light in the cranium. In
a year Aum Sakti of luminous form will appear. Indeed you
too will become luminous and all the heavenly beings shall
bow before you. On you will be conferred all things that are
good and
true.
TANTRA
aNarwAg
cureher.
hlermency
act GiG)G) Loesrt_ovib
of Aum
For
1411
Sakti
Luminous indeed they become
All that are in High Heaven,
Low they bowed before me
All the world, and all the creatures
Like Narayana was I blessed
therein,
Sakti is seated
QunpQsry
HS5
wrejei_
wrhu
gamers
Sakti
shall
see
Her,
close
1413
Innocence
entwined,
She, the Maiden Innocence.
\
Mantras
1413
&
1414
When you worship Saum Sakti, the exulting ego leaves you,
Saum Sakti is. the maiden innocence. She is of exotic beauty.
She is surrounded
serves
as Her
of Sahasrara.
(puUs
Haar
pr@Qevcsriot
Gipll
Saktis thirty and two surrounding,
Vestal Virgins thirty and two accompanying,
In the spreading petalled lotus within
She sat,
She that has places séveral.
Here,
the number
DumGsGu
Quearonw
9psrGs
STZ
DugGegGs
srgpicy
wrdip HE
vores Doswrls
GNFDLw sre Gw.
(of letters)
becomes
64.:
aSSoI Qoiulenars
Osreti_m AGES
Sern
AGHSaT sIpeTs gICTorTgH!
Leia wens uTpAIsUGs CoOuTd
QarQncr worsgiGor Qedroven_s smepGw.
Sakti Appeared
1416
in Me
There they were, the Sadhakas visioning Her, the
Cause of All
There they were, the Vedas, ancient, seeking Her
everywhere
But this day,
She in me: as Her Home
Reigns supreme.
_ Saum
Sakti
1414
is immanent
in Her
devotees.
Qromps sT7MsGb Qoarg ADgsrarfdm@a
Qorovers srs Aovug greed
Qoexomrs srs Howwet g7Qwrdiourt
QeVaL séSTMSG QrarHH onmenGu.
1417
Lord Alone
He who
Cues
1415
Sakti is Surrounded by 32 Saktis and 32
Vestal Virgins
by several maidens, and the vast world
tilak.
LIMS WUGEG
Csrangut Gps
s5Dar
several
of the Dancer,
As you worship that golden vine
The exulting I-ness leaves you;
In the Chakra Sahasrara that representsthe spaces
vast
You
embodied;
There they were, the Sadhakas, basking in the Light
GumrulG@ed
is Maiden
by maidens
Saum
OewG
bMS
wrGw westwp gsoreGar
UpGsry wrhu Cuegseows sires Cw.
Saum
GMbset
Saum
1412
|
For Her the Lord is the father
The world vast is Her tilak;
sphere.
ysoor
perfection
ugbDS ipn@Aw umeus giorGar
Qaisact snepiibd Qriwbue GsreaGr.
in Sahasrara
in the moon
Beauty
Innocence
is woman’s
BL Escort soroflact
Above the downward looking face of Haum Sakti
Above the Aum Sakti in Lunar Sphere
In Letter U Form
Is the Celestial Garden
There unto the Wish fulfilling tree of Kalpaka is
Saum Sakti;
She of golden vine-like Form
Is on lotus seated.
Saum
this Maiden
Beauty
Surrounded
Sakti.
Sakti
Sakti is of Surpassing
She takes Her place,
In the narrow crevice
Go
aGsryps GoGu aYpsurls
srGw wart sompsOSsupe, Gaeniogyim
SIG
UGheImM SHUS wrens
Gnd
aGgherm OGunh@sry wrenGs.
Saum
Saum
oe
pouhent petewss grocer Oernsae
somnBer.
plermiencu Geraway wirGw.
With all things noble
How can I recount
All that comes of Aum
217
Gwicvevmtd
wetgu)
Effect of Worship
FOUR
He
He
He
He
has Her
is the Refuge
in the home
lacks nothing;
who has Her in the home
begs not;
who has Her in the home
He has peers
none
among
of his heart,
of his heart,
of his heart
Celestials
even;
TIRUMANTIRAM
218
He who has Her in the home of his heart,
For Him is the Lord that nothing lacks.
Boor
ww
Gd sinuses
syencn WMGSG
MHUSS
:
BITDDH)
:
pr@euraf
Boer MGEGL MHUSH BIVoop
gonorym Car@b DUSSI preGov.
diva Chakra of 64 Chambers
Sixty and four are the instruments of enjoyments
That tempt Jiva,
Sixty and four are Kalas within Jiva,
Sixty and four are the Chambers of Jiva’s Chakra
Sixty and
ks
four,
1) This 64-chamber
‘U’
4
piers s5G7b pus
Ouppg.
Tantra Four Concluded
where
chakra
Siva
Sakti
are.
is filled by the letters ‘A’ and
SHS 7w
265TH
TANTRA
LNG 2MSUPL QSESLI LCM _SHoAM
Cups) eurercr Quen
GNSHyor
CooGaid apa sro WoniMsups
Sieh KIvcMSEE HFoUp wTGw.
Four
Paths
FIVE
1. 45
Mea
SUDDHA
SAIVAM
FED HFSHCGH FSFSHH STM TCT O
Asgib #9FSgC5 Getapt Gosss
FFSD HFSSYH Comicyor Guppy
PSSH
1419
UTGERSS
School
of Saivam
The Lord created earth in wisdom infinite
And He made it abode of man
How shall I sing His Majesty!
He is mighty as Mount Meru,
From whence He sways the three worlds;
Those
And He is the Four Paths of Saivam too here below.
Ignorance,,.
And
the lines
The Lord created the world, the dwelling place of man.
He holds power over the Three Worlds. He is the four paths,
of Saivam
too(Chariya,
Kriya,
Yoga
and
Jnana).
It is
impossible to praise Him. adequately. He was great as Mount
Meru.
Esoterically explained. Mount Meru is the universal hub,
the support of all worlds. It.is the ‘central mountain’ of Hindu
and Buddhist cosmography, around which our cosmos is
arranged in seven concentric circles of oceans separated by
intervening concentric circles of golden mountains. We may
possibly regard it, like the ‘central syn’ of Western astronomy,
as the gravitational
centre
of the known
universe.
The special column, the central support of the human
body structure is; analagously, symbplised in the Tantras
and in the works
in the microcosm.
Mount
Meru
on yoga
as the Mount
Meru
of men
is the king of mountains.
The Sushumna nadi is the chief orthedian nerve situated
in the hollow of the spinal column (Sanskrit—Brahmadanda)
the Mt. Meru of the human body—man being regarded
as the microcosm of the macrocosm.
Vide
W.G.
“‘The
Tibetian
Eyans-Wentz,
Book
of the Dead,’’
pp.63-65,
146,
147,
mFurse
translated
by
158-9,
215.
(Editor’s note: notes 6, 7 & 8 are strictly a Meikandar
interpretation of the following mantra.)
Note: The translator has chosen here to group the first
four subheadings under the title, “Suddha Saivam,’ whereas
in the Tirumantiram the verses are categorized under these
headings: Suddha Saivam, Asuddha Saivam, Marga Saivam and
Kadum Suddha Saivam. Also the order of some of those verses
had been rearranged. They now follow the original numeration
of the Tirumantiram.
who
CouwGw.
1420
of Suddha-Saivam
tread the path of Suddha
Saivam
Stand aloft,
Their hearts
intent
Transcending
Where Pure
Worlds of Pure and Impure Maya,
Intelligence consorts not with Base
Real-Unreal
Are discerned
on
that
Eternal
divide
Para;
Real,
Unreal
and
sharp.
1} Cosmic Being
2) Pure or suddha maya comprises the six highest tattva
categories in the evolutionary scale.
3) Impure or asuddha maya includes the remaining thirty
tattvas.
Others divide maya or matter in evolution into the six pure
categories
(suddha
maya),
six pure/impure
(suddha/asuddha maya), and twenty-four impure
categories
categories
(asuddha maya).
4) Chit
or spirit
5) Achit or matter
6) Sat or God (Pati)
7) Asat or matter (pasam)
8) Sat/asat or soul (pasu)
Suddha Siddhanta is, in other words, Vedanta. The Suddha
Siddhantins receive the constant vision by scaling the heights
of the nada sphere and attain perfection in Nadanta. They
are capable of distinquishing between the real, the unreal and
the real/unreal.
SHUCH SPHS Snvncrey GuuwiGwirsd
(Hus Gor (peanipop pomosiGu
@srpus Goals giflenp) Gworen
Sousa soaQGarnt meuAgs srp5Go.
Suddha
Saivam
1421
is Saiva Siddhanta
Having learned all that learned must be,
Having practised all Yoga that “have to be,
They, then, pursue the path of Jnana in gradation
sure;
And so pass into the world of Formless
beyond;
Sound
TIRUMANTIRAM
220
And there, rid of all impurities,*
Envision the Supreme, the Self-created;
They, forsooth, are the Saiva Siddhantins
Suddha
Suddha
true.
The path of Suddha Saivam leads to the supreme pure state,
devoid of all base ignorance. Yoga leads Saiva siddhantins
into the path of jnana, and to pass into the sphere of formless
sound. Verily, that is the goal of Saiva Siddhanta, to be rid
of all impuntties.
Mular’s Saiva Siddhanta is nothing other than Suddha Saivam
as he expounds it in 1420.
2. HHGH
ASUDDHA
Qoorunt Douay Gsge FMS
Dacurt Aacwsgoaup ugoncr UipsHong
Gerpr
Sent flncréacrl. wrnvym
1423
coarrsGs.
socsores sieow Anco
Path of Chariya-Kriya
They who walk the twin paths of Chariya and Kriya
ever
praise the
twin
Feet
of Lord;
of
“Ponnar
Tiruvadi.”’
Mantras
1423
&
St.
beginning
Tirunavukkarasar
matter
To the Finite End of Jnana (Bhodanta)
-They become Perfection in Nadanta,
They verily are the’ardent
MOFAUD
SAIVAM
They wear the double string of rudraksha;
Their holy body thus adorned
They sit quiescent, chanting mantras
And feel their way inward
Through the twelve steps in the ladder
Of the Soul’s ascension to-Siva
—Of such are the peerless school of Saivas.
preceding the twelfth,
vide Tantra
Eight For elaboration on
the twelfth stage of consciousness
experience, vide Mantra
1489,
with
1424
infra.
SCL MEH
STL MEH
SCL AMEN
sor_mscr
They who tread the twin paths of Chariya and Kriya remain
in amiable constancy in thought of Siva, and, adore the
Glorious Feet of the Lord. Their holy bodies adorned with
the appropriate insignia, they sit still and impassive, chanting
mantras.
‘Thus their souls ascend
to Siva.
srguQur amigs sOéacr Quo OGers
Gsrgs DGGwcA yes yossQron
Gergana Oavigs gongs witéegmis
98
P@iurt
ggesa
s7@Cw.
1424
Path of Dvadasa Marga Saivam
in the lobes
of their ear,
They wear the double ring of gold,
Around
their necks,
seekers of Jnana.
State of Void from whose bourne there is no retuming. For
elaboration of the eleven consciousness experiences (avastas)
“Presumably, the rishaba (bull) mudra and sula (trident) mudra.
Thevaram
is Vedanta;
They who have scaled the héights of Nada sphere
Have verily had the Vision Unwavering
Comprehending Tattvas from world’ of elemental
The
reference
is to the 12 states
of consciousness
experience in the samadhi state, The twelfth state is the Final
On their limbs they wear holy emblems
The twin rings in ear lobes.
The twin rudraksha garland around the neck,
And adopt the twin Mudra’
All, in amiable constancy.
Vide
is Vedanta
Mular equates his Saiva Siddhanta with Vedantd, which is not
to be confused with the .Vedanta
of the schools of
Sankaracarya,.
Ramanujacarya,
etc.
Bhodanta
is ‘quite
apparently a reference to the ‘Bhodi’ of Buddhism. By Nadanta
is meant apparently the Mimamsa and Spanda schools which
emphasize the sound aspect of the Ultimate.
Gusrbse *55b MNoamGuw Assess
Brsr6sm serGLot BOSssnm sn_Sluir
us7ss Curgrbs wis Yyores Oru
BTS5TbS West ErorGE wssGo.
1422
They
Siddhanta
Siddhanta
(Yoga).
QUAM
BTL ost Hest cai
QUgM
Sear
sR OUTGEHT
QUMUGM STL our sor wore ,
somGiot sQ@ass mecuGy.
1425 |
Pure
Suddha
They who transcended
Verily saw
Saivam
(Jnana)
the nine spiritual Centres
God,
Whom the nine continents seek;
They saw the Continent beyond all continents
They,
indeed,
are
the Pure
Suddha
Saivas.
Suddha Saivas transcending the nine spiritual centres see tht
continent
These
beyond
are
the continents,
_known
as avastas
and verily behold God.
or
states
of the soul’
experience as it travels from the navel to the forehead throug
the heart and neck chakra centres. They represent the states
of wakefulness, dream, deep sleep, beyond-deep-sleep and
so op, For a fuller discussion, vide ‘‘Saiva Siddhanta,” bs
V. Paranjoti,
pp.167-69
TANTRA
Grol yoANQwup Bers enc
Fgot
Guorer Hensujrd puperamGesrans HFS ujtd
gonct BICv(LpLd sT(LpST Locmmulmyn
GanQcin@ Sorencnum Sranjm Goss Gor.
Characteristics
The
Jnani
masters
lore
on
1426
earth,
sixty and four
SAN MARGA
Quncienth Acusrgy cmdyH) srgomb
BLISS
FTSoILD wWIEHTet FTHors
GMM
FTSoIH
GSreIMTS FTHZONEH
FUONIESE FTF
WIGESS MFUTEGCS.
Path
is for Suddha
is
1428
who’
sun
the
the
pierces
massive
lore
of
Vedanta/Siddhanta. He remains immortal, devoted ever to the
Suddha Saiva way.
Cain
Groh
Harter
utp.
oan)
uT@n
Gasrés ASsrbs UTHSHoH
@IGert swapyicrenn UpsHGwirer
1428
#ssamne aliugss HssGor.
Greatness
yus
of Jnani in Suddha
Saivam
The blemishless Jnani is king of Wisdom’s realm
He is the Sun, whose beams pierce the massive lore
of
Vedanta-Siddhanta
.His is salvation True
He, the immortal one
And devoted :true to Suddha Saiva way.
BSW
GCuoraied
T31
Qorurcr
grGogp
APovter
prGouwp
wuGus
(ppiier
The
on
jnani holds mastery
over
the sacred
lore
earth
and
OFCuld
SAIVAM
of Suddha
Saivam
Nine are the Agamas of yore
In time expanded into twenty and eight,
They then took divisions three”
Into one truth of Vedanta-Siddhanta to accord
That is Suddha Saiva, rare and precious.
Saivam
Followers of Saivam wear the golden insignia of Siva and
the smear of holy ashes. The path of jnana is Sanmarga,
which no evil can obstruct. It is beloved of Suddha Saivam.
A perfect jnani is the king of the entire realm of wisdom.
He
in one.
Conclusions
1427
That his emblem, the holy path of Sanmarga (Jnana)
So beloved of. Suddha Saiva.
&
He sees the goal of all Vedas
And sees Lord and himselfin united
Gausile CGusrhs P4575S Owdienw Quo
1429
DTS (PHS UGEHESS MecuGw.
The golden emblems of Siva
And the holy smear of ashes
Apt are they the insignia
Of those in Saiva Path stand
But the path of Jnani
Is the path that no evil ever crosses
Mantras 1427
espies the Land of Mauna
all other land besides:
the sixty-four attainments. He reccives the vision of all worlds,
inclusive of the ‘land of Mauna.” He sees the goal of all Vedas,
and the Lord Himself
3. WITTER
Jnana
221
And
And
of Jnani
all sacred
And the attainments
FIVE
The nine Agamas of yore, which expanded into twenty-eight,
took three divisions (Mantra, Tantra and Upadesa) to accord
into one, the truth of Vedanta/Siddhanta, unique and precious
to Suddha Saiva.
By stating that the Agamas provide the base for both Vedanta
and Siddhanta (which are equated by him), Mular makes it
clear that the Vedanta he has in mind is not the same as
that of the Acaryas. The one thing common to Vedanta,
Siddhanta and Bodhanta is tH&t they all consider Knowledge
as the ultimate path to Liberation.
FSG HFSSH Silumacir OCICS
F5SID HFSHS FOTHH UTTUOT
2WsS WTTUCT woronTlbd UgTUSHT
asst AGFsD wrQumg wrGw.
1430
in Suddha
Saivam
She
Doctrine
of Grace
transcends
the
worlds
of Matter,
Pure
and
Impure,
And the seven states of Turiya awareness
And the categories of Real and Unreal,
She
is Paraparai;
She
She
She
The
grants the soul deliverance;
is ever within;
is the Lord’s Divine Grace,
Arul Sakti that is all pervasive.
She, the Lord’s Divine Grace, and the all-pervasive Arul Sakti,
holds superiority over the worlds of matter — pure and impure
— the seven states of turiya consciousness, and the categories
of real and unrea! She is the Paraparai, who is inherent in
Para.
_@e
222
TIRUMANTIRAM
SRD
HFHSG
SOMCHBSAT
SrearHs
Agsgib
aFS555
DsAwcs
AGeurswors
YSHycr
AsSy
ops
wHGs
Guprer uTaicncr Cues! Opi ADmev
AOE Grefl sins EGHNESGCo.
1434
sSDuycr eppHeanir
Apsgicr
gnGeu.
Way
1431
Sakti’s Grace for Jnani in Suddha
Saivam
They transcended categories Real and Unreal
That cognize neither Chit nor Achit
They attuned
And
themselves
in Mukti,
to Sivoham
meditation,
He stills the incessant flow of thought,
That .even Yoga’s severity stills not,
With
Jnana
deep,
And there
All Siddhis
in surpassing prowess.
abounded
The siddhas are immersed in ‘Sivoham’ meditation and attain
Seenct) ugg
FErFlact crorSerm
bere
uBus uTrsgengy wreHn
(Parone upwse (persi_ent. aS Ly ones
LTS
SGGFSS OFT 2uTWGL.
1432
Suddha
the Tattvas
that bind
Jiva
And the goal of Liberation
—On All these in accord contemplate
They, of the path of Suddha Saiva.
soacGa
augsom
wuijesx wWhs WHSs5tR
Saivam
and
Siddhanta
The Vedantins envision Brahman
Adepts are they in’ Brahmaic art;
They hold all phenomena as illusion
Those who envision Nadanta
Are yogis unwavering;
1433
Path
They fixed their thoughts on Perfection
And lost consciousness of Self’s existence
They have reached the End. of Vedas;
They followed the Twelve-Way route
To divine rapture
—That their vision is,
Those of Suddha Saiva Way.
Mantras 1433 & 1434
Concentrating the thought on perfection and becoming
unconscious of self’s existence leads siddhas to reach the end
of the Vedas, and by following the twelve-way route they
receive the vision of the Suddha Saiva way. Jnana stills the
flow of thought which even yogis find it difficult to practise,
and through destruction of the self, he finds identity in Siva.
ehier wHuunM wnGures
Apmsaws
Canis HouwrsOus
with
entire,
Vedanta,
Neorionns Oscrney sroaQuctr Cosmas
somosicncrs Oecrnsy) srLiuc #1 Gar
craromcnets Gaectmssy HTL GlevenrLiLiG)d
1436
Asrosrovs Orcrney srus wireGw.
Beyond
is
God
5505
of Suddha
Vedanta
culiGurGs
GpOser rForg) 6H OpGxdGursm
SICH WICESS OFUTSGS HTL GGu.
winTs
GsnTs
Self
‘But Siddhanta that accords not
Is the common Saiva’s lot.
Saiva Strategy
The Self, Para and the Sadasiva that is Lord,
The categories three — Pati, Pasu and pasa,
The Immaculate Ancient One,
Vision
the
Gagsrgsm sexGiot ODoohs Gungor
BrsrbsH somGrat sHS5Hm GurS)\scir
Gastgs Dears ASEIbSH Soot Gornt
STST Torco onFout 2 wimuGw.
1435
mukti, the bliss of Sakti. There, they abound in unsurpassed
prowess.
Loers
he effaces
And in Bhava identifies with Siva;
That in brief is worthy Jnani’s story.
in the bliss of Sakti.
They were immersed
And
of Jnani
of
Reach
Knowledge
Pasu
and
High be the clouds that soar
They never shall touch the heaven’s roof;
Varied be the sights that loom
They never shall touch the eye’s orbs;
Even
so,
Neither Pasu nor Pasa shall reach Him,
Whom contemplation scarce comprehends.
Qed
QjerGw Qovgiorw gQermrs
Aen sow Horeng bas)Gu
Aer ustueng Cougs
urs ssp
Oscrg) Aunts ASSES FASHGw.
Siddhanta
is to Unite
With
You and He are not two separate
You and He are but one united;
Thus do you stand,
Freed of all sectarian shackles;
Adore the Feet of Paraparai
And
with
—That
Siva
become
One;
the way Siddhanta
fulfills.
1437
Siva
Pasa
TANTRA
4. EOGaSS
RIGOROUS
sr@@
HaGur
gatassy
Suddha
ongoiGz.
Saivam
1438
Defined
Mantras 1440-1442
Lingering not in maya, Suddha Saivas reach the status of Gods.
And using it as a spring board, the soul soars to Siva Himself
and merges in Him, Realisation of the truth that ‘I’ and *You’
are one leads to the light of supreme jnana, illumining the
soul’s path to the final goal of sayujya union in the Lord.
Ercan
srOcrcrn
sr@ercrn
srOcrern
2QLarcr Hhoosyld QomMiih OHS.
LL ener wiriotenw Lopmerer Bouts
ULencs Gaaw unee FIL S5HS
Teachings
The
ASsTHs
socnynse
five Tattvas
that
constitute
1439
Aousjong
snore
(pS Sr usUGurger
HFFOS
WTGHOT
&S5 Aunt
Difference
School
the body,
Boog
srBu
ebgib
HA_MAOw
_
=
CGoipap Grand DersGarah wrusp) Det
1442
urbug sT7ysGlu urged uBGu.
Gsrunwe
When This Truth Dawns Then is Union in Siva
srapovid
MO
HSDOID
When
this Truth,
beyond
1440
The
Siva Tattvas
five bend
aouGo.
1441
Effaced
srpph srhu ssgiag AsHssra
psHNS
MIST
Geass
You
I sought Him in terms of I and You
But -He that knows not I from You
Taught me the truth, “‘I’’ indeed is ““You”
And now I talk not of I and You.
The thirty more that together constitute them
And the one Tattva that is yet beyond Pure Maya,
All these they transcend;
The thick layers of primal bondage they dissolve
And of certain, realize the Self
That the. way of Siddhantins true.
&55F
sr@“crcrpid smiperer sn7Gou
grGcrcr Hosryers SHUSH
EIGersIM FFF
HVHovTSv
gsIOSercrmi~es srmmBeo GeGar.
I and
wntssGw..
of Siddhanta
SAIVAM
There they but attain the status of Gods
But that as a spring board
Their Soul reaches farther out to Siva Him-self,
And merging in His union, Self-effacing,
Themselves become Immaculate Siva
They, forsooth, are Suddha Saivas.
They are not for outward form and attire,
They are not for pomp and ceremony,
Uprooting all bond and desire,
Abiding in the Immaculate Lord,
They bring to dire destruction,
The Soul’s egoity and its bondage beginningless
Thus they onward leap,
With Siva’s light suffused
—They, of Suddha Saiva Way.
Duong
Mead.
SUDDHA
Gam
si bg) AAtscrmer uTetGwal
Bib ugh) senur se5Oenyt
unG@iorem unrgib UsFSHsoud unipurs
223
FIVE
Goal of Suddha Saivas is to be One With Siva
They tarry not in the Pure Maya Sphere of Siva
Tattvas
words,
you
perceive
below;
The light of Supreme: Jnana dawns,
Illumines the Soul’s path
To the Finite goal
Of Sayujya union in Lord.
5. eMeow
CHARIYA
CrrgBOA ape sfeow OpHuIgsor
DTWEAGH srovrmG) sSehF wensvwiwMrss
STEDOH shag CGsonllcract WSUS
CsribBOG #35 meus gu7Gs.
1443
Chariya
is Breath
of Suddha
Saivam
“*O! Kalangi! Kanja Malayaman! Kanduru!
My loved disciples, this you understand;
The practice of Chariya is basic to salvation,
Reet
SOR
PEET
OU
224
:
TIRUMANTIRAM
And verily is the breath of Suddha
In this world below’’—
Thus quotes—Mula,
Master of penances many.
Saiva
Jnanis
Yoga,
Kriya and Chariya
merge
of the
Four
Paths
the T in You;
Yogis attain Siddhi and Samadhi;
Those in Kriya miss not daily worship;
And in Chariya they perform pilgrimages
2UITSGUN oruHOHnd gosreHros Lyons
2uIT@ere? Garéacd warGurs tons
auTiGug woot Serbymt) Lyons
OeWnaer Crees Hoyos woGw.
Jnana,
Goals
Mantras 1447-1449
Jnanis find no difference between
1444
Defined
To be one, Life within Life — that the luminous
path of Jnana:
To seek the Light within Life — that the mighty
path of Yoga;
To invest image with Life— that the external way
of Kriya
To adore Siva in love — that the basic worship of
many.
‘I’ and ‘You’. Yogis attain
siddhi and samadhi. The devotees of Kriya perform daily
worship, and they ¢ Chariya perform many pilgrimages.
Worshipping the form of Siva is Kriya and the formless One
is Yoga. Jnana is the advanced path in fulness of time, and
adoration with the loving heart is Chariya, the basic exalted
path. These four paths of worship which give four states of
realisation are revealed by Nandi descending from the Golden
City to redeem the doubting humanity.
1.-Siddhis — miracles
2. Samadhi — state of quiescence when breath is controlled
and thoughts are centred on God.
_Chariya.
Mantras 1444 & 1445
Jnana is to be one with Siva — life within Life. Seeking that
light within Life is Yoga. The external acts investing an image
with vibrant spirituality is Kriya; and to adore Siva in intense
love is Chariya. Constant worship and adoration of His Name
and glory make the Lord to erect a temple within you.
ETD
Feb
FHHGs
Canuvlgus
Worship
Essential
Files
uGGant
1445
They
of Those
who
follow
Who
Follow
path
of Chariya
the Four
are
| 1446
Paths
Bhaktas;
In Kriya the devoted souls wear holy emblems,
They who practise Yama and the rest are Yogis;
And they who reach Siva Jnana are Jnana Siddhas
true.
Bhakta
wirGL.
1448
in the Four
Paths
of Siva in Form,
tollow the path of Chariya, and devotees wear holy
One,
path
in ripeness
of time,
The ddoration of the loving heart is Chariya,
indeed
it is.
Shur ETMGSS SGT
wGresgGd
Nfanrcr Cusrgs HSS5T5S wrgmyld
Ouran
og55D
Cuncerat
Gurpsi
WONT
WIbST
cussrmacncus
gs1Gon.
Four
The
&MeowGuat
Woe
CSTEBOW
giwitiycnes
Worship
Exalted
to Chariya
ASSSG OSnoHLT HGHCargs grqGourrt
F55 MuoTH sosar g1Guraer
Asat Parsprons, Oeor@muig) GointaGor.
Ways
ugusgHs
Gaus
Yoga of the Formless
Jnana is the advanced
Wander you through town and villa
Seek Him through shrine and temple
Sing of Him as “Siva, Siva, my Lord”’
And thus do you offer. worship meek,
And the Lord will make your heart His temple.
ugst
Ashyd
oMwer
Kriya is worship
6545 BMbz) HuQuG wrenerengy
uIgwWer ury. veer Lol Sc
aAuW OpsHS CGarouriié OamrctouGer.
Temple
A@ilonuw Guirsmscit AorieHret Lyoer
Hem
wg
Acs
aw
Paths
Were
Revealed
1449
by Nandi
The Four paths of worship
And the four states of realization they give
And the six schools of Vedanta-Siddhanta
All these
are truths
That Nandi from the Golden City descending
revealed
For the doubting humanity to redeem.
FOWWIb UMFSAS
SoIOFU
YOHGw
HraesH
sqouuis AGer_wpbd aes
Pauncah AVTESS wrgGld
Fw
NGI
GHIsaLL TTS
Sib ANG
sGw.
1450
svinbols in Kriya. Yogis tread the paths of yama and the rest,
and trac siddhars attain Siva jnana.
AOD
stb ZOwdish CHIMZSGHM gsroneu samulGar4r
GeipsQoaew Cwragst SRI
si7HGwerit
Samaya is the ordination rite for self-surrender in
ee
Chariya
cia
DieuGuat
sg¢4eer
jpihy
eloxiQuat
greg
sciuinGgan
GgrGz.
1447
Ordination
Visesha,
Kriya
Rites for the Four
the rite for incantation
Paths
of Siva Mantra in
TANTRA
Nirvana
helps Kalas
And Abhisheka
The ordination
purification
FIVE
in Yoga
Samaya Diksa, the rite for repetition of Siva mantra in Knya
worship is Visesa in Chariya. Nirvana Diksa in Chariya helps
purify the kalas in Yoga, and the Abhiscka rite in Chariya
is for Grace to be reached in Jnana.
for Grace to reach in Jnana.
rite for self-surrender
225
in Chariya worship in
6. AMeow
KRIYA
uss
Hoosyid
OLSDE
wgOu0G
Dada
OsrggHs Douy
SSH
Mswioucuposr
actuPer
s9wowrs
Spd s7Qamengs
Moncrssiov sngong
sng) Gw.
God
—
The
One
He
pervades
is Everywhere
God
there
the
1451
He groups you among
Seek Him
His Grace
directions
around,
‘In which direction can we:say is He not?
So, do take refuge under His Holy Feet
Then shall you cross the roaring Sea of Karma,
And safe reach the Shores of Beyond.
Mantras
1451
&
1452
of Him, who pervades the ten directions around. All the
fragrant sandal trees and the rarest flowers can hardly take
you to the Holy Feet of God. There is an easier way to reach
Him —- that is, by realising His presence in the depths of
unfettering all worldly shackles.
You
may
adore
Him
with
Bhakti’s
1452
fragrance
That grows on peaks atop in forests interior,
You may worship Him with flowers rare,
That bloom in Heaven’s gardens
Unless you shed your fleshy attachments
And realize Him in the depths of your heart
You shall never never reach His Holy Feet
That is like flowers that shed“honey dew.
Csronséacr prGu Gazape gegen
Grersscr mrAu sOCGau yips@qw
mnGu curerour ma@5rep
Heer mHoroucron wr.
1453
Bhakti Begets Grace
The Lord is your Guide,
is Lord’s
Abode
And all universe that fills space in directions eight
Her—He consorts, sharing Himself with Her
To adore Him is the duty of humans here below;
Mantras
exceeding,
anes
Lissacr
End
She fashioned this world
Is Bhakti
Within
sandal
infinite.
And that which does service a place in Lord’s Abode
SIDI Cary SySwWLpP FHSomLd
CUTS) Lorie MG
aionrmGenib
sachlencr §56) 2 omTUCTs SVS!
Gsort tmspe GesQenes omnrGg.
is Worship
He is
Qgiuchs ODssiriens west ovrbd srevevmid
agiuch OslAct nuG“errg gamer
Qgiucsl uray Geuwwiosh ulecs
1454
uBueh Oeuiag) USHonn #TGosr.
beyond can be reached by seeking refuge under the Holy Feet
True Worship
when
The simile of the cow and the calf to describe the relationship :
between God and the individual is as old as the Atharva Veda.
The tempestuous sea of karma can be crossed and the shores
your heart,
His children of wisdom
sought with a loving heart. Great is His love and bounteous
is
ten
The Devas, the Beings of Heaven, bow low before
Him; —
Great is His love, as of the cow .o her calf;
And bounteous His Grace beyond beyond count.
Seek His feet as does the yearning calf,
He shall seat you amidst His children of Wisdom;
true.
1454
&
1455
a
He is one with His consort, who fashioned this world in eight
directions. It is the jiva’s duty to adore and worship Him.
Commencing with the performance of Chariya and Kriya, the
devotee is blessed with the grace of yoga pure and this takes
him to jnana, leading finally to union with Siva, in the way
the Guru shows.
usser. Afleow
$5 AGTY
slonw wuldaymms
giMeHpn GuragHov
2W55
MpHyH QiemiAan
AS5H
GGG
anpFer
GHrmssep
wr@Gw.
1455
The Four Paths are the Steps in the Ladder to
Siva Union
The Bhakta to begin with practises Chariya and
Kriya,
Then blessed with grace takes to Yoga pure;
And that way reaches the path of Jnana
And in the end by Guru’s grace becomes one with
Siva.
Nordic 2GGa cmrepid vow Qeuvicuct
AsibQurenOsis Goo snvs AGay
226
TIRUMANTIRAM
gpsnyper
aarfayt.
pCa
Guompe Dsersacpeir
Carh Qongher mrGer.
Daily I Beseech
And
1456
His Grace
in love
I melt
and
does
reveal
unto
my
bones
me.
By beseeching His Grace and Love through daily worship,
the Lord reveals Himself — He that is the light within our
bones.
The Lord is resplendent as pure gold
His Feet are like the lotus bloom
To them I pray: ““Lord, Grant me Your Grace!”
And
the Lord that is Light within
Himself
Samaya, Visesa, Nirvana, and Abhiseka are four ordinations
in Kriya worship. also.
daily adore;
7. Gwiretb
YOGA
Ospanrp Gudscrp Goriomoysr Qos
SDUG5 srHGune sbeow WGSsHSs
QerDWas srshayb gictiCeror miosrgrs
Gow anonisGs mLgQy wirGw.
1457
Yoga Way
Leads to Realization
They course Kundalini through centres six,
To singleness of aim direct the mind,
_ Like a wooden stake they sit immobile;
Impervious to tickle or to thrust,
To the wise yogins who thus set their purpose high,
Lord His Grace grants.
Yogis receive the Grace of the Lord when they course the
kundalini
through .the
six centres,
sitting immobile,
unperturbed by tickle or thrust, concentrating on the single
aim.
2mmPGST MILple-cTBSots KVevTSM
ea PGar omnp woot
s1@orrL tno
BP awoGgwd s2Nwwer sromponnt
emp) (pwsimib guFGluy onmGon.
1458
God is Timeless Eternity
Unless you have realized Him as Timeless Eternity
You know Him not, albeit through aeons and aeons
of time:
The Gods — Hari of the Ocean bed and Aya, the
Creator —
In vain have sought Him through countless vistas
of Time
He is at the Pinnacle, beyond, beyond their reach.
Mantras
1458
&
1460
Realise Him, the pinnacle beyond our understanding, as
Timeless Eternity. Siva’s Grace blossoms out of jiva as hidden
fragrance comes out of the flower. The yogi, unmoved as
a painted picture, cognises Him, who is all-pervasive, and
immanent too within him. Then is the destruction of darkness,
that is the seed of endless birth and rebirth.
UMealh +55 MuTGsBw ourgiGuny
Fags @Gor Aowsmibd YUS5SI
goeduidGure ocmipad curoritée
pI
wnsths
Oo)
ww.
1459
Yogi Realizes
God
As from within the flower,
The hidden fragrance wakes
So, out of Jiva blossoms
Within
to life,
Siva’s divine grace;
Sitting unmoved like painted picture
The yogi realizes Him within
Like the planted pole is He,
Which the musk-cat embraces, its fragrance to shed.
2uRSoTl cromLit 2 mIQuncGenr sireir DSi
555 DoNH swsHorp FHHouws
Apios yoGau OsahsAaor tuGlonrev
(Psst IMANEEG epoals grGw.
1460
Seek God Within You
You say, “I have realized God’
Yet you have not seen Him that is but within you;
‘Nandi abides subtle as fragrance within flower;
Seek Hiin in singleness of your thought
Then shall your darkness of Impurities vanish
The darkness that is the seed of birth and rebirtt
- interminable.
TUpSGS5TD
upPsseos
‘upssoos
apssaws
wuTt_gytb cravrGesreis senevujid,
urs Opadyid sus
GCeruGort mG) WGsscr
Oeuwuyid cimasuycrits GsGon.
1461
Yoga Shows the Way
Neither mantra, nor song, nor arts four and sixty
Ever sunder birth and its accursed bonds;
did I take to Yoga’s
Then
And lo! I met the Sun, Moon
to Cranium
And
they showed
Mantras
way,
and Fire on the way
the Supreme
Way!
1461-1463
can sever
Neither mantra nor song, nor the sixty-four arts
e Way
suprem
the
to
leads
Yoga
birth and its accursed bonds.
n. He
to the sublime. Yogic practice turns one a true tapasvi
true word.
becomes one with the heavenly beings, realising the
Yogis vision Him
in single-mindedness.
TANTRA FIVE
227
aNGuoober
CGn@euled
GQuuwiss5os
ged
All redeemed
adore
aNGUoOpe
Cn@Qeule
Gowujong
winGlb
Saying “You,
Our Father!”’
aNGuoOopat
aNGoObla
Cneules
CnGQeuled
Cows Sou tomGw
aDesrontes ommG Gu.
Fruits
1462
Do in devotion practise yoga
You shall a true tapasvin become;
You shall the True Word realize;
And of certain, one with Heavenly Beings be;
Yoga devoted in penance true.
Do’s
and Don’ts
and anchorites
have fallen due to the pursuit of
yoga in fickleness. But myriad siddhars, devas and the three
Gods
of Yoga
Cush GDneur 2vagor OewOOn
SIA
Fors HSovatuy Gor HGwd
Broce 5a7 OnMSGH cuyNOeuyrd
omeh FQwwG) wssiwer mtGon.
Monarchs
Him
adore
Him
redeemed.
Cunhs@ Guran® epernion Oaness@pGorir
HSS SEAM wo shoowwrs
SISSO5 DL. sloowOQurct mridgergyer
1465
USHuysr Joryous GCHGor.
AAS
Sub-divisions
in Yoga
The yogi has sub-divisions three in his path;
The yoga-kriya that helps him be the yogi;
The yoga-chariya that of desires rids him,
And yoga-in-yoga that centres thought on Sun
1463
within;
:
This latter I fixed
in Yoga
my heart on.
Do with care practise yoga
You shall. with Immortals be;
Within you shall you glimpse Him;
If you but waver,
Then shall you reach the World of Darkness
Verily, Kundalini Fire that Yoga kindles in thee
Is the Gracious Lord Himself.
Gursé siwwGw Gwresi usasiars
Gurs aNGe_Gwo gatas
Gwrawmb
Guraft curetGu wom wuGorgsuwib
Gurs a9G_sGw.
ger AsH wymmGov.
Visesha Diksha in yoga is for achievement of
eight-limbed yoga;
Nirvana Diksha in yoga aids yogi glimpse the Divine;
And when he is granted Abhisheka Ordination
Then is he ripe for Siddha State.
Stages of Initiation in the Yoga
1466
Path
Samaya Diksha in yoga is initiation for diverse yoga
efforts;
9550em
GCarent
2 oie)
wiser
TESCOCH
wiTuITLd
ipHsort
crosrosticd)
Agsract
Gsarset
ASS
epout
Ougenownud
sorym)
cumtaeGar.
Fall and Redemption
Through
CoauGerarGn
1464
Yoga
The monarchs that swayed sceptre righteous,
The devout anchorites in unnumbered thousands,
How many, how many, thy fell below;
(For having wavered in Yoga’ practice)
And yet, the myriad Siddhas, Devas and Supreme
Beings Three,
Mantras
co)
1465
&
1466
The sub-divisions of Yoga are Chariya in Yoga, Kriya in Yoga,
and Yoga in Yoga. The first one helps the aspirant to be
the yogi, the second sunders desires while the third enables
him to centre his thoughts on God. Samaya Diksha, Visesa
Diksha, Nirvana Diksha, and Abhisheka Diksha are the
ordinations in the graded stages of the Yoga path.
8. Grol
.
JNANA
GrorsHor
Grasher
Hts
Hse
snOs5H
swap
GragHer Dds
GrasAor
Hsant
They that are exalted in Jnana
Are truly exalted among men.
pri_y.cronw
pHormegl
porypsgH persrour
pomombs
s1Gg.
1467
Mantras
1467
&
1468
Jnana is the most exalted path and nothing else can confer
final liberation. Mastery over consciousness, egoity, will, and
Jnana
Than
Path Most
Exalted
Jnana,
There is no better ethical path, here below;
No better religious faith;
Nothing else than Jnana can confer liberation true;
the mind’s cognizational
activity is real mastery
in Jnana.
FEIYS FHF WIS SGwWontd
LUSH Yoria, (PsMtsgid MF HOSYS
AgZs5Ons
F$5H
Midepsapich
SL GFUT
AFDSGEH
Ouppscr
WeWomasyes
wmrsseGw.
1468
228
TIRUMANTIRAM
dnani
Transcends
Nada
Out of the primal Principle
-of “Sound (Nada)
The Mind springs;
=
And out of the Mind — Intelligence, Egoity and Will;
They who have mastered these three,
And the Mind’s cogitational activity as well,
Verily have mastered Nada
And have truly attained Jnana.
SMUD 20NGH SMS
HTOUSILD
aout Oocrsath ormalg) Wralcs
sTomuTTSs
YerunSer
ehremupib sWigi@h FGoursupib
CGauupwn QuHi@s gs1Gor.
1469
Stages
of Attainment
Through
Jnana
Thus they say:
By devotion the Jiva first sojourns Lord’s world;
Then comes to dwell in Lord’s proximity;
Further on receives Lord’s grace,
And
in the end
To them, this is the Path
This, this the boat to cross Life’s turbulent waters
The Lord is of Infinite Grace,
Love!
Light and Peace Teign
eternally in His celestial city. The ultimate path to cross life’s
turbulent waters is to have an absolute cognition of the Lord,
and so reach His Holy Feet.
@Grorb NeorhOsup HeamGsrt Apoosuysir
gob MansOsS Graror anpOsrnin
ACID WHwer _VSOSHT KiracwmG
smemlb nisHbor Onnesrar oTGGw.
1472
Jnani Becomes
Light Divine
In whose thoughts Jnana ripens and swells,
In his path the Life-Boat appears’and greets him;
And thus does he.reach the surging waters
Of
the
Crescent
Moon’s
sphere, ,
And there rid of Impurities,
He himself the Effulgent Light becomes.
attains Jnana
In Sivohamic I and You union
Jiva shall himself Siva become.
Mantras
The different stages of attainment through Jnana are: jiva
sojourning in the Lord’s world, dwelling in Lord's proximity,
receiving the Lord’s Grace (form), and ultimately attaining
union in Him.
1472
&
1473
The ‘boat of life’ (Jnana) aids the jnani to cross to the surging
waters of the crescent moon’s sphere. There, he becomes
the divine light. Jnana embraces all the four paths — Chariya,
Kriya, Yoga and Jnana, and the jnani attains all the four stages
they bring in.
QG4G6 Gaw QQ)wbigwiuTgGw
UGSHE FITIT WIGD 2 SH
sQGehu aer7 GQuoors 5GGw.
GrwAs G_agesr ErasHoo pGroiGuwir
Guonehsé AHowQurermm mimiper CGurhsgi
Guoehlin
anges
DosHargrasoss
gros
GesCsrt
Unitive
CGorbgioaiths
Attainment
CaontséGa. 1470
Jnani’s
of Jnani
Brahman shall be his impregnable
Universe, his kith and kin;
Diverse paths the world presents
All, all shall be his;
For,’ verily he has realized
The pure Jnana, free of doubt.
is of Infinite
1471
Grace,
‘In His Celestial City are Love, Light and Peace
eternal,
To them that seek to’ know His Form
And understand His Attributes_
And attain His Holy Feet
Unique
are;
GHrghor Eros groagGur EahEG
@GrisHcr erotGiw gI@erot Glscsrounrev
Gisshe GursGw grgrhs BvGorall
Gieré AfeowGu gers
pri Go.
1474
Attainments
at Four
Jnana
Stages
The Jnani attains all the four stages in Jnana;
Jnana-in-Jnana is to transcend the “‘I’’ and ‘‘Mine”’
Jnana is Life-Boat
Lord
are
1473
Not so for the Yogi until he becomes Mauni;
For him is Kundalini Yoga in ardour performed,
Chariya and Kriya too are his.
The jnani deems Brahman as his impregnable abode,. the
universe his kith and kin, and all contending faiths as one.
He is truly the realised one.
The
aeons HOH
Attainments
For Jnani All four paths
abode,
AMayid
A FHpwW Yorywbd 21 Gor
Opwr Bstwcisyid Cugg onrencir
Sdys Gmrlpa Gosapod Gms
Opium amnisAg biFOsncf wrGw.
DSS
sfleoow ANenwGu.
Yoga-in-Jnana is to envision the Light of Nadanta;
Kriya-in-Jnana is to seek the liberation by good.
Transcending
the
“‘I’’
and
‘‘Mine’’
is
Jnana
in Jnana;
visualising the light of Nadanta is Yoga in Jnana; and Knya
in Jnana is the search for liberation.
panchu
yosetwu
scuchwu
crors Hon EHronnS) pos gy Gouri
uToum 5155 DosrsanGorer
Cwm sooreirert sosrG) Gomes
“Bowesiu agacr Aawpsscr
ASsGor.
1475
* TANTRA
dnani
Attains
Unitive
Wisdom
in the Absolute
‘He who realizes Jnana in its four divisions
He verily transcends the conflict of virtue and vice;
He has reached the farthest shores of Truth;
‘He has glimpsed
He
is the
the Mighty Object;
Immaculate,
Siddha,
Greré snwGw GOs
ener oGetGuo sr@
Siva-Mukta.
Soncmsarosrov
uGorgw
FIVE
229/
Gronhit
Gram.
curcet Gu BoM) auresrcaper
GeGw 5HGG ursGw.
1476
Initiation Rites in Jnana
In Jnana are initiation rites four;
Samaya initiates the search for the Self;
Visesha,
the search for the Divine
Nirvana for the descent of Lord’s Grace;
Abhisheka for the attainment of Divine Guru’s Holy
Feet.
9. FOTIONTESD
SANMARGA
STOO CFSH wWNTSS5LNG SHFlAI SSBIUS
‘Carin somet «GDF HLhaomr@®
Ghd opis AuGurs Assomis
GMLuAs
Gosport
MHDSOS
(PATH
They indeed walk the Sanmarga
That to liberation leads.
1477
satsGer.
San Marga
They glimpsed the Light of Holy Scriptures,
The revealed word of the Self-Existent Sivam,
They lost. the sense of ego,
Became Siddhas of Siva Yoga,
And over Death triumphed;
Only they that had thus evolved
Knew inner meaning of Sanmarga.
aru
Qupgemos
2tw WGSS
sofer
GGG
wares
qorpiatO
Oguas Aus) soronitsaes Crtbgw
ODUUFHGM MITEG UGSZIOUS g1Gon.
Nandi
Showed
Sanmarga
The peerless Master: Nandi
Of Saivam honoured high,
He showed us a holy path
For Souls’ redemption true
It is Siva’s divine path, Sanmarga’s
For all world to tread
1478
Path
as Mantra
1567
path
infra.
Osujyjs Guwus
SGUPISDS sri
COG
To
see
him,
to adore
Cemises
him,
is Sanmarga
to meditate
To touch him, to sing of him,
To bear his holy feet on humbled
They
that render
In diverse
T—32
ways
devotion
thus,
1479
sorutissp 51Gon.
Guru-Adoration
to Guru
OsehanD) wrant Aoucncr wwe
Osean wrsnt Fos woreor
Asad
Asfeml
wrsnt Slows wrt_tonr
wrsert Soot YmiGu.
Sanmarga
head,
1480
Gives the Vision True
They that have true Vision
Shall never Siva know;
Nor shall even Jivas be;
Nor indeed Siva become;
none,
Never,
never their birth’s bondage-broken
Mantras
1480
&
be.
1481
Sanmarga gives the true vision, breaking the fetters of birth’
and extinquishing the fire of impurities. Listening to the silent
voice in Sanmarga you become a.pure mukta, annihilating
the state of ‘2 and “You’ digference and savouring the divine
bliss.
Sanmarga
OsiAds WHsasF ApsZenor Cedwe
UNAGEES SHSHSSLI UTGISCH GLS
GGuEH
path
sro ons sroncbsr weer Olenm
Goren g7Oumpos uTeUpss mgs
Berle ero
WSuler Boruups
Siow canunencrgos womtseGuw.
1481
And for ever be free.
Same
OF KNOWLEDGE)
on
him
Leads to Supreme
Grace-Bliss
When you scorch Impurities five
And listen to the Voice of Silence
You become a pure Mukta;
And I and You in one merge;
And by the unsullied Grace Jnana grants
You shall joy of the Bliss Divine;
Verily, then by Sanmarga Path
You become He indeed.
The voice of silence or mauna is what Pythagoras called
the “harmony of the spheres,’’ — beyond words and forms
— the experience of the infinite within us. Vide “‘Foundations
of Tibetan Mysticism,’’ by Lama Angarika Govinda, Part I.
FHMONMTESS
FUMES
STUMTEEG sSO5I®
Spey
FITEGH BtSOST® Oswicucipes
230
TIRUMANTIRAM
FAMMOIMTSS STTSG UGSESH-SMeoTLd
THUOITSESS SITES GQ) widr aes GsowriNGerr.
1482
Greatness
ACTCMWU. LITFULPLD BGA KCHLO(LpLd
(PSIDID BMUFOSWL Pepe wxGHuyib
of Sanmargis
Yoroflur efrenipi GugrS Gusips
SsorG“cinQal sertour sorntsss GarGo.
The visage of Sanmargi is the Pedestal of Sakti
Where Sanmargi is there God is,
To see assemblage of Sanmargis is to vision Lord,
This I proclaim,
To whatsoever path you do incline.
Sanmargi’s
The face of the Sanmargi.is the pedestal of Sakti; the place
of the Sanmargi is the seat of God. Whatever path may be
followed, to see assemblages of Sanmargis is to see the Lord.
FUMITSS sTSCTH StomE;ret GeEhwiomb
Oerortss srgorb Guegsursarwihln
ew
gicmrmssb ML
gus gMenprt
FRUWONITESE STIMU CITNGEhFor wmrssCw.
Sanmarga
The
rest
of paths
are
through
Owws
knowledge;
for un-illumined;
1484
Unto that rare seeker in Sanmarga path
The rest of three paths, of themselves open;
That alone is True Path union with Siva seeks;
Seek that Path
As Guiding Word scriptures proclaim.
Sanmarga
SAHAMARGA
FHM
WHOTTES
Uemwortss
GIG FHoTTss worrorgy
wWITYPSD ASP Gs mouciugsmd
wroagy Cures InsDns
gauss
GHrims
Sanmarga is Sahamarga
Sanmarga is itself Sahamarga
1488
to Svarupa
State
is The
Only Path to Finite Goal
That alone is Path Divine.
To the aspirant after Sanmarga, the other three paths open
of themselves. It is the sole path, the True Path which
scriptures enjoin for uniting in Siva.
10.
Leads
148
Litéaercr wunréHacr Gi. wGiugys"
wiitsaeecr wirissGw weno Gpmreiplevenw
LITéSEhFSIT LONTSS Onassis coovranGgnit
WITSFor woNmTss wnEe,FSS GursGw.
1487
Other Three Paths Open of Themselves
wrGw.
nucleus,
Rending the Soul’s bonds asunder
Conjoining him to the Lord
5
Melting the heart that knew no melting
Merging into the Primal Manifestness (Svarupa)
That is Truth Eternal
Sanmarga verily gives Jiva
The rest that knows no commotion ever.
MH tsGU
Ocsmortss eporpid Qumalucd unGierpred
partéap s1Gor FoaGcirG mr Gov
Osrsrntss OnorcrsaGHoss@arcrenGw.
BODY
Primordial Stuff that is Matter’s
Consciousness that entwines it,
Sanmarga
is Path Purest.
UGUGE
The
The
668 uGuyio mys
sAuns Oper sFWS HFIANS
OsrAurs aosronws GerepGut SwSRID
peoscrer Heerenw wrest wmrrssGw.
Sanmarga is the purest path that grants the experience of
God-head through knowledge. The rest are unillumined and
uninspiring. It is the way of renouncing, impurities and
transcending the limits of turiya consciousness. It is the way
of I becoming He.
sartss
bondage that keeps Jiva an alien to God,
Karmas that flow from it,
avastas that the Self experiences,
usure
I in You;
Verily, Sanmarga
The
The
The
1483
Renouncing the ways of impurities
And transcending limits of Turiya
It merges
Vision
The million, million mutations that pervade the
universe,
They who see them all and their own Selves
Verily are they the Sanmargis true.
Path Purest
Alone of all paths
Sanmarga grants God-head
1485
The
Sanmargis
Other
Path
for Goal
there
ordain;
is none,
Than this path to the One;
They that straight reach it not,
Through Yoga’s Path may yet climb.
sewrTsaw
(PATH
OF YOGA)
So by itself it leads to Supreme
Other Yogas
Involve myriad birth and death
Will they level to Jnana?
boys
SG
gense wuntéeiled corgmt
Ames Fwwipw gato
Mukti;
TANTRA FIVE
OaGgys Dgwser
Ge grma wired
2GqH Senerui qemHmGipci unGo.
Without
They
that
Sahamarga
follow
not
Yoga Leads to Supreme
1489
They Lost All
twelve-tiered
231
Path
of
Awareness
Through this path of Sahamarga
The Yogis pierce the Adharas
And the Nadis they purify;
Sahamarga,
Envision
Neither will they know Guru nor God, nor Faith
True;
The Goddess of Grace will frown at them;
Salvation shall never their portion be;
And they do lose both—
And glimpse their heavenly radiance;
And then are they merged in Awareness Supreme
Their organs of sense, internal and external
All atrophied.
Their stature
Mantras
and kith.
Gursé
Gursé
Gursé
sur@uler
gFin@uler
sun@uier
Gursé
sur8)
2 crGar
2 crGer
2 ctGor
wassot
Fruits of Yoga
In Yoga Samadhi
In Yoga Samadhi
In Yoga Samadhi
1490
sword
1490
&
on
great.
1491
merges
the eighteen
m9Pwurgs
in, the
heavenly
consciousness
hosts
1493
In his thought emerges Lord |
the eighteen
Whom
Ganas
GurhsGs.
seek;
our
obeisance.
cormach Quréaen uarblns srrs@wd
cormach QurciuGsrt curiientow ommg@tb
oormahs gerot IpPssHDGU uNTTs&GI
1494
upmachs gyicitGar uGsgIpex mmGor.
1491
Yoga Confers Blessings of, Here and Hereafter
Love the Basis of Yoga
Both yoga and bhoga, yogis may have;
Through yoga is attained Siva’s Form divine;
Through bhoga all earthly blessings;
Thus may he enjoy both — he, Yogi immortal.
Even for the -Yogi austere
Who attains the glossy hue of the rich ripe fruit
The Lord is hard of shell unto the wood-apple fruit,
But to them whose hearts ripe in love,
4507 Gersaor wreiry. &59)K0r
Gugr8) WOger sorgssg
ovr @osrraf
Gurgr aussi yoorsg oorlby 5)
sgn gosrmOs ouncrs wrrseGw.
1492
1l.
SATPUTRA
Godu sHysh7
STAM EnGhsFs
of
seek.
He harries and subdues the conflicting senses five
With the sharp sword of -his determinate will;
Verily, the yogi deserves
him.
QoerGd
steadfastness,
Siva is in Yogi’s Thought
Gursupi Gursupi Gur@wirs sm@uwire
Gure@s Acuepuwd omMNGwd 2crorsGanr
Gursd yan
ygrrtss ASOw
SIGb
1493
Dos AA Acipmo gHenguyld Nesronow
sorhA Qume: cauNtuwer scurenmp
SoTbDUD Oo Ge SHG QGaucr
erase one Apes ubgiplet m1Ger.
Infinite space, abiding light, omnipotent Sakti are the fruits
of yoga samadhi. The immortal yogi can enjoy bhoga which
confers earthly blessings, and yoga which can confer
Siva-Form
of
the Lord whom
Samadhi
They that delight in Yoga Samadhi
Mantras
&
merge in the supreme consciousness. The yogi, who harries
and subdues the five contentious senses with the sharp
is Space Infinite;
is Light Abiding;
is Sakti Omnipotent;
Are verily Siddhas
1492
sixteen;
Through Sahamarga, the yogis pierce the adharas, purify
the nadis, vision the sixteen kalas, glimpse their heavenly
radiance, internal and external organs atrophied — and
wow
uor@graf
uorssH)
Ass5Go.
the Kalas
wniés OodsOsmYpPod
wIts5es FaSOSMPd
And taste the sweets of divine rapture,
He opens all of Himself
Like a rich fruit mature.
Loving hearts can taste the sweetness of divine’ rapture and
the Lord reveals Himself as a fully ripened fruit.
HY S90 + wrrsaw
MARGA
(PATH
OF KRIYA)
Hou Ayoub Wap
FHorisas
CsalGur Oiomcipd sorntsas OeolouGs. 1495
232
TIRUMANTIRAM
Path of Filial Piety Leads to Jnana
The Path of Filial Piety is the Way of Kriya true;
The Kriya Path leads to Yoga Path;
Transcending both,
And uniting in Sakti of Yoga State.
Indeed is consummation of Sanmarga
Mantras
1495
&
He is verily the finite Shore
For the surging tide of Jivas on earth;
He pervades thus; the seven worlds alike.
Mantras
1498
His commandments pervades the seven worlds alike. Adoring
Him in diverse ways, He becomes your own.
1496
Mular refers to Kriya (Rituals) as Satputra Marga (or the path
of “‘pious son’’).
2wipgid usAhbgid (PFS
prTsnM
FHYysS Hownisés
Adore Lord in Diverse Ways;, He Shall Be Yours
bend
1496
What Constitutes Kriya Path
To perform
To
praise
Pujas,
to read
the Lord,
the scriptures
to chant
holy
His holy name,
“To practise Tapas, to be truthful,
To bear no
other
acts
of reverence;
Constitute
and
Pure
Path
of Filial Piety.
ADSM
uno
YAouiGsrs
gipgyib
WyIST FeNTWcHOT sSTesT Bovr
GIST BHiwert Oasnuicuct Hci HGF
Agar s2n9O5H Ceo onGo.
1497
Approach
Seeks
Flowers:
Why
Not You?
The humming bees roam unceasing from flower to
flower;
The snow-white swans float amidst lotus and
blue-bells,
They all, all, seek flowers fragrant;
Yet, you who have beheld all this,
Adore not the Lord with flowers for a while even.
AGUIOT
wT
HAsuuy
Hypo
ww
Ca PQeargs
Lord is Our Defence
gs1Gor.
Lord Through
1500
&
Lord;
and Refuge
His Holy Feet are our Rock of Refuge,
His commandments, ‘our defence’s battlements;
Kriya Path
Adore the Lord in reverence; praise Him in humility; worship
the divine light of beauty; seek Him with odorous flowers;
and He shall reveal Himself. The more you adore Him, the.
more He reveals Himself. To this Kriya path, that exalts and
showers countless blessings, the Chariya path leads.
Doveae, sHYyYsS Howntsse slonw
2Gweref cunipb 2 vsgSTGCaosr
blot
SGD
LTE OFFDUS OSTUpS
Qouaay srGirgib Qeayh NwosGs.
Hearken!
1498
you.
1501
Kriya Comes
QuGiacny wireg ICEhHs carencsr
aguacns Guisimm wergywits Gacvovmbd
agus
embrace
In reverence I stand and adore mine lord;
In humility I prostrate and praise Him;
And forever: and ever shall I worship the Divine
Light of Beauty;
}
You too shall seek Him with flowers fragrant,
The more you adore Him
The fuller He reveals Himself unto you,
He the Lord of Beings Heavenly.
Mantras
All Nature
and
kiss
AcrnOsripucr Gr Fs
NgorergZcronen
aan
Dsrapacr oiPout6e, CanBonus
gag werges Osraupler OsrupsGsrgie
Asarn) QeuettiuGs Csot MorGor.
1500
envy.
Thyself to cook the offering for Lord with loving
care
These
low,
In trembling love do adore Him;
He, indeed, shall be beloved unto
Oewsormit
wnGGw.
1499
Praise Him, sing Him and pray at His Holy Feet;
That shall your birth’s fulfilment be;
UASSY anHlgs0 Gurinw OseIZHrv
HyUpsHRotenw
MFIDOD BOHMGUL ution
bash
SUpoo
Caupenp Oeuhlesr
Owes segs
LWpglb Une
uwergy oumgLb
ups) UMSHevrs uneteniouy orTGw.
Rise -high,
Lorenpb
1499
The Lord is truly the Ultimate Goal, who with His Feet and
Path.
The path of filial piety, through Yoga (Saha marga) leads
to Jnana, which consummates the Sanmarga path. Performing
pjas, reading the holy scriptures, praising the Lord, chanting
His Holy Name, practicing tapas, being truthful, bearing no
malice — these constitute the path of filial piety or Kriya.
GpASSL
&
You,
worldly
1501
of Chariya
men
That stand in Chariya Path,
It leads to the Kriya Path,
That exalts you;
Then shall your primordial Pasas lie prostrate,
And you live in unending bliss for ever.
TANTRA
12. STF
DASA MARGA
(PATH
1502
of Dasamarga
Gently light the lamp,
Gather flowers fragrant,
Humbly
smear
the
ground
with
the holy paste,
Softly sweep,
Sing the Lord’s Praise,
Count the crystal beads,
Anoint in many ways,
And
perform
means
acts of temple service.
servant.
ARNT
Qian
Mail
curHey wg@uwer macveurt
Qwucrmm HeomeE Fler Moron
CGudscrn CGuspsncr 5TO
MgINS
Ose
sosHorm
cutGp.
1503
Fast to Chariya Path
This the Primal
Being,
that the Primal
Being
Thus in doubt tossed.
Away they moved farther and farther from It,
They know not this is the true Path.
And worship not;
Do pursue
this appointed way,
And seek the King of Kings;
That, in truth, shall quell
All doubts within you swell..
Mantras
1503
&
All these but begin
In the Path of Chariya
curcrour
~ that is meditating on the moon (nadi on the left) and shifting
on to the sun nadi on the right) — and worship by the celestial
beings commenced in Dasa Marga.
AKA Uucr Dis osordeny GHTUdg
ApDuer srompyid qguaucr OeHlaypo
UBD curerour CsZoucncr grGrompytb
cuales
py ssGS.
GurGenrcvod)
m4 OsmLpr
sororo Oercrn) SHS WATs_Gui
usresrcucr Gugcry uDnibier trGos.
1505
Lord Appears in Love Entwined
The Celestial Beings seek the Lord
Chanting His glory in names thousand;
They that adore His Holy Feet
In abiding rapture of their hearts, .
And hold him as the apple of their eyes’
Unto them is He sweet melody,
in divine love entwined.
To them He appears
Mantras
1505
&
1506
The Lord appears in the divine love of those who seek and
adore Him in the abidin® rapture of their hearts. What is
the use of reading holy works and conducting pujas, when
the heart is obfuscated by darkness and overspread with the
moss of ignorance. Unless the heart is rid of all these
impurities, God, the Supreme Light, cannot
be visioned.
anflggib UPsgidburoewt OarwGr Gu
uTAS GMSAVASIp soder lwomlouNnTser
urspp Gar® weshAtm masrostency
Goes BG55 Horcroud) wrGo.
1506
and See the Lord
What avails it
That you read holy scriptures,
Perform Pujas,
Gather flowers in cluster?
As long as your heart is like a pebble
Dropped into a dark pool
Over-spread with moss of ignorance,
You
can
never
realize
the Lord;
Lord that is in your heart’s love;
Lord that is blue-throated;
1504
Chariya
ultimate.
suIg
Be of Love
Wavering between this path and that path seldom leads to
worship. Therefore, firmly hold to the Chariya path and seek
the King of Kings; all doubts will vanish. All worship by yogis
UFR
From
“I meditate on the Moon Nadi on the left,
I shift on to the Sun,Nadi on the right”
—The worship the yogins thus
At the Feet of the One perform
And the worship the Celestial Beings, .
Daily to Lord offer.
1504
Oscdrend
Began
Leute qTwAps gcroMAcr
the diverse
Hold
OF DEVOTION)
garcia
Lighting the lamps gracefully, collecting fragrant flowers,
pasting the holy floor and sweeping it, praising the Lord and
counting the crystal beads, anointing Him in diverse ways —
doing all these requirements of temple service, belongs to Dasa
Marga.
“Dasa
WATSSH
All Worship
amucr Su Mionwent arise
AMHor QOUpS HRAFINTFSRV urip$S5H
Ucfiines Lummed LictinE@h Form)
SMAsrIP\sd Osuicug) sromsreuntssG.
Ways
233 /
FIVE
He,
the Pure
Light.
:
234
TIRUMANTIRAM
13. srGarawb
SALOKAM
erGars wn® shun wWoQupies.
erGaraes eribub SUGC Fhenwwred
wumGaraes Galo ayPun@es smepuld
uTGarsib Qader usayG anGw.
Successive
(IN GOD’S WORLD)
“Being in the same world as the Lord’, Being with Him
continually’. ‘adopting His Form’, and ‘United with Him’.
These are different ways of imagining Oneself to be in, during
worship. They are explained in verse 1509, post.
1507
Foun Hiewuh mexwcat Garuded
Fw Weyipennm g1Get alGet@e
Stages to Final Beatitude
The four stages of attainment
Saloka, Samipa, Sarupa and Sayujya
Are in gradation reached from Chariya;
The path of Chariya leads to Saloka;
And that in tum to Samipa
And Samipa to Sarupa;
And ultimately to Para of Infinite Space (Sayujya)
Beyond, which there is state none.
YUH
SmomrsGsmor
Gas
gneire,
Four
Ordinations
The
The four stages, of attainment, namely, Saloka, Samipa,
Sarupa and Sayujya reached from Chariya in gradation, finally
“end with Para of Infinite Space (Sayujya), beyond which there
is no state.
*Saloka’, ‘Samipa’, “Sarupa’ and Sayujya’ mean
FOUST
sound
respectively
apormres
FunSGu.
1508
in Kriya
Worship
In Kriya worship are sacraments four;
Samaya sacrament prepares heart to be a Tabernacle
of God;
Visesha sacrament installs the Faith firm;
Nirvana helps realize the Truth of Faith;
Abhisheka confers the state of Samadhi Supreme.
This Mantra should appropriately come at the end of 6, kriya
ante,
after
Mantra
1456.
14: srBuwb
« SAMIPAM
(IN GOD’S
uTéb UsGITEH g1GbQ)s snGonretd
uTF lwWGenter sIG@wO@)sF snBbutd
uUTse Agwron srGwQsF sremud
ute soguD) snus Aww.
1509
Transformation
PROXIMITY)
Pasu Jnana (Spiritual knowledge)
In Samipa it becomes Arul Jnana
(Grace-knowledge)
In
of World-Knowledge
Sarupa
it
(God-knowledge)
is
transformed
In Sayuja it is for ever
In Saloka Pasa Jnana (World knowledge) becomes
into
Pati
Jnana
dissolved.
15. smemuib
SARUPAM
swAu
arequs
sro
S9GOGhsautises
AWS
QaGa
comb Cursors
sAhvaDs
mse
BU WVANSD angoa oaGourt
sre DPamp CureGw.
Only Jnana-in-Yoga
(IN GOD’S FORM)
1510
there capnot
be the state of Sarupa.
Sanmarga-in-yoga is identical with jnana-in-yoga.
Mular explains that mere practice of yoga without ‘Sanmarga’
(worshipful faith and good conduct) will only produce Siddhis
(Powers) but will not lead to Liberation.
Leads to Sarupa State
The State of Sarupa is, no doubt, reached
Through the eight-fold yoga way;
But unless it be Sanmarga-in-Yoga,
The Sarupa state cannot be;
The yoga way but leads to bodily Siddhis diverse;
But for the Sarupa state to realize,
None these but the pure way: of Jnana-in-Yoga.
Though the cight-pronged yoga way reaches up’ to the Sarupa
state, unless San Marga in Yoga Unana in Yoga) is attained,
eaeGat s5ocné srigs DuTepGs
eu
sng@e sore7uw Cure
uddgys GGAe UByss Guns
saw
Qoanuct sHiaig cutGw.
1511
Sarupa State by Nearness ‘to God
All things, living and non-living,
As they reach the Golden Moitnt
Are
themselves
into gold
of Meru
transformed;
TANTRA
Even so,
They that reach
the world
FIVE
235
Attain the Form Light Divine
His, of the King of Kailas.
to Master Divine
16. sruéF)wid
SAYUJYAM
(ONE IN GOD)
MFC
MFUG
OFUE
Foi ot FUSS
WTGSV
SoU
CGSHauCG, SIGS
Foubsciomes srgTod SIGsv
believe in this marga””. (N.N. Bhattacharyya
Tantricism™’, p.465.).
ares
Hourcrbse,
anys Aupu
sous
srys
FlusGw.
1512
Stages in the Soul’s Pilgrimage
In the Soul’s Pilgrimage towards God
- The Path of Saivam describes stages four;
. It is Saivam, when the Self forges a kindred tie
with Siva (in Saloka)
It is Saivam, when the Soul realizes itself and nears
God (in Samipa)
It is Saivam, when it leaves Samipya (and reaches
Sarupa)
pe:
It is Saivam when .it enjoys the
Sivananda,
The inextricable union in Sayujya.
final
bliss
of
Wooing
SUGSD
wise wpycderés
sne1hs F¢59Gw.
and
ever.
Sayujya is the state of jagra-atita, the state beyond
consciousness; it is to abide forever in upasantha, the peace
that is beyond understanding, and finally to become Siva
Himself, experiencing the infinite power of inward bliss.
(DESCENT
OF GRACE)
Her vision. Those who are given this clear vision are truly
in the infinite ground of Sakti of the highest seeking.
Hypa
1514
of Grace
In the corner dark of the Chamber of Primal Stuff
There She was — the Virgin Lady of Grace;
Intent on consorting with the Blind Old Man — the
Soul immortal,
She rent his veil of night,
Showered full many a favour,
Wooed with temptations diverse,
Boys crot HonrwgZs AGDSAD
Hp STWH DGB
Bio canupPleurits
Csbys carer Qgsafcus) UTTEL_ GSH
Ganbyo crmg.u Gamevencvuy wrGin.
If you meditate on the primal source
Whence the evil senses sprang
Ydu shall know it as Land of Becoming,
The ambrosia of the Realized;
They that have been given the clear vision nectar
sweet,
In wedlock
Of Sakti’s highest seeking.
holy.
1514 & 1515
In the dark corner of the chamber of primal stuff, the Goddess
of Grace courted the “blind old man’ — immortal soul —
and in marriage took him to Her bosom. Meditation on the
Primal source.
from where sprang the delusive senses, grants
1515
The infinite Ground of Sakti’s Descent
And fo! to Her bosom took him,
Mantras
1513
Sayujya
is
the state
of
Jagra-Atita—the
Beyond-Consciousness
Sayujya is to abide for ever in Upasantha,
The peace that passes all understanding
Sayujya is to become Siva Himself,
Sayujya is to experience the infinite power of inward
bliss,
SATHINIPADAM
of the Soul by the Goddess
FrGHSov
Sayujyam
$9 Hursw
GGLOS Apamas
mer_oy GNSHS
GGLuomet $SHE Gombus sity
WG.
wWoaienct woesrlbyMs s1Gor.
HgotBSe_H
sF55HS
Fuga
Funes
17.
5S wb
epanw WGSS
sre
sryé
Forever
The Sayujya marga is, it appears the same as the one termed
‘Sahaja’ in Tantricism which is ‘‘the marga or way of. spiritual
exercise which is the earliest or most natural. It is also the
term for ultimate reality among the Sahajiyas, i.e., those who
QGorrap
Flucrens
in “‘History of
Are verily the Infinite Ground
Qonssh aoc
Wma ash
AHGMsasT cuctrostGi witBuwuc
ep td
boEmsuast cuncneut Can@err@m gate
Ourgmbmar Qo
yubuwed grGon.
1516
236
TIRUMANTIRAM
Qo
Arul Sakti Helps Attain Liberation
enveloping
The Primal Sakti releases Jiva from
gloom,
Rows it across the sea of myriad births,
Grants the Grace Abiding;
“And lands it on the shores of Truth’s Bliss
United in the Lord of Heavenly Beings,
—Themselves as yet unfree
From Impurity’s obscuration.
Mantras
1516
&
1517
Releasing jiva from the enveloping darkness, the Primal Sakti
aids it to land on the banks of Truth’s bliss and to attain
liberation. The presence of Lord Nandi and the Lady of Grace
pierces and illumints the bewildering ignorance that engulfs
the jiva im thick gloom.
poo
Qosss
sryH
GurG7Gip Merssg YsQaNs srmGuner
LTGP
WWE5SS WIT
GES)
AGT
Qenmaeyid slbeniow wrGw.
Grace
1517
Illumines
As when groping in a chamber enveloped in thick
gloom,
A sudden shaft of light pierces and illumines,
Like it into the gloom of bewildering Ignorance
Is the Presence
of God
Lord that is Nandi
heart.
and
Goddess
worshipped
of Grace,
in the blossom
of
WHSSID
MANDATARAM (SLOW PACE)
OG
yu
yoribgs)
Wwssup
Oagey
Mocs
Domb
SGLyYms
AGLYSP
£55)
Moms gs
§5ANS Gombus sm_y
GHIet wgiyNs gs1Gor.
Grace Leads Soul Through
1518
&
1518
Successive
Stages
1519
giopuyh
STW
gL aut
stats geopuyh
FIOM
#GsHovt
ISPS
HBoMugh
smOH
ss gio Gey
armen
Mma
IMPPdea
Descent
srGar.
Osujwer
shuct
Qachuct
GYSTTBSOUT
crlicut
Q)onmcicnos
UsO@A
Gumigss@our
anus
Through successive stages, like drawing him away from
temptations to which the jiva falls a prey and eradication
of the karmaic hordes and primordial ignorance, the Damsel
of Grace liberates the soul. Sporting in the holy waters of
the Sakti’s Grace makes the jiva forget the filthy waters of
Virgin's lust; for, the Holy Virgin's waters of Grace snap the
eyele of births.
saPS
births shall they in future
THE
She tempted the Soul with guiles,
Took him to Her bosom,
Shook him from stupor,
Dispelled’ his Karmaic hordes,
Destroyed them to the roots, *
Filled him with rapture
Lifted the veil of his Ignorance
Granted many a favour
And then, then, bestowed on him Her Grace that
illumines.
Mantras
No more
osu
nacim
aes
sraqp@sui
Lord
He is the Red
5H
is Soul’s
One
Dark One (Preserver)
White One (Creator)
Green One (Redeemer)
They
who
know
UFeHEFucrT
af Gr.
1520
Redeemer
(Destroyer)
The
The
The
Him
Of a certain shall
Remember this;
take.
thus,
seek
free
of doubt
Him;
His are the sinewy arms
That skinned the dark massive
elephant
And donned it for a vesture;
Do therefore, seek Him and adore
Him.
The Lord plays the multi-role of Destroyer, Preserver, Creator
and Redeemer. Realisation of this truth and adoration of Him
will make the jiva feel the might of His sinewy arms.
The ‘significance of attributing different colours to Siva’s form
is explained here.
awww sromact ahgeer wrudeys
asugs sais sofher wa@uerut
USMTMG wWwu#rsi_GS
MNUFHiH SMS
1519
of Grace Snaps Cycle of Births
They that have sported in the waters of Virgin
Grace,
No more shall wallow in the filthy waters of virgin’s
lust;
If they but seek to sport in the Holy Virgin’s Waters
of Grace,
asin
sGugOe
srg
ourGin.
1521
Siva and Sakti are One and Same
Infinite the passage of Time’s Flood
Yet they say, He and His Consort stand one;
For them that adore Him daily in devotion,
He is verily the unfailing proof
Of labour readily rewarded.
Mantras
152]
&
1522
TANTRA
Siva and Sakti are one and the same. So praise Him in devotion ,
daily. He is truly the unfailing proof. Beholding the vision
of Sakti and Siva together dispels darkness.
237
;
FIVE
Vision
of Sakti
Given
unto
me
That
shone
from
was
and
Siva
to vision
the
Twain
in Union
the
Light
in unison;
It was verily the Light Divine of the Ancient One,
sor Aare Gonilsor@sOsr_ts sruQsral
Liori@ucsr Grou wget UTeheLit
In whose matted locks festooned with flowers,
The bees dance drunk with nectar;
They that waited in patience and prayer
They indeed saw Him — their darkness dispelled.
AcrHOsTer
L1G) Wotan sent_wesmestcv
Aonaor
tiiés&haor téAblot miGar.
1522
Sal gid
TIVIRAM (RAPID PACE)
AGIMEGL QucsrIeraner yciucart Gert sHov
cromomMa
Gu aGipip mai) ues Tals Gio
carom
sors mm
AQscverd Qiu (psydvaicnars
soflug cuTGGw.
1523
Fruit
of Grace
In the garden of the Heavenly Father
Is that Damsel of Grace;
She approaches you,
Reveals the mystery of the births beyond
And destroys their very seed;
And then you vision the Primal One;
That, indeed, is the fruit of Her Grace.
Mantras
1523
&
count,
1524
Sakti is the Goddess of the mountain regions and of exotic
blossoms. Vision of the Primal One is the fruit of Her Grace.
That is granted when the Bride of Grace, seated in the garden
of the heavenly Bride-Groom, destroys the very seeds of birth.
Devotion to’her grants the prowess of potential tapas that
leads to liberation.
pion WHIFGW DQUGsSuUL BVGw
LMU
WHFEG pur
Musee
GpuiQuesr Gop
Carwar cusved)
ApuGUTA weno OsiwAhar orrsGs.
1524
They That Adore Sakti Shall Be Granted Things
Spiritual
She is the Damsel of the mountain regions;
Of shapely breasts and delicate beauty;
If you in devotion adore Her,
She cuts the bonds of birth asunder;
Grants the prowess of mighty tapas;
Scorches the soul’s forgetfulness;
And leads you to liberations ‘path.
srngUuct
yaswp
T-33
st OsAonséGs
CGarongt
YMG
sonst
cm@ern@rd
CGeGnb
aAHaor
sous
gas
wrts_@Ss
Osrigsgy
wirGw.
1525
Light of Grace Illumines the Path of Devotee
hem
AS
wBHsg
He is the Lord of all Space in directions
Bear His holy Feet on your head,
And He shall appear to you
With His Consort of Grace
Wreathed in clusters of fragrant blooms
In Her twisted tresses
And for them who are thus made wise
The Blue Flame
of Her floating Grace
Shall,
for ever,
illumine
Mantras
1525
&
eight;
the Path.
1526
Near the Holy Feet of the Lord are all worlds. He shall descend
with His Lady Companion — Sakti of Grace — who will
enlighten the path of @he devotees. Wisdom gives the
unsurpassable boon of Grace; and when Grace visits, the Lord,
whom nothing can equal, draws near. When Grace descends,
jiva is purified. He then mingles in Siva.
BEA) Hrors Oaraps@Qsrcrgs BovGtb
UcMhAgyib ustict gio Liswfasssr
aeAu Agsrerpp wis Deurgocr
1526
20GsigG wrafu wrGw.
HBG
Lord
Draws
Near
When
Grace
Visits
Seek close,
That soft Flame of Wisdom shall grant you
The peerless gift of Grace;
When you adore Him
Do so, showering blooms at His Feet
As I do,
Then shall He draw near you
Whom
nothing
can
ever
near;
He is truly the life pervasive of worlds
all.
238
:
TIRUMANTIRAM
Sado sob
TEEVIRA TARAM
Qagiencs GsOamiIc QerogGge +5H
GGOsuer ass Gombus £EAS
SGOn GHromssro gZorGew. oppTad
Sines
Siig
Foca
ontGw.
1527
When
Grace
Descends
as Guru
When Jiva attains the state of Neutrality
To deeds, good and evil,
Then
does
divine
Grace
form
in Guru
descend,
Removes attributes all,
Implants Jnana that is like a heavenly cool shade,
The Jiva thus rid of egoity,
And other Impurities Three,
Shall with Siva in union merge.
Qrqwb
usgib
Qars
GIG
DewAcD
QrsGs.
GypSew
2 crf
HUG
unQcurcD)
wrod
snes
."uep_or Gege
ustucsg g1Gor.
How
to Win
the Goddess
1528
of Grace
In the Space Vast where neither night nor day is
The Goddess of Long Tresses dances in rapture;
Think of Her, make no sound
(MORE RAPID PACE)
And in silence woo Her;
In endgarment all
She draws you unto Her bosom,
And grants you Her favours;
Verily, Verily, She is the Paraparai,
The Power Supreme.
Mantras 1528 & 1529
Woo the Goddess of Supreme Power and Prowess (Paraparai).
Dancing in rapture in the Vast Space, She will grant Her
favours. Then, He, the sun, the moon,
and the light of Grace
which illumined the corporeal body dispelling darkness —
abide in you forever.
Lene
alors Gib. woHwupr
FIOM
AINMEGH
SMF MT Horvsrosr qyoi
Greb
aaséhwu
grgercrot
omens
aNersA) yooh
He
GHrudpies
2 oy
5(S))
a1Gor.
1529
Inner Light of Grace
is the Sun and the Moon
That’ dispels
He
all
darkness;
is the Light on the path,
The Peerless Flame, the Supreme Lord;
The Master that illumined the Light within me;
He entered in me and lighted up the corporeal body;
And then, aye, with me bided for ever and ever.
18. xpIFwwLs ease
ARUSAMAYA PINAKKAM
(A CRITIQUE OF FORMAL RELIGIONS)
awsgier
Hap
AMpHFwW
are not those described
WHEE
arwsgion Horn sans
snosrS)our
wTws GPurovd alapat wonenw saci
uTasZOY opps usgsHorm sutGp.
1530
The Six Faiths Avail Not
The Six faiths severally congregate,
Yet, not one knows the God within;
Deep into the pit of illusion, their adherents drop,
And fastened hard by familialities of bondage,
They shake and tremble, in vain impotence.
Mantras
in *‘Saddarsana-sangraha’,
it can be
safely affirmed.
1530-1533
The six faiths, being tied fast to the earthly fetters shake
and shiver in vain, unable to cognise God, who is within.
The Lord, the Pinnacle and the Magnificent seated in the
lotus of our hearts, enters this hollow abode of human flesh
and then silently parts. This deep design of His is beyond
the apprehension of the formal faiths. Intense faith and
steadfastness help in the realisation of the omnipresence of
the Lord.
What are the “Six Faiths’’ (want, Samayam means here
‘religion’, ‘sect’ or *faith’) that Mular refers to here? They
2oronsg Grgnat sTbOSHGW Hlestmaict
UMMV FONVAUST WAVGHOM LTHaiasr
Quran GIbou YS) YOUU
SMMS SOMA
55550) woatseGor.
1531
Formal
Faiths Know
not God
Within
He hides in your heart
Yet does He pervade
He is the Munificient
all;
One;
The Lord Supreme;
Of austere penance
He is seated on the lotus of our hearts;
The cunning Master-Thief
In stealth enters this hollow abode of human flesh
And then leaves it;
None
knows
His deep design.
QNMFAHW
2Qooret
yMsSsiooncr
GMmanggb
L2aTMSZL
worst
Qaooa
ymssicroncs criblenp
ynsHOoo siomusss
orquusurs
Gamnsgib
Qaroa
ynsQroro
g1Gar.
1532
TANTRA
Existence
Say, Lord
of God
is within
is an
Act of Faith
you and without
FLW (Lp
Seer oul
BerPuwuenenys
God
is Beyond
1533
All Formal
Faiths
They founded the Six Faiths,
Yet they found Him not;
What the Six Faiths talk of is not He;
Do you yourself in faith seek Him,
And be resolved of doubts all;
And
then sure shall you enter your
Mansion.
BID)
AD)
Can Be Reached
is the only Lord;
and
CNG
[BITLA.W
BM)
They
Paths
Lead
not
1537
to Param
are
true
Faiths
never,
not to Path
of Param.
S55gm sypagsaor Gunga! sus ascr
355 AUOWAGS Csrvayon) HoHRPoxpresr
Goins
Oshurt
GormG“srorG
IS5GaoD 575
b DMbHor1
Contending
Gargm_yc
unGo.
1538
Faiths Do Not Help
The contending Paths are like the braying asses;
The Pure Siva is all-pervasive;
They seek Him not by the right Path,
And so are not free from Impurities;
They shall grow insane
Forever entangled in the whirl of birth and death.
the six faiths are but a dreary
FLOW (LPLd
Contending faiths are like the braying asses. They lead but
to the swirling cycle of birth and death. Pure Siva is beyond
their reach.
1535
DungGAs MTG WHOSZAG sTGw
(pun) WGEMwmer wpmpups uTsF)
QunAn QupauGrs Smog sry
uwe@se conrsGant usO55) wrGw.
They of the Six Faiths sought Lord
Only for heavenly state to gain;
They sought not to be rid of bondage thorns,
And so know not to be rid of this world’s
To Attain
Those
materiality.
who
the Supreme
are assailed
1539
Goal
by doubts
And those who are freed from doubts
1535-1537
The path of Siva alone is our defence from earthly sorrows.
Tt is the sole path that leads to ultimate liberation through
pasa annihilation. Neither the six faiths nor the swollen stream
of other faiths, tall as their claims are, can lead
to the path of Param.
AwusH
uMs®)
False
They take you
The Six Faiths Sought not Freedom from Pasas
of hundreds
Liberation
These Faiths take not to the goal they boast of;
Only by Devotion
Newer ors Dsawd oOGwoe9Gw
(porosicr mipu (pwcrmie grgscerct
Lesesiicr Gpmpujd susmaswy) wrirsGer.
Mantras
to Final
Forsooth,
.
The Faiths here below are a hundred in number,
In that swollen stream are the Six Faiths too;
Father’s
waste. Being materialistic, the six faiths do not lead to the
final state. Devotion to Siva alone grants liberation.
HTM
Leads
Fiwwib 2oreuT HIsugymMaMTed
FOwwWs suTgit UGsexr
The
Proclaim you this:
There is nothing except Siva
No tapas except it be for Him,
The Six Faiths are nothing but a dreary waste;
Do seek Nandi of mighty penance;
You shall indeed be redeemed truly.
Siva
1536
i
Opp hovovr
AM) sowmscr Oarosr
p.
OpPuerG
Werorr
UTGBH
Fo)
Flaine Homa wennGu Floors
SAUWVAY HDaraoae soovriuG cnts&)u(G)
AUWVAY Hodaow sM/FwW wm
Sabude HHHsrer saipg uu $Go.
1534
God
waGw.
The Path of Siva alone is the sole Path;
The Other paths but lead to earthly sorrows;
And sure birth in bondage returns to you,
Do you walk in the Holy Path
And when the One appears,
The triad Impurities that your destruction encompass
Will, of themselves, meet their own destruction.
HOST
Lg GUT
corGw.
Garren plod
BAUacns
of Siva
Path
AO! Fowl) QunGKepb sacra
Gsniier Gas Dsoiiber Oszahssdor
LTMSY
PPUGb
AMUSED
you
GpOgrerpl
ger@ern®
ssh
Then sure my Lord is within you and without you;
To them they say,
He is neither within you or without you
Sure is He nowhere for them.
AM)
239
FIVE
GuseS wHpycior srvovttd
ura: DpAQurc gea®
\
When together commingle,
Drive the wild beasts of Karma twain to caves,
And persevere in the pursuit
Then shall the Supreme Goal be reached
They that are rid of the terrors of the wild
Shall see the Path that to Para leads.
Mantras
1539
&
1540
240
TIRUMANTIRAM
To attain the final goal — freedom from harassing doubts,
and perseverence in Siva-pursuit are essential. God is with
the steadfast and clear-visioned souls. To the doubting and
inconstant,
He
is beyond
reach.
mysterious
plan,
for which
the fleshy body
They
realise
not
His
He is Hara,
As
loTwer wwsHw Lome. gMmuwour
asTub Manseu 6G5509 woreGor.
is Distant
1540
and Near
Truth
Father,
He
Primal
entered
Lord
the
heart;
alien
uAe) outeroucr Lester Lies Gouret
Qulep cancrour Cupid Deups
gilen bhener giiiinesh aicssr
est ct
ANgauct muss BDORH s1Gor.
He is rid of ailments,
He is of immortal name Nandi;
Transparent to those that have unwavering vision;
Elusive to those who are tossed in doubt;
Precious
The
Heavenly
Lord,
paths
1544
is Hara’s Path
He
knows
our
goal
He is tender-hearted;
He is the Effulgent Sun that guides the destiny
Of Heavenly Beings of wisdom great;
Do think of Him in thought unsullied;
He is of crystal pure hue;
Precious the path of Virtue
He for us has laid:
Such know not the mysterious purpose
For which the fleshy body is fashioned.
PsGGurt oFF5S) sues ,
appz
uypwg! uTibens aiTLpsSov 2/50
aipup auToncnpen Genova) (postosflest
1541
ppap cumi@pH sr pHov onGg.
The End of Seeking
Mantras
To be born and to live again and again here below,
is the curse
Divine
implacable
1543
and Yet Far Away
But if hearts of devotees sought
They know Him not;
Then is He far, far away.
He is far away,
He is near at hand
Verily
God is Within You;
is fashioned.
Gewar gostucr DosiQocr Gur558
swe ginmssym Garsésarvd onia_e
God
wO5D CGsyw uUssiacr HSsw
uI@“ecr) wralym usdeimsgs g17Gw.
1544-1546
God, the tender-hearted, is aware of our ultimate goal. He
is the Effulgent Sun who designs our destiny. Precious and
crystal pure becomes Hara’s path in intense meditation.
of all;
It is the seed of Karma twain;
If you but listen to Him that ‘knows
The origin of swirl that is birth and death,
No more shall you seek
The ways of the perishing men.
the fleshy imperfections. True faith leads to the destined goal;
adverse ones grant not His Grace.
The cycle of births is the bane of the soul and the seed
of the coupled karma. So, listen to Him, who knows the origin
of this cycle.
STM
169!
wisct
BIG
stem
waAGgaicr
Fidelity to God, who is far above all the religions, transcends
WomereTomuT
BIH MPULUDHSD
and Nandi
All the holy ones
Supreme Lord,
hail
are
Him
He that is Nada and bears the name
You too shall make no distinction,
But in prayer
Supreme;
lift your
hands
to
Him
God;
the
Nandi;
as
Being
And the Primal Oné shall as such reveal Himself.
Mantras
1542
&
1543
Little is the distinction between the Supreme Lord and holy
Nandi. Hara, the Holy Father, is immanent in the hearts of
men. Alienation from Him makes Him incognisable by jiva.
QgqyOap ucusnsr wiBe SyTenex
ogOeS wif ujembdyGsp srevews
FLbS
SL_5S
Ag*\Q)s) HorGmand
wuss wg/Qeumyp
SLayooo sr@ulor
YGus curGw.
1545
All Religions
This the right path, that the right path
Be not tossed in such frail human doubts;
Seek the Being that is beyond wilderness of doubts
His is the Form that is flawless.
One
as Great
FOWL
ost
God is Beyond
Buse Osd waGs Vonsirercigy maQsrpeor
BDuytd #5O5D woOPor p1Gew.
1542
Lord
Bor
brw
ADMD
Gry Hwot pmRMuges
OsEOGD somint AauQerents Oupmridon
(paren) gry. (psvaicr sRafoumit
Oscar® Dedvont DonssAcrm anGp. *
1546
True and False Faiths
That Path they took
The immortal Devas and the saintly tapas
vins;
And so reached the Goal True
And merged in one with Siva;
But they that followed froward faiths
Received not His grace;
They lost their way,
And forever wander.
TANTRA FIVE
omit
nMaugib
oorherm
Gerf
Worldly
Quginr miu OYosra@arcitpitd Q)evoncv
Aniwor Mgeurer cumBu onmuGs
Qowr
oper
genpscr
Definition
gsrGw.
of Truth
See but the mirage;
They that avoid the
Path
End;
They are but folks poor in spirit
That know not merging in Light Divine.
&
1549
Apprehension of the light within is the true path of becommg.
That is the goal which is free from contradictions. Worldly
paths are nothing but a mirage. So give up the sorrowful path
of whirling karma and crass evil; surely you will worship at
the Lord’s Feet. The true path results in the consummation
of holiness. Journey forward, straight inside, and the presence
of the Lord will be with you for ever.
Uppes
SPSS
FP5_s
ups
is not True
sorrowful
Path
of
swirling
upOscm wrgscLb ou®lerm Gurrgy
uPOsredaqib wdaercrs uppMIs srHGE
apOsdvayid scdvalencr wiriBmiwb aN
OAPGedvroed 2ibut gsenveucriper sarGw.
1549
Karma
Cross evil safe;
And shall sure worship
You know contradiction none;
That is Path Supreme, Your Goal’s
1547
Path
There is a True Path for the Journey;
They that follow the swampy paths worldly
1547
He is Light within you;
To know how to reach Him
Is True Path of Becoming;
If you know thus,
Mantras
241
Gbul SenrargicstG enouwey
EoMLont shuner Gaur
GHGW Twos SSG
1548
untéeG ugeugy wrGw.
True
Path Leads
path
at Lord’s
Feet.
Straight to Lord’s
Presence
Walking in the True Path
Your holiness consummates;
The host of thine Karmaic deeds scatters
And they flee away;
Leave you the tortuous path
Of the Karmaic ridden men of world
Onward you journey, straight inside;
Thou
shall,
for certain,
stand
In the Presence of the Lord of Heavenly Beings.
19. Agwengb
NIRACHARAM
(DISSENSION
Qowuns onmihorm Cooursct 40)
sanumacr OQupnert sréHo7b 9B
uonwi
Csr@ueru or grep
REFUTED)
GmAw
cussed
THA
2efe
Worship
1550
HencrayGeus
Qossup
wirgsourr
anGz.
1551
Siva and Siva Become
avHg por pTGor.
SOLWUo STG
Who Attained Divine Tranquillity
“They who bow their head at the Feet of Lord
Of spreading matted locks and Konrai bloom
The Heavenly Beings, immortal as the mountain
Himalayas,
Received the Darshanas that are Six;
“We learned them all and attained the Other
World”’
—Thus quote they;
But, in sooth,
The Primal Lord is in intimacy within
Of those that have Divine Tranquillity attained.
bedecked,
They shall, like unto Him,
But they that yearn not
eagerness
Mantras 1550 & 1551
The immortal heavenly beings having received the six
darshanas believe that they have attained liberation; but true
liberation is within and belongs to those who have attained
divine tranquillity. Humble yourself at the Feet of the Lord.
and’you become one with Siva. Unquenchable desires lead
but
to eternal
sorrow.
uTmEiot Darereamel UL teFooL wires,
s1Ag® west sooule CprOorciu4r
Shall
be in sorrow
become;
for Him
in constant
immersed,
Sighing eternal here below.
Qosseyp wTGb QwucdyOs Crmg@w
AGES
CoHGasrcittm sosrestency srasrosfch
VUG5ST HeosGewig,
ounenout Gargpyid
QupSscoMLD BUG Myce
g1Gor.
1552
Worship
Brings Immortal
Life
Despair not!
You that thus sit and bewail
And you that have lost your better nature!
Seek
Lord
in penance
true,
242
TIRUMANTIRAM -
The Heavens’ Lord shall wipe your tears away,
;
And grant you Greatness;
And you shall then know births no more.
Think not of His Holy Feet,
In devotion replete.
Mantras
Mantras
1552
&
1553
Neither despair nor wail. That will affect your better nature.
Instead, perform tapas and atonement. The Lord will wipe
your tears and grant you greatness. Life goes in vain for those
who seek Him not. Befriend God by seeking Him. He will
shower His manifold Grace and countless blessings.
sD
anmort gienssour Blencrticvr
uTgp arent uGuwet mrgyestunt
sro) emont soups) Omtiuitacit
Bop) antOs®@ wre onGw.
1553
Lord
is Like Gentle
Rain
drops gentle rain of Heavenly
Grace.
ADyiam Ky HoopssGart Cases!
upat_er unmb uppwbue Aggy
Gpwg sO
Gan@adenor wrenit
Osiu
Dons hot
Gray
Lord Guides
&
1555
Inspite of having realised that God guides the ‘boat of life,’
wretched men of ignoble deeds do not think of Him in intense
devotion. They are witless fools who laugh at the fact that
Siva, the Eternal Being, is immanent within. If they but pray
to Him, they will meet the Supreme One.
WWGISDILD Qihauct LoGjay LoGesmLowest
corer waist Baiponcu Garonipscir
gcc werGi Osrupiilet genesruNad)
Soromeruid YyuGsE soni
wnGw.
Lord
Who seeks Finite Truth ~
They His friend are;
Who does not seek Him
They but know the Worldly Men’s Misery-Way,
Enveloped in darkness of bondage
In vain shall they be born again and again;
Who seeks Path True
To them, the Lord is like richly laden clouds
That
1554
s1Gon.
is Within
1555
You
The Only Being, the Eternal Being
Within you He dwells;
When you say so,
These ignorant men laugh low;
Poor folk! if they but seek Him in prayer within’
Then shall they meet Him — the Peerless One.
guaT7s
DIBSETT
gistGernof
2 o1Gor
2 swuph
WH ABsvUeuw MsFat_oit
FTHSRO (psronnit Mmeureoww smteaymnt
fare sowsgicr Her@omps snieGor.
They
1556
Who
Pursued
False
Faiths
not
to Inner
Light
of Aum
within;
lost in faith
false.
wake
And joy not in ego-effaced bliss ensuing
They wot not of approaching: death,
They seek not the end of recurring birth,
Lo! they pursued the unending path of contending
1554
the Boat of Life
faiths,
And
The Boat of Life |
Wisdom guided
Discharges quick its cargo
At the City Ancient;
Having seen that unerring prospect
These wretched men of ignoble deeds
By Divine
stood
forlorn,
for ever
They who pursue false faiths do not wake to the inner light
of Aum, that is within themselves. These faiths do not reveal
the bliss that ensues when the’ ego is totally annihilated.
Indifferent both to the cycle of approaching death and
recurring birth, alas, they stand in forlom hope.
20.
2 eiwib
INNER FAITHS
Qouwwsut sibewuyid crideswyd (petted
Aowouw wessauer YD yotesss
Faunuas ommgpscr prensa BIL
eawusy
GPpOHapm
Lord Pervades
Hi
gaGer.
1557
All Six Inner Faiths
He is the Ancient One,
He created the beings, of earth and heaven,
In days of yore, in Order Divine;
The Six Faiths seek the Feet
But of the One Primal Peerless
God;
And in them all He pervades
In measure appropriate.
Mantras
1557
&
1558
The ancient Lord, the Creator of all worlds, pervades all the
six inner faiths. The Lord is the ‘great city’ to which the
six roads (six inner faiths) lead. They who stand in contention
are similar to the dog that barks at its own echo from the
hillside.
aang
corny
Cut
Cura
upwr
QOGYs
056
snub
TANTRA FIVE
Bas
Hg)
San!
GMISAOSUp
cromgeng
wrens
srowOwurs
soieGor.
1558
All Faiths Lead but to Lord
One,
the Great
force
false’’
Are like the ddg that in ire barks
To its own echo at hill side.
condemns
philosophical - disputations.
OFol! QuRnDs
2uw QyuITrésham
SoMGr WHTSSIENST
gorart BEAeow
QuCgenowrs
serucmer
B)eruG Osu
OUUS
FOV
cubs
gwebh)Geo4.
Stand
1559
&
is the Lord
1559
Apart and Seek the Lord
1560
of all universes,
and the source
of all joy.
He laid the divine path that takes jiva to his eternal home.
He is within: you. Seek and realise Him.
Aacrucr
LiQicIucT
oussGanr Osuicu OpaHuDD
Muss Lipouyp pry
Qaictaict crottu SPucusd sorirse
SUMU
OHM STUSL orrG.
‘*You Are He’’ —
wre sPsCseoILb BTBNIE
CGsus HAbs216 Bren
2705
SION
woos ses
Come
Herm soféarnt srGor.
have
I realized
Ever
1560
Is the Teaching of the ‘True
Path
Siva laid the divine path ancient
That leads to the Home Eternal
Seek Him that way;
It is He who is sought by other path also.
You shall duly find Him within yourself..
1562
Guides
the Path
In the past I sought Him
He is the Peerless Lord of the munificent path of Saivam;
the Nandi of Divine Lustre that grants an eternal life of Grace.
He
all.
HI
Fas)
Now
He is the incomparable Lord
Of the magnificent path of Saivam;
He is Nandi of Divine Lustre,
That breathes the eternal life of “Grace;
Beloved is He of the truly great;
The Lord of all universe, the source of all joy;
Come, stand apart, seek, realize,
And be redeemed.
Mantras
in them
Lord
Qui
Come,
The true path of Becoming for all life to pursue
Is but the path of divine Kundalini Sakti,
The blossom-vine that through Six centres courses.
The six faiths that proclaim the means to ‘becoming’ can do
no good standing by themselves. Kundalini the blossom-vine
that courses through the six chakras within, is the pervasive
City,
Six, the roads that lead to it;
Thus are Faiths Six;
They that contend, ‘‘This true; That
Mular
243
of Hara;
in narrow
paths
And strayed;
Lo! all the while
He stood before me
Like a beacon light in firmament
Guiding my voyage
Across the sea of my Soul’s longing.
Mantras
1562 &
1563
Narrow and crooked is not the path to the Lord. All the while,
He stands before you like a beacon light guiding the voyage
across the-sea of soul's longing. Seek the. proven path of Siva
that leads to Hara. It is the divine path that renowned
have treaded through time.
Gsrgs Ie
Bobs
Hous
Gyurbsart oer
Quurgs OuGeyp
Bipsut
Gurgs)
AemL SHU yss
yooss
Siva
The
Path
YyourO5H)
Path
BGMO GSM
wrGw.
1563
is Proven
Path
of Siva is the proven
path
It led them to Hara;
It is the royal path that renowned Souls had walked;
The Path Divine
That took the devout to Cosmic Space;
That path, do seek,
Enter and persevere.
A
worsens
uloomt.m
al Khles
om; Fartsens Qgiiler CorrGu
ang wIGer) wnorefGu worms
HG
# Oona Gsrormay wmrGw.
1564
Vision of Light Effulgent in Saiva
AW MOSGD
BHFwW wTHsGui
Guriry sreflvene yomou WUNgal
STM
opPwrsgbd 9ouGou muIrs Gb
Gurionmss aurgro .yH@sry. wrGar.
1561
The True Path is Through
Kundalini
The Six Faiths that profess the means to Becoming
Are by themselves but blind alleys all;
No good comes by following them alone;
souls
Path
Still your wandering thoughts;
Chant sacred syllable ‘‘ST’’
And so persevere in Path of Hara
You shall envision Primal Light Effulgent.
Mantras 1564-1566
Perseverence
in the path of Hara enables
the jiva to reach
the effulgent Primal Light vision through the Saiva path. There
is the Primal Lord, the tender shoot of Jnana Light with the
244
TIRUMANTIRAM
Attune
Lady of Lightning Form, the blazing fire of Vedic brahmins
and
of the radiant
souls who
think
of Him
in devotfon.
Mange? wroecr Guur Gauss
SADSD wrmacsa BOY Dorergcrenes
RassGD wrorecr Eros OarepsH
SUSE
stor sj7QerH) wrGw.
1565
Vision
Through
Saiva
Path
He that belongs to the Lady of Lightning Form
He that belongs to the Vedic Fire of Brahmins
He that belongs to them that think of Him
He. the Primal Lord
He, the tender shoot of Jnana,
When you glimpse His loving signs,
Then have you walked in Path of Siva.
ABwpgios grtachct gpomors FgTUus
UTA
ITH
Horm MT)
uTWpziort cunt ser Crag maQsmcp
Satégiost OewcuGart Qeruap wrGw.
Adoration
of Siva
sows
soar
cum
VWGSS GGOEP
is Bliss
of Saiva
Has
Way
Master’s
way
of
Go
Go
StGw
prGw
YMorerpsbd 2505n@ wrguiir
Ootais sC5r(pS Lwngyer
OorajsGs sorHlg wremvgsgGid
OoraysG soIMWe wuTGw.
1569
below
bliss.
seh
is Inclusive
And
with
He
has
His downward
faces
looking
visage
for Jiva,
six in all;
Siva has six faces
(even as there are six faiths). One
(Athomukha)
downward
looks
for jiva’s
Face
liberation.
Yoarssocsr
woTUHHGwW
Herm usrssS)
sbsup
wiGw.
and
1570
End
And with Parasakti pervades all
In Union that no separateness knows
Verily, God is the Beginning and End
Mantras
1570
&
of All.
1571
ABUSSD
suttacst
AUZSD
wrussesid
AW55D5
AUWSSDS
The
BuPGw
Gigers s1oxhsr pGQumacr CutsED
aiger UTPOWS o1hgGE Ips POS
opgiest uti darren wyitys ovrGw.
of Jiva
With Parasakti, the Primal Lord pervades all Seven Worlds.
He is the Beginning and End of all. The immortal beings,
devas «and Vidyadharas sought Him, but in vain. Pursuit
through the proven path of Siva grants realisation of bliss
here and hereafter.
Holy Nandi, the Master of Saiva Faith, laid the divine path
of Saivam as the sure way to the soul's liberation. Discriminate
knowledge draws the jiva in Hara’s path. They who walk in
that path will surely reach His Feet of Grace and savour Siva
ss goub
Faith
The Primal Lord spanned the worlds seven
He stands as the sea and the myriad life here below,
Master
@Qssand
true
sees
Lord is Beginning
the acclaimed
Redemption;
That, divine Path of Saiva
He did chalk out for those here
To walk in Sanmarga’s trail
And be for ever free.
the
thus
Siva smiles in pity at the mad men who contend about faiths.
To attune to infinity is to reach the ‘City of God’.
GuBu Deremuouwer
ADEE
Owaypo
Laid by Holy Nandi
the
that
Nandi
Mad men in two contend
He smiles in pity;
What though the form of Faith?
What though the place of Birth?
They with mind to infinity attuned
Sure enter the City of God.
HorgionD
—
Lord
AAU oreo
Ceapi
955 SLQID DUITEEH
The Holy Nandi,
Faith
a
right Faith,
The Lord by Himself All
Sports the garland of heads
That verily is the Human Aspect
Of the godly One.
Osis AuGsD sorontsae, GaerHgiw
1567
MUWSS MTMTEGZUGSZIMUSZ gTGor.
showed
my
Siva has faces five
1566
waorpsD
Saiva Path was
the
When
Siva
They that discriminated not
Knew not Hara’s Path;
Their souls in myriad machinations caught,
The Truth saw not;
They that followed Hara’s Path
Of a certain reached His Feet of Grace,
And joyed the Bliss, all senses uplifted.
aru
.This
to Infinity
1568
2auwo7teDS
Horm
Dwrsor
xs7@enph)
Caorcucr Cray MEDSMTIP
CGooftbow s.iboewsexs GtGor.
Path of Siva Leads
1571
to Bliss
The immortal Beings, Devas and Vidyadharas,
Sought after Him, but knew Him not;
But pursuing the proven path of Siva
TANTRA
I reached His Feet of Grace to adore
And so realized the bliss of Here and Hereafter.
3) wsGleurreer CHTFU
<3 Dw Qourreasr HTS
sPuQancsr o1ts
CYL wie
Lwenesr
BANUHH wr)
aouoMss Cares
SOwOenrca orrsGert sel
Macrocosm in Microcasm
UBb5CS.
1572
— A Mystery
Baffling
of Life’s Goal
indeed ‘is the mystery
FIVE
245
Baffling it is, why into the six systems was it made;
A baffling mystery far,
How into the shedding sheaths of this body
microcosm
:
Got imprinted a veritable macrocosm.
Life’s goal is the realisation of the macrocosm
in the
microcosm — the Over-Soul in the self-soul—the mysterium
tremendum.
2bS5Tb F597 wpya QuppgiTantra Five Concluded
AOTH
:
FHS) Tw
TANTRA
1. HaGG
DARSHAN
usg8U uehisg
uta
DY BOHSs
#55 QJooguTe giMems GanBSRIE
FS5D HFSHG
FSFSHHW STO
Assb QonGw
AagGG
anGw.
The
Holy
Guru
is God
after interrogation
holy,
Himself
testing me
entire,
Revealed
to
me
the
Real,
the
Unreal
Real-Unreal;
Of a certain is Siva-Guru Lord Himself.
and
Mantras 1573 & 1574
The holy Guru is Siva Himself. He granted me his grace.
He taught me meckness. Testing me He revealed the
real, the unreal and the real/unreal. Immense is the power
of the presence of the divine Guru that liberated me
from the bonds of the carnal body.
urggmsh
ety Guw 6h yu uMghc@
G5fS5 stub DYANSs
GaTGRGr
KIDD
STFDD
YSHOD
~HLLOT BI_LSS
FHGG AbugwunrGw.
1574
Power
Gathering
of The Guru
the strands
Presence
of my fetters
He knotted them together;
And then wrenched them off;
Freeing me thus from my fond body,
Straight to Mukti he led me—
Behold, of such holy potent
Is the Presence of the Guru Divine!
SZ8ser a OL1DsS DowfAa wrsePw
*Syb
stevF SDS goons
Curad ae
ehBupbwhD7 ¢13% GCursaptd
ugBupd pss sgh
udgyGw.
1575
Attainments
Through
sheorwd
OF SIVA GURU
Of Mantra, of Bhakti, and
All these shall thou attain
of Jnana,
If the Guru
but his grace
confers.
Mantras
&
1573
He taught me the meekness of Spirit,
Infused in me the light of devotion,
Granted me the Grace of His Feet;
And
SIX
Guru's Grace
The miraculous powers of Siddhis, eight,
The immaculate purity of Saktis eight,
The baptismal act supreme that turns Jiva into Siva,
The mystic powers of occult Yoga,
1575
1576
The Guru grants the miraculous powers of eight siddhis, the
immaculate purity of the eight saktis, and the mystic powers
of the hidden yoga through conferment of his grace. The Siva
Guru — the pure being — is above all the worlds, bestowing
.grace and liberating souls from
their bondage.
Truly,
inexplicable is his. glory.
Teer
2VADGb
YAUuTGers
Buren
BooNT ooonsgs Wasaga BUSTED
TOMON
GL ‘2 WwsSOsrosr 1 HICH AMS SOMD
Oservortss 5DGGsF #55 HouGw.
1576
Guru-Siva
Parallelism
He is beyond worlds all
Yet, here below, He bestows His grace abundant
On the good and the devout,
And
in love works
for salvation
Thus is the Holy Guru
Whose praise is beyond
Like
Siva,
the Being
CsuMG
F535 GG
WencuULd
PMparMt
epards
ueuTe
WTEMUWYL
speech
Pure.
2uTwg gor
worsaos
wrpiGw
FUGA
GGuIer
Compassionate
of all;
HentwrGu
apsPoured
MAonyHGn.
1577
Acts of Holy Guru
The Holy Guru is truly a Deva,
By his divine art he makes me perceive
All things in categories three;
By his sacred precepts sunders the ponte
Pasu-Pasa
And makes me drink of the milk of Mukti
All in benign compassion the Gurupara does.
of
The holy Guru, a true deva full of compassion, snaps the fetters
of Pasu-pasa, and makes me savour the nectar ofliberation.
ASS AAG
andasg
S$SOoI HVEGHNT snest
giliowseuw
HDeprr
TANTRA
CQuindssG somorrer
ASSU
QoaGercr
Guo@gerut
yssrosfwit
my.vesxeurGo.
Discerning
1578
&
omnipotence
realise
Holy Guru
of Truth,
possess
the bountiful
powers
Grace
GQuruicnn
OPPS SQL
germs
Flouorw
2 cotoniociuimTt
All Good Attainable With Guru’s Grace
false
Augie
Quersyy
| HAULTeH SFSU
uawnrer
Herts
wutgorh «5%
Gsgaicod antsEe
HoTUpSH
Hors gaps
usGers
wnGw.
1580
Siva Guru Like Siva Grants Supreme Liberation
Siva Jnani is none but Siva Himself;
And they who seek his feet as Siva’s
Shall in sooth the wondrous Tatt?a mukti gain;
They shall no more be in the cycle of births;
Sure their reward, the Liberation Supreme.
Mantras
1580
&
Let all your
And
ADDS DGSHOW
of Siva
thoughts
the Lord
and
1582
Be Siva
be thoughts
of Siva,
Grace
reveal
by His
shall
all;
If your thoughts be Siva-saturated
In you shall He then,close abide.
The Guru, the true
speech and thought.
Siva abides
lord and guide, ‘stands peerless above
When saturated with thoughts of Siva,
in you.
sre0b®) Frou
¢69S55 Prmuss
GerengA Quis GMUuA ounMerencs
cure bA) Quctp) wHipl QGuUnGS
srg
in the true,
To derive the omnipotent might of Truth,
To possess the bounty of splendorous Siva’s Grace,
To realize the fantasy of the famed Siddhis eight;
Who learns all these
But with Guru’s blessing?
FaGen
AaGer
all.
svousor
aeweninujLd ot OL L OF ASH wwsscupid
ASISTY HRT
woh curGo.
1579
the
thought,
of Siva
of the eight siddhis.
LesreninuIH
be,
ASSAM COMTMSHU STG YBgunGa
AS50 wneouys HomFleu wrersard
ASSO
Hues
Couwip gs1Gon.
Think
the miraculous
dissolve
Siva
Agsh uTouye
1579
Dowenwwyid
To
will to you
And your Guide too;
Guru in truth is Lord,
That surpasses speech and
Through purification, the Guru grants Godhood. The witless
Tealise this not, while the holy ones receive this knowledge
with deep gratitude. Only through the Guru’s blessing can one
experience
the false- dissolving in the true, learn the
and
247
Guru
1578
The Guru comes, purifies and grants Godhood,
They see this not,
The witless ones of vision faulty;
But the holy ones take to him
In endearment as unto kith and kin,
And worship him as Lord Himself.
Mantras
SIX
GGCau
6GCu
Aagwris Cargyuond HHGw
yongycmt uppGsnt GCanGou.
Nandi
is Peerless
He sought
gooGw.
me
He the Blessed, the King
Nandi, mine Father,
1583
Luminosity
in the Truth’s
Way
of Kings,
:
But they know not his intent;
To them that rejoice in Him
As the Nandi-of heavenly might,
Verily is He the peerless luminosity
Of crimson twilight fire.
Nandi is the king of kings. To his devotees truly he is the
god of heavenly might and unrivalled luminosity.
Doanrw AFSHuyw wsHNuyid Firenww
WENT FSGOhW wwseagyrb cumwiontoci
Gurngenw Cugsrés Gursipib srscr
2Gunl A»Ger MyGCens gavomrGs.
Things That Flow
Seek the feet of the Guru as of Siva’s, and gain ‘tattva mukti’;
for the Guru is none other than Siva Himself. He sunders
the cycle of births and grants the liberation of the soul.
HaGnars afore 55D
AaQuner ugEGHs. Conon
sofléer
Of Himself
1581
GGSau
GGSa
unas
From
Guru’s
1584
Grace
The
The
Siddhis that are a veritable treasure-trove,
Mukti that is salvation finite,
The
heavenly
Grace
that
fears
And the Jnana
that
is essence
vanquishes
doubts
and
of Vedas
All these,
1581
Guru God Identity
Guru is none but Siva — thus spoke Nandi;
Guru is Siva Himself — this they realize not;
When
the Guru
Never,
never
himself imparts not,
shalt
thou
learn.
Only by the Guru’s’ divine grace can the siddhis, that are
genuine treasures, descend; the mukti, that is the ultimate
liberation be attained; and the heavenly jnana that ends doubts
and fears be known.
248
TIRUMANTIRAM
usSybd
FSHSG
Gtr
MS5T6
msHw wpiwbug
AHGagsaGw Gseisoancsr
YsSucr
Gre
(ams soured <SLD(Lpenanr
#58
washed
gsnOcrofl
Jnana
Bhakti
Are
When you realize the Jnana of Siva
You shall achieve-the Siddhis luminous
When you ‘realize the Jnana of Siva,
You shall attain the Mukti resplendent;
1585
Easy With Sakti’s Grace
and Resolutenéss
the
gnGw.
Siva Jnana Leads to Sivananda
seeds
of State
Spiritual
When your Jnana of Siva reaches to Siva Supreme,
(Vairagya)
Transcendental;
Siva and I are one — attitude of oneness with Siva.
In turn, these lead to Sivoham,
And in Sivoham shoots the Jnana
And
that shoot
If Sakti
yours
bestows.
Sates
mussGart Qorucd Ym Gener
(pass
MUSS (pSVaionon, ceridhlenp
saQenign anasgis o1Gor Oachiu®
naWaws muss worng g1Gen.
1586
God
This life of pleasure
Reveals
here
That
may
you
the
Greater
Pleasure
Csofleu
For
ever
Mantras
His Grace Divine;
all remembrance
have
1588
&
I bidden
attain,
URQUITS
QGsAam
saomwemu
1587
Concentration of God leads to the revelation of God Himself.
Achieve the luminous siddhis; realise the jnana of Siva; and
attain mukti. Siva jnana leads to Sivananda.
Ignorance
to birth
recurring.
:
Dadar
ggb
Smvdacrt
2 cmgnt
UNEAaIM OQsisuU Nersanis Dscvern
SQGS0EreIL FEneIs somOOsrest Gr Gor.
1589
How Tirumular Met the Lord
He is the Lord of all living creation
Yet naught they know of His State Existent;
gros DshuGancsr ASH
groans OsohiuG“cuncsr ipsH
Greases AouussCSR Cuse
Gree Hangs HveGw.
I cut the tangle that separated Him from me,
And lo! I met the Lord, the seed of all causal
phenomena.
1587
2. Doaye
GRACE
HeanId oTupss uyGu
Cup
OF GURU’S
FEET
And lo! in you wells up_
The rapturous Grace of His Holy Feet.
1590
Guru Blesses With His Hand on My Head
Rise
adieu
of
1589
SNSACID
QrspO5yd
Birth Cycle
Deep devotion and intense meditation made Tirumular realise
and receive the Lord’s Divine Grace. He. met Siva, the seed
of all causal phenomena, and so ended the cycle of recurring
1629 infra.
umsrpOSZup Feng une gg
gae
Pass GGupg Derehans mass
2AGF GOuUSH 2 orergZs giussGs.
Ended
I cognized and realized;
Adoring with devotion replete
This is repeated as Mantra
Panta
Aawiet
Paunes
Panna
OupGper
All this space infinite
births.
1586 &
(PODIG
Douger
Tirumular
Where your mind reaches to Him in resolve
Then of Himself, He reveals to you.
Mantras
sc
GscrwG wrest
cunpsons
Csoflti DmaXew mrGor.
1588
How
I received
below
for you of yore ordained
crit
Now am I past
exceeding,
Himself
The Lord
ADs
Lossip
ABS
Bhakti and resoluteness, the seeds of the supreme state, lead
to Sivoham meditation in which jnana leads to mukti, when
Sakti confers Her Grace.
When
shall it yield the Bliss of Sivananda.
AeA ggzemis C5rBS
for Mukti,
easy shall be
but Her. Grace
Then
in loving praise of Lord
And having risen, in piety melt for Him;
Then the divine Guru comes
~-He who had scorned Pasa’s fetters—
And lays his hand on your head,
args GunGs gsmagis erbilenp
wT $s Grr adeounys F5HUO
DearAGu wranQsor afi Ge
S55
UTES (PYMUsSHU UTTUBS 55SGCS-
Grace
of Feet is Kingdom
1591
Won
Ever as mine Master granted me the Grace of His
Feet
He had made me the head of all;
And
investing
me
with
the regalia-might
TANTRA
SIX
249
of
Bereft of speech, I melted in bliss
Thus did He work my redemption eternal.
Jnana-sword,
He: placed on my head the Crown of Grace
Abounding,
And thus proclaimed:
““May you forever hold sway over this Land of
Deliverance”
—All these He did, descending on earth, here below.
Sroreu cmmhs Oerejus supHe@
Bor GerHumacr BIoTGwW .Wappler
JTocw wsHeng Wistert soronsS
STH
NS YS S155 giosronwnGu.
Guru-is
He
assumed
God
human
in Human
* Gross,
causal
Qorugsgu
TEED
sréapp
sTSONeTs AauwrsA
Gar® srarypagia
YSLpuonas
How
He
55HGCo
Gurnere
Gussin
1592
form,
and
Nandi, my divine preceptor, transcending all three states —
form, formless and form/formless—assumed the mudra of
jnana. Drawing myself towards his benign feet, I worked my
way to liberation.
$
onés
Form
subtle
5 5S
wire
maaGarc®
werrgoGww.
srershg!
Jiva Into Siva
Guru Transformed
cleansed
me
of my
Transformed
me
into
1595
blemishes,
Sivam
Supreme,
Discarding divine forms four,
And Himself as exalted Guru came,
Signifying the Mudra of Jnana;
He, Nandi, my good Saviour
Blessed me;
It was He who of yore
Planted His Feet of Grace oh me.
And immersed me into His bliss infinite;
Bliss that is beyond, beyond words!
The fire of His Grace scorches not
Yet drank dry the three seas of my impurities;
And annihilating my primal ego to its traces
Siva,
Cleansed from blemishes, I was immersed in infinite bliss that
is beyond words, and was transformed into Supreme Sivam.
Sakti,
Mantras
nada,
1592
&
He granted me His Feet of Grace;
And
bindu
1593
The Guru is God in human form, signifying the mudra of
jnana. By making me unite in Sivam, he granted me the
boundless form that. transcends the four states — Nada,
Nadanta,
Kala
and
Kalanta.
2e7wh
nertun
Seaounm
SOIWHD
Asrepus
srGure Hawise St5ge
FSSTH HIGH SHS
Agssorcr GerarINps GsrGw.
Guru
pultug
United
Me
wns
in Sivam
There was neither speech, nor feeling
Neither self, nor Over-self;
Like unto a sea where no wave lashes,
He made me unite in Sivam;
And he granted me the Boundless Form
That transcends the states four, Nada and rest,
And lo! it was beyond words all.
Gost ouItups -Osregupa Mad Oancs
Lfiw Ourgedeps Doguras Osros
QuAw
Gorey
DGAL
55H
sacrum
Gurupara
Guéen
Giws@arcir
Worked
coor.
for My Redemption
My divine preceptor Nandi
Seized life’s forms all three;°
He assumed the Mudra of Jnana
And drew me to his Feet so benign;
QsusHb
1594
he abide,
pci sgb
forever,
aorpsr
in me.
Ags gid
uAGSss urs uoTuTeH BH
SAMUSS sup Guwar
yweusrmd
MAauss cuTmibd aerbuG“enas oomGs.
Guru’s
1593
does
there
Acts
of Grace
Beyond
1596
Description
Into my bosom, on my eyes, over my head
He gently planted His loving Feet
Nandi, my Lord Supreme;
He laid me the Path,
He showed me the Truth,
He settled the course of my Destiny
Truly, truly, all that I cannot describe.
Mantras
1596
&
1597
Nandi, my monarch, gently planted his loving hallowed feet
on my head, and showed the True Path, thus settling the
course of my destiny. Truly inexplicable are his gracious acts.
Doauy musQscr HAossqGor Caray
Qugay m1s55s5 GUTBEH gsorencTs
Guy
Anse.
CarononQua Carenud
sGoyp orppsé sanQQare Gir Gar.
Master
Nandi
Ended
My
Birth-Cycle
He placed his hallowed Feet on my head
He fixed his benign gaze on me
And he granted me the Form Mighty,
He, my Nandi Great;
1597
250
TIRUMANTIRAM
I saw him, my monarch, in Guru Form,
And saw the end of all births to come.
the worlds
But
they who
Seay
Grae
Soay
Soqay.
Sqay
Grae HaGaraey CeisGqe
Gree Hoanwow bs
@riGw SorASH wsHGw.
Their
Know
power
this:
The
heavenly
Hawréae
Greatness
Jnana of Holy
Jnana of Holy
Jnana of Holy
impurities,
Jnana of Holy
DEGE
of Jnana
1598
of Holy Feet
is Siddhi
and
Mukti
too.
When
cunmi@ed wredy.ct Giwevaencr
Aposow wrww g71&6)G1d
Oecrefts UL-Ggraf suresteucst
1599
curp) sOIS5 curGp.
True Enlightenment
When
the Master
With
the grace
blesses
of His
Feet
on
apse
worsHanicr
of Hallowed
Gorges
Gursmued
worpH@
CagssHon
Feet
free.
1 HSGW.
is End
1602
of Vedas
I treasured His hallowed Feet
In the depths of my heart;
And so, shunned the deceitful course of scorching
past the dangerous swirls of good and bad
Shun the scorching senses. Then you will taste the nectar
of Truth of his hallowed feet. Thus say the holy scriptures.
crown,
AGI
UIDIMCHISM
1599-1601
Only with the grace of the holy feet comes true instruction,
enlightenment, and liberation. They who have reached his holy
feet are superior to earthly monarchs. These at best can but
sway the world; but the joy of devotees is boundless indeed.
Grace of Feet Granted Soul’s Liberation
I reached the cool shelter of His triumphant lotus
Feet,
That standing as a crimson pillar of flame,
Defied the grasp even of divine Vishnu
And there, the Primal One saw
The eternal denouement of the fleshy cage
That held my soul a hoary captive.
EPpy wear gTPapay wai gieireuit
Ca Par
ggucent Qaugs saddam
Yyyucer orifsrp Cgartacr wast
1601
Syudar guid gGpp wpnphsa ors.
Grace of Feet Exceeds Kingly Greatness
The crowned monarchs at best may sway
LAirasst ()Lb
1603
OsmnctensGu.
OpHsay
Hout
Lord’s
Feet is Goal
of the Pure
The sages of yore bore full on their crown
The Lord’s Feet twain;
They are blissful and hoary
This
1600
GVUTS
(pysnT ooussort Uporonct (posfleurt
uysnibs Qu
upsug Glusrors
6ygent
aypwtt sows DGwy srengpyid
PypwGar QupGps Os@urd s9Hwr
apeCsgGub 29wAuysi aH Dorey
GYU@sGw cong s sO Gmvg5G5.
in kingly diadems
blemishless
QuMuid yoorouys
2ipaylh QAGaMmer
OnwsGscr yNGCeore
Feet
know;
Karma,
And I tasted the nectar of Truth
—The end of all Vedas.
The Karma of yore shall distort your thoughts;
Only when the resplendent Lord of milk-white brow
Places his blessed Feet on you,
Only then are you truly instructed.
Mantras
beings attired
QunisGs
aTWSCSST
I swam
Comes
your
shall
senses,
not thus
you
His Holy
bounds
ausGser
Truth
The jnana of the holy feet is so great that by liberating me
from the impurities it took me to the world of Siva Himself.
Siva is siddhi and mukti too.
CGhamass
MIdaaiss
uTaougss
sicrauss
reached
no
But turned his vassals;
And thus became, for ever
Feet makes you Siva,
Feet takes you to world of Siva,
Feet frees you from imprisoned
Feet
three;
earth
has
known;
And the goal of the Pure Ones
That walk the Path of Truth;
May you reach those Feet.
Mantras
1603
&
1604
The sages of yore, bearing the blissful and hoary Feet of
the Lord on their crowns, trod the path of Truth — the goal
of the pure. Truly the Lord’s Feet is all — mantra and
medicine; tantra and wisdom; beauty and the pure way.
WEDT WTAIgILb WIG
stag
SEDI WNUK STICMMS oMTUges
557 WIM
g1WOsoH wrosgyd
ahas Wonosisc Qoorwy g1Gor.
1604
Lord’s Feet is All
and all medicine;
giving;
ali
All tantra and
All beauty and all pure way;
My Lord's Feet Twain.
Verily are they, all mantra
251
TANTRA SIX
3.
GIG
JNATHRU.
(KNOWER,
rer
Cq@ub
JNANA,
JNEYA
KNOWLEDGE
Nandi
sasré Aouncsss CGoowsGs MorDvs
UTmETot UTE Ut_omr Lit Maexytb
Away fae) wgseiloew HHaGar
cast Hs
HeoowQum -owrGw.
1605
Goal
of Sivananda
Do incessant
is Ambrosial
the
Primordial
Pasa
When
it ever envelops you,
enmeshes
Bliss
you
not;
You but throw your egoity out and stand firm;
Yours shall then be the ambrosial bliss eternal.
CqusHar
Cqusas
Horm
Mio
Gquseas
yonourt
ounGp.
1606
Knower—Knowledge—Known
To them
that pursue
Relationship
the Object of Knowledge
And
through
They that have sought and apprehended the object of
knowledge through knowledge possess the knowledge of union
with the object.
nuG“eror
HoesminGs
sree
nuGeror
NosiOs
xd eprtGunp
(parancr wMcumurs
Qeroncr whout) wrentocwt ‘Gusset
samer wpw uTeITEAS SDFUS
Ascracr wAAIS DOsSecr BHHGw.
You
1607
and he
And made me know my Self;'
He transformed me into Para*
And
made
He, Nandi
me
known
of hallowed
to Siva;?
name.
1609
&
1610
I, who was ignorant of the distinction between knowledge
and ignorance, was taught the same. Knowing myself, he,
Nandi of hallowed name, transformed me into Para and made
me intimate with Siva. He, Nandi of immortal fame, showed
me diverse wonders that had never before been heard and
seen.
Then no more be it proper to say: ““You and He’’.
‘He’ when the flower ‘You’ is offered at the
sromts sorentor Gaorrg GaciraSuyni
mL Uplb
Ganong Gursupm gL
Bromrs Bromiplb BrgEThs Gurs lpm
arom Queuss ary.cict bHAGCw.
Wonders
MUFF UTDTD wrppGucnerencugssi
Onset ugsiner Qursgicr Goo@
peru wrshF Hours
Coqnussrd
DEOSOS conor wrest_onc BRAGw.
‘Even unto the witless here below
That know not knowledge from ignorance,
Was I; He taught the distinction between the two
Mantras
Offer tht flower ‘‘you’’ at the Feet of He;
AFF
and Ignorance
3) Asipada
soflpasa®
The two categories — You and He
See them. both in you and He;
*You’ becomes
Feet of ‘He.’
Knowledge
1609
1) Tvampada
2) Tatpada
5SRIUG
SrGercrm Lyon wovery srgSourev
BIS crcr naGercims pUVdsror morGp.
the Subject-Object’ identity
Dispelled my ignorance
Thus He redeemed me
He, Nandi of blessed memory.
Shall be vouchsafed Knowledge and its attributes;
The Subject that seeks the Object shall in the Object
merge;
They that have cognised the Object of Knowledge
Through Knowledge
Have the Knowledge of uhion with the Object.
srQ@“ercr
in Jneya
Me
Enveloping me in the infinite expanse of spirit, he, Nandi
of blessed memory, imparted to me the state of permanence,
ultimately changing me into Siva Divine. Thus, Nandi, worked
for my: liberation in jneya.
GeqjusGs HerGnorrséG Grea HowAHN@w
Gqjugher GrgG GqusHad aftenGw
AUSHY
Redeemed
He rid me of Tattvas six and thirty,
He elevated me;
And enveloped me in the infinite
Expanse of the Spirit;
He imparted me the State of Permanence
He transformed me into Siva Divine;
seek the goal of Sivananda,
There
AND. KNOWN)
1608
Nandi
Showed
‘May you have,’’ He said:
“‘The vision that eye has se€en not,
The message that ear has heard not,
1610
TIRUMANTIRAM
252
Sunder
The
rapture
that cloys not,
The
The
The
union that had been not,
Nada that ceases not,
Bodha that arises at Nada’s
All these, may you have.”’
He. the Nandi of immortal
End,
He said,
fame.
wpGartsG (IpPSHys menOW
wpGartsee ASHywd HWappew
CGutstims
CGuradias
asso
wimse
wrOomp (opmanres
sGuIpb (pagGw.
And
1611
be born
and
dead
again.
1) Sambhavi,
bhairavi,
kechari
or
chinmudra,
four,
jnana
mudra
mudra.
here, as the three mudras
are referred
to in connection
with
yoga.
2) Sun,
moon
and
fire
Right (sun nadi), left (moon nadi), central (sushumna nadi)
Mantras
1612
&
1613
Snap the cycle of birth and death by performing yoga at the
feet of the Guru. The supreme jnani, after attaining the three
higher forms, himself becomes the primal form of spirit —
jnathru
(knower).
Goawé
unecdS5
Osrejumanr apag bers
(pSHeog ump cuTeEHresh
BNISS
H.C
Cub
gpa
Cenepuct
GQumpPesr
YGHSDD
giGjaiGer.
1613
In Jneya is the Primal Form of the Spirit
or Soham.
wafer
WYSE
~arpsuTd
MUFF
SOVSTD
How
SITGsTLo TH)
OsrongegG
srompss
wysGart
of Guru
Some fefer to the three categories, jnathru, jnana and jneya,
as mudras — triputika jnana. But it does not seem appropriate
Emanations
Yys8a7
Qus5
never
and yoga
Mastery through divine mauna leads to the very bliss of mukti
and then confers the power for the five divine acts —
Création, Preservation, Dissolution, Obfuscation, and the
Granting of Grace.
etssus
at Feet
Joyous at lumniscent Guru’s Feet,
Have for ever sundered bonds all,
They that have mastered the Divine
Mauna (Silence),
Shall reach the very bliss of Mukti;
And all Siddhis of themselves seek them
Into the Silent Word* would in perfection evolve;
Mastering Mauna thus,
;
They shall gain the power
For the five divine acts to perform
Creation, Preservation, Dissolution,
Obfuscation and Grant of Grace.
* Ajapa
of Birth
Having achieved divine Mudras three |
Directed breath into the Centres three 2
And coursed its rhythm in finger-measure
—They who sat thus in yoga,
CGorartios
Gutadas
Mauna’s
Bonds
YnsHn
surGo.
As he holds Mudras three of divine potent
The Jnani Supreme attains Higher Forms Three;
And in rapturous dance he enters Jneya
And himself the Primal Form of Spirit becomes;
ulssGs
1612
The
Jiva that
is Jnathru
(Knower).
4. gIpay
RENUNCIATION
Qoiiyb
nos
opie
Mpriybd QGgrwyd fuHs
sumsonr GenBs Ygrencs
gripsswb curdiOQwomp cunts
splu®
asi @ib
soot
gaGon.
1614
God is Reached by Renunciation:
Beyond birth and death,
Reached by .renunciate tapas Is He
My Lord of resplendent glory!
Sing His praise! Ince$sant pray!
The Heaven’s Lord shall show you
The Dharma’s Land.
Through renunciation, Siva can be reached. Praise Him; He
will show the land of dharma.
Upsgrbd
upg
Qoigubud
Cumgenw
U»Qasr bis wepsgy
wirGa
An5s
BGS
Aung
CeruG USHS
‘YUOTSEGF Ht Ogre wrGw.
Renunciation
1615
Leads to Light:
A myriad times are they born and dead,
In a million folly they forget this;
And in the darkness of Mala are close enveloped;
When at last the hidden Grace of Siva bursts forth
And chases the Night away,
Then is the moment for the soul to renounce;
When it does then, a radiant Light it becomes.
Innumerable times they are bom; they die and forget the
myriad follies they commit. In darkness they are enveloped.
Even so, they can find light in the hidden Grace of Siva,
if they but renounce at the right moment.
TANTRA SIX
Anpucr Mp9)
wing Berger
2ONUS
SUL SD 2eTug) YDsEons
FIMUD/E
Qn
The
He
Soret
gIMsSout
Sidenwes
wms9Ow
DSscrser
1 Gr.
Renunciate
is Dharma,
Lord
He
Sunders
is birthless,
In the wilds he abides,
1616
Birth Bonds
kinless;
thereafter.
He sunders their bonds of: birth
You -insensate ones! Know thus.
1616
&
1617
ApHeours um sore ODEGEGHAY usm ssrer
Opmured suapader OsGeHled uprumuytd
ApAuIc cuapur Qumscucd wae
1617
OpGeHAVUpL. uTWH onGou.
ApH
Shall
Renunciate
;
Walk
Path
along
the Straight
He laid the path, and planted the thorns along;
When you from the path deviate
The thorns of temptation shall prick you;
They
that
Them
the thorns prick not.
deviate
Alo
aont_uwjont_
AOS
SuG@sets
Darctomsucr
mTGor.
1618
Spotting my failings, demanding tribute of me,
The five senses in ambush held me;
That indeed is not of my seeking;
I stand;
Seeking the hallowed Feet of the dancing Lord,
That on the sacred bull rides.
The renunciate is not interested in spotting his failings or
demanding praise for his virtues. He stands in tapas firmly,
secking the hallowed Feet of the Lord.
cuppms
Goer
135
2 [pauctt opalefl
opact 2psDut som@“omrsewd cromP
1619
Opacr ssener wppQaurps g1Gon.
Lipa
2ipaylp GTemLd
When ‘Grace Blossoms,
SUMTESUCH
unigins
g1téGa
Liberation
The
Grace
blossoms,
tapas
ceases.
Lord
Sosy s suruihly Gd
use@ew
cnGw.
1620
is for the Renunciate
Alone
of renunciation,
He is the Shining Light above;
He is the Friend of all,
Who have surmounted Death’s days;
He is devoid of desires;
The guiding light of all those
Who
Darkness
renounced;
;
Only to those who abandoned..this
Will His Feet within reach be.
world,
The Lord, the Shining Light above, renounced all. He, -the
Friend of “All, vanquished death. He, devoid of desires, is
Qo)
UL_WPHs
HIV!
Gursayp. YyooD QurGsD
Heonssgi-
HS NoorOb
uw waIhgs
Gee uUL_@Oeu) gw
gsm_Omps
io Guo.
1621
When
One
Distractions
the serpent
of Senses
(iva), Five
Cease
its hoods
The Four (Antakaranas) fill the thorny
enjoyment;
In its twain body, subtle and gross
It raised
its hoods
and
danced
The
Primal
Lord
In that thought
How
hole
1622
He. Comes
is the first jof Renunciates;.
is little comfort
of
(Kundalini)
gap
apuipse a8 Morgpb
Qausipr Gerenper Ophwgyid sooo
Aaciprer UMus Fag WTGwb
Bucrpre cuGioyp prio) GurGw.
None Knows
(Senses)
away;
Then into a single hood it merged
Into the very body within.
Tapas Ceases
The ploughman ploughed; the heavens poured;
And by the ploughman’s ploughing, in time it
T-—35
STTZIDG
BTS
Steadfast.in the Goal of Tapas
in tapas,
is, when
worldly.
Howreatsd holy.
Firm
That
the guiding light of those who seek His Feet abandoning things
not,
stommuym ColQag meuGgw
CaO
GoucrGover
Bry cinorbsg Bots
Stand
left,
Goegink serer Oerm@srat smmmioucs
BIMGOS SITSSQICH Hou srouTaNed
The Renunciate.Lord is dharma, birthless and kinless; He
dwells in the wilds and lives by alms. To all those who
renounce sincerely, He snaps the fetters of birth. The
renunciates walk in the straight path; the rest tread crooked
paths full of thorns that prick.
The
flowered;
The ploughman then to the ploughwoman
As unto her eyes the flowers are,
To watch, and guard and tender;
‘The »ploughman thus for ever ceased
All efforts at ploughing further.
The ploughman ploughed at the right moment and Grace
blossomed in abundance. Then he left it to the: ploughwoman
to guard and tender,
himself
ceasing
from
ploughing
by alms he lives;
Know you, He has renounced all;
And to all those who renounce,
Mantras
253
254
TIRUMANTIRAM
Not that easy may He -come by;
Many, many lives may it take
The
For Siva’s Feet
to reach;
Who
knows how
and when
The
Loved
comes!
The Mystic Exit opened,
And the nine orifices were sheathed in armour
Of Sakti of lily-wreathed tresses;
The Captain that is the breath of life
One
There is little comfort
in the thought that the Primal Lord
is the First of Renunciates
and it will take many many
lives
to reach His Holy Feet. Nobody knows how He, the Loved
One. comes, and when.
Yogi
Espied
gorugs auTiggy
BbuUIGSypONMe
serch
GanbGup)
GpraGercs
abGups
CarWdSD
s.cngup
the
And
looked
And
lo! beheld
atop from
the cranium
the budded
lofty and
vine
roof;
bloom,
sacred.
the budded vine (Grace of Sakti) bloom as in the sacred temple
1623
cunrGp.
Ys@orp
in
The yogi climbed the mast of bitter negation, and from the
cranium roof watched at a distance the mystic flower and
ut g
Barnet
Flower
Climbed the mast of Negation Bitter,
As in temple
giby Spgs
the Mystic
Cranium
within.
5. gab
TAPAS
Tapasvin
SOaH DowQuHp asswr 2 cient
BOUGAU Drow Fugywe &ovenw
QOwveuyd Qo
Qoriusd Qearenw
uGibuusH Qo
upped GromreGa.
1624
Blessings of the Placid Mind
The
heart
of the holy trembles
All passions stilled, it enjoys
not
in fear,
calm
unruffled;
Neither is there death
Nor pain, nor night nor day,
Nor fruits of Karma to experience;
That truly is the state of the desire-renounced.
Mantras
1624
&
1625
The renunciates are calm and serene. They do not tremble
in fear, and are not shaken by the fury of passions, fear
of death, by night, or by day, by fruits good and bad of
karma. They rest in absolute
tranquillity. Blessed are they
The
Tapasvins many
Have
no
Ends
Birth
that live by alms
life hereafter;
On them shall’ be showered
All blessings of Spiritual wealth;
They that perform tapas incessant
Attain the power to end
All births to ke.
Mantras
1626
&
1627
The tapasvins who live by alms will be born no more; and
on them will be bestowed all spiritual wealth. Transfixed in
mind, tortured in body, stout-of heart, and unyielding to
temptations, they perform splendorous tapas with determined
thought centred on Siva alone.
Qoss
wGESED aYPHnaG
Qugpscren
wrorengts
CoucsGm
QosDS Boor QueuGyr auflens
who know the mystery of life, the origin of earth and the
greatness and might of pure deeds of tapas.
Doses
AgmsS
Fouctucr
shot
Tapasvins
Remain
Impervious
GUGH
QoHws
CsTppyYe
Osibwr sugDer Qswocr QuGentoujto
aibuorea DoguGe MuHpauts scvevn(gi)
Qubwr gus
Quedus wiGo.
1625
Only the Blessed Know
unGo.
|
1627
to Temptations
Transfixed in mind and tortured in body
Stout of heart, they perform tapas splendorous;
Even though the Celestial King
Greatness of Tapas
The mystery of life, the origin of earth,
The might of pure deeds of tapas
Who knows them all
But they that receive Lord’s Grace?
The rest know naught of tapas supreme.
Qptugd wrtue IéeosOsd wrpset
ApiOur® Gucwyw Oscdand Qugiout
upiniea gr@u wipes Oasuseurt
Yptwdacr SSG QuGewQupH pTG7.
|
Masuujd
GuBSE
And
And
others, however
tempt them,
mighty,
descend
to them,
Their determined
thought on Siva firm remains.
SISA
somgysGs
STAD
CGsronpren
LUIS For_wer UsbdOUTeH Hmssor
AGISUTG SHOTHD BSMISQ) WTETET
Moarss DsmpliuGw GessrwH wrGer.
Only Tapasvins Can Approach Lord
— 1626
Hidden, yet not hidden,
He appears not to the naked
|
|
eye;
1628
|
TANTRA SIX
He of the spreading matted locks:
The gold-hued;
None but they of hard tapas may near
Do hasten and Him adore,
He, the mighty one of the white moon
But fixing their sights on divine Jnana and universal
love,
The tapasvins immortals became,
their eyelids
batting not.
Him;
crest.
The Lord hides and yet hides not. He, of the spreading matted
locks and the Gold-Hued form cannot be visioned by our
naked eyes. The inner eyes of the tapasvins of hard penance
can, however, vision Him. So, intensely adore the mighty
God
Sporting the milk white crescent moon.
UerGerig
mugs sGart
Qeruc
Mind
Reaches
He
the
mind
Lord,
transfixed
of Himself
Mantras
When
1629
the
confer
&
He
Reveals
reaches
Gna
.asavalr
Inward
Look
And
look
for a brief
brief
forever
end
inward,
its cycle recurring.
of scriptures can end the recurring cycle of birth. Look inward
even for a brief while. That can take you far.
God,
reaches
the Primal
One,
He
It alone can
SaunGacrG
Ererh
soour
Garesrigvd
subCacrinr
Erer
FonBeas
my.
SubGagwiot
SauvGacxtnt
wséF SFONITSESS
wihns sonctwo)
When
ante.
is Imperishable
Tapas
CSTTEGS
wnGo.
1632
is Needed
Tapas you need, if Jnana you aspire;
i
Tapas you need not, when Jnana Samadhi you attain;
Tapas you need not, when you are in Sahamarga
of Yoga;
Tapas they seek not, who the Self to transform
Know not.
ADMWFFGL Benors GLPMplL HTH
umMsEsSOSUpL sq
ult_ot BOG
AMOSSCETT Grompbh BAsSsupw GHrsH
Qoussp
wnDGs srisags gsnGo.
1630
Alone
while,
of
Neither argumentation of contending theologies nor knowledge
tapas alone is the imperishable wealth.
Tapas
Birth
sure.
mind
1586
Ends
argumentation
And
In this perishable world where everything is
as Mantra
of Tapas
1631
Come apart from the clever
contending theology,
immortality.
1) Same
Grar@Gw.
of birth
1630
concentrated
reveals Himself.
transient,
reveals,
ATES
That one look shall’ drive the nail into the coffin
The life of bliss hereafter to be
He made me reach now and here,
He—the Primal One;
When
FTSHID HSC FRE
ai_Obr
uorgSegu Gurg oisgionG Garé @llon
uImTgsso unten UsFl7Is sires Gurev
Mpc’ omer
(Paes
Muss (pSWoCNOH orLdiicnp
saQerwign sresgs stGer OQouehiu@iw
DaAMcrws muss worwg s1Gon.
1629
When
255
Wealth
Amidst the tumult of raging hatred, they perished,
The kings, their ministers and their elephantine
hordes;
The aspirant for jnana needs tapas. After attaining jnana
samadhi in Sahamarga (Yoga) tapas is not necessary. They
who have realised the Self, and who seek to transform the
self into the Over-Self do not need tapas.
6. su Heong
ABUSE
esiQid
Gacwinmd
2uITsEGU
Sragiib
Goucsin@uwws
When
You
you;
You
You
You
You
Need
the
HoMeHAoOTD
snuff Dimascrmn
srsgilb Gossime, ForGes gay.cmrp
Gurgsgyib Garcwri_mb yaoratL) GurarrsGs.
1633
not Renounce
need not pray, if the Soul of Souls enters in
need
not adore,
OF TAPAS
if Siva abides true in you;
need not die, if Samadhi you attain,
need not renounce, if you go not the way of
senses.
There is no need for prayer and adoration if the Soul of
Squls enters and abides in you. When the state of samadhis
is attained, death ceases. Renunciation is not demanded when
you do not concern yourself with the ways of the senses.
BSS
GCoucsr tm 5GS5505 sion
655(pb CGacsings suotPes sy orp
Sapo CacwLTs gi s5pp Hopwrp
Ags ph Gaucmings DewophNGsH
Gov.
To Reach
You
need
the Actionless
no shouting
State
is Above
1634
All
256
TIRUMANTIRAM
When in understanding
You need no speaking
When
The
you withdraw
state.
basher
QasBor.
yousheon.
susheor
Unsheath
Narap
Pass
MasrauD
sntusro.
cuttusset
cuntussro1.
HanaaD
uiideroher wosoieris
Fruit of Tapas
Gwwssoes, Oswouri
Guouwwse7 Oewount
OQuwwmes Gewiounit
arGy. 1635
&
of heart alone is tapas.
AYS SUGOsHZ soaGror GensspHs
C545 pug;Oelg souG_or Ass
UTES SuehOsuicu Gssabd BQencuscncns
314.9 Unmajw Gan@7s gaiGz.
1636
of Heart
In oneness of mind I did tapas
And witnessed Lord’s triumphant Feet;
In eagerness of quest I did tapas
And witnessed Siva-State;
That alone is tapas
That you perform in the-yearning of heart;
What avails the tapas of those,
Who thus perform not?
WIG.
TUEpH
saga
Lagden.
wrnrigey sriaggy opsrt
wrt gartuehl Cat Dor
“pssGar.
pbPow
upssgy
MF55DS
wrGw.
1637
Follow Tapasvins and Meet God
Swimming
across the seven
is Light of Self
of Jnana
the bonds
mind’s
of pasa,
scabbard;
hacking
them
And watch your Self, lest senses five run
Then, shall light that is of tapas born
Become light of the Self.
wild;
twain;
1638
&
1639
9531 Davy Hermrencr wengeiuigy
usH Oan@sGb ucMlssy. wiri@snip
Great are those on earth who receive heaven's fruit, which
can be reaped only by performing true tapas, speaking truth
and following the path of virtue. Performance of tapas with
oneness of mind and eagerness of heart will grant the Lord’s
triumphant Feet and the Siva-state. Seeking in the yearning
WASAON
sword
1638
Unsheath your sword of jnana from thought’s scabbard and
snap the fetters of pas%. Then will the light of tapas dawn,
which becomes the light of the Self. He, the Lord, stands
very close with us. It is tapas which grants bhakti, mukti and
makes munis divine.
1636
Tapas is the Yearning
your
Flash it across
Mantras
who perform tapas true
know the fruit thereof
who speak truth pure
know its fruit thereof
who stand in righteous way
enjoy the fruit thereof
who are great on earth
reap heaven's fruit.
1635
holy,
perm wHancr 2 Gad
$59 Qoosrm Srsgi
agabh Gursnow wiser
wipro sorG“erral wrGw.
Light of Tapas
transcends all meditation.
Mantras
reached;
Then can they see Nandi, face to face for sure.
In the act of supreme understanding, shouting counts for little.
Speech is not necessary when seated in samadhi. Baptismal
rites matter not when you are detached. Nor is meditation
needed
in the stilled’ actionless-state
of samadhi
that
They
Shall
They
Shall
They
Shall
They
Shall
true their heaven
Listen but to their Commandments
in Samadhi you are seated:
You need no baptismal rites
When you stand detached;
You need no meditation,
When you have reached actionless
tapasvins
Let them that are tossed in the sea of births about
seas of the mind
(pPsH DarOSGwb (poha CorgywugseEs
sssnon Oewiougy STM SUG s1Gor.
1639
Tapas
Gives
Bhakti
and Mukti
In intimacy He stands within us;
Pray that He grant you Bhakti;
Prostrate
Truly,
you
Mukti;
it is tapas that makes
that
He
grant
Munis
divine.
QooGsrOu youAs DspomgsE@actr O)porros!
wWersrLQs GaneaGror agGibysts s1Gosrest
SOVOSTLL RIVED
SIpPESOSer 2 crop
SONOSIL
OS soon samisomt cutGp.
1640
Tapas is the Supreme
Means
I gathered the tender leaves and flowers variegated
I wove a garland
All for my Father;
Yet I saw not the gushing waters of Grace;
I scanned the lofty lores of scriptures
And
my
heart
ebbed
low;
But I stood in tapas
And touched Cranium heights
Lo! I met mine Lord.
Formal worship like adoming the Lord with garlands of leaves
and multi-coloured flowers, and analysing the lofty lore of
scriptures will not take you to God. Tapas is the supreme
_ means which takes one to the cranium heights, and confers
the vision
of the Lord.
ae aaal ee
ULféeot wrsab uppw users,
ALI
wirccirosrlh Teer CHORD
Qrom
Qewisat Oows5c Carshov
2g
Oeuics OsrGuers srGw.
1641
Tapas
To the devout
Gpssan)
Qupsarg)
who
in dishevelled
locks
Shall no
1642
By the Grace of. the Lord, the devout tapasvins are freed
from harm. In their oneness of mind, tapasvins block the births
to come’ Evasion of tapas will bring ever-lasting hunger. He
who does not seek to perform tapas is like the man who
falls into the embrace Of a bear on the bank when escaping
from the crocodile in the river.
4009 ALS (pS@aosor -@FAUGUTW
FOMs 5796 OsOrturr soreseGw
Garoms sucOeuwrt gros) wrgseur
GerpnsG Acorn) HpvHerm sutGp.
1642
They
That Shun
In fear they ran
from
Tapas Hunger
Forever
the crocodile. in the river
And on the bank they fell into the embrace of the
’ ‘bear
Thus are they the ignorant of scriptures,
Who from austere tapas run away,
For food and in hunger roam for ever.
UsAcIM
Gypssarn
1643
of Senses
fruit
to
s
tether the lusty legged
calf to the
yard
Of those that all trials overcame,
Know you, it is by their oneness of mind in tapas
They blocked the births to come.
&
cunis@er
wmGw.
The tiny calf of senses jumps about
For the fruit to ripe and for the ripened
eat;
They that can
Lord lets no harm happen;
He His Grace lends;
Any you look at tapas
1641
is Control
257
Inside thé body-sack
sit
Mantras
Dart_yoSh stad
Dae7eS St-Gaircrpy
Tapas
is Single-mindedness
tapasvins,
:
cuTMIL Up Epesey) orga’
gictohws Ganosieours udvarp
7. HGOGOeooule
Their
more
have
pulls within;
thoughts,
will in oneness
centre.
Get the lusty-legged calf, which jumps about inside the body
sack, into the yard of knowledge. No more will there be pulls
within. The thoughts will be centred in oneness on Siva.
That is the real state of tapas.
AS5q
A556
Assq
As56
HAownss Gawigoud Gososrecooursd
Aanens5e GCatsGanwb 2 nayostood
Aunts. CuHsD wsHures
Aouwrsn Dsewzai GuGp.
1644
Tapas is Thought
Becoming
Siva
If your thoughts be all of Siva
You need no more penance perform;
If your thoughts find a kin
With those that have Siva Bliss tasted,
Then
shall
you
be
one
with
Siva;
Then is truly Siddhi and Mukti;
‘But your thoughts shall be of all Siva
’
Only by tapas intense.
i
‘There is no need of undergoing any sort
if your thoughts are of Siva; if your thought
in Siva bliss and you become
intense tapas
and mukti.
Cred
can
this
be
of penance,
finds kinship
one with Siva. Only through
attained.
That
is verily
siddhi
aGqee
JNANA FLOWS FROM GOD’S GRACE
UorenRer ooo
2aTH5H Gaecdoud
Oorengor oomrOrchsd oorGpor Ehren
Uprerg ADOUGH Screnwwyibh 2 oxrG)
Doron oAHOUGS Osuicunp wmtGw.
1645
Fruits of Lord’s Grace
If you have Lord’s Grace, you have all riches;
If you have Lord’s Grace, you have true Jnana;
If you have Lord’s Grace, you have greatness too;
If you have Lord’s Grace, you shall be the great
God Himself.
Mantras
1645
&
1648
They who have God's Grace have all the riches — true jnana,
and greatness. They will become the great God Himselt. When
the right moment arrives, He grants benediction with His Grace
standing by-and ends the cycle
of recurring births; ultimately
bestowing mukti.
.
sUpoot
aipugs
AM
_obeigis sroNw @irembd
Gur 2vap Sreunt
womipiberd MuPaye
sponsor
_wbdppgis
ssgicu
|
wrGw.
_
1646
Jnana is Beyond Five Siva Tattvas
They go about the world
Exuding Jnana that is beyond Tamil mandalas; Five
258
TIRUMANTIRAM
Tamil
mandalas
There
it is the blossoming
And
are
attainment
1) Tamil
but Siva Tattvas;
of Lord’s
is used-in
Grace
of mind
Jnana.
‘
the specific meaning of ‘Siva’.
Men go about saying jnana is beyond the five “Tamil
mandalas’’ — spatially. They are very ignorant. The ‘‘Tamil
mandalas” are the five Siva tattvas themselves.
yosofu
prey
umouib B)rerGer piu
Ours
anil eieflact
Good
As
is Knowledge
of Good
1647
and Evil
and evil, they are two in this world
they
seek
God,
some
Jnanis
know
Your
Birth To-Be
The Holy One, the Immaculate One, My Father!
I sought His matchless Feet
And lo! -Jnana shone forth as a beacon light;
You remain an earthly being
Or a Heavenly Being become;
All, ‘as my Lord’s
Grace
dawns.
them;
As you cognize them two and uproot them
Then shall you perceive Lord’s Abode Beyond.
erusGs
wTwgsG%
Got) werliunset sot
Gop) wwmg wenaiuyssrit
GaugsG5
Go)
Hows
sGqQorQuHoTsd
4wsC5
Go)
Woche:
catGw.
1651
Soul
in God
Grace
They mount
And
Mind,
Unites
the .Body-Chariot
the
Charioteer
takes
Inanis realise that God is beyond good and evil, beyond time
and space.
It is Mlusion’s-Chariot
Yara
That strange fantasies produces;
And they realize it,
And mount the Chariot of Love
DGG
YWHAcHID sTVSH)
pachc noAsd sHauw grup ed
Goasher ngGeapb Mndenuw £sH@wd
Yaohcr
Ana sOarG ($955 3nGon.
God
Grants
His Grace
And
1648
of Himself
At the hour ripe He of Himself appears
And blesses you with His Grace;
A Benevolent Force, He stands as the soul of our
souls.
Still standing by you, He ends your birth to be,
Lo! He stood before me, and bestowed Mukti on
me.
Aas
onpfet Csaig wroat
Ase ormmfloet OswaugsGsa O_omciuit
Aas
ommvdencr Geg® curenw
Aasgea7 ayy
AuGours wrGw.
Things That Come
By Siva’s Grace
some
some equal Gods
Karmas near not;
Siva’s Grace,
His Kingdom, indeed.
become
1649
Devas
Grace
of the
rein;
instead
Pure One,
Realisation of the truth that the body-chariot is only illusion’s
chariot that produces fantasies will make men to mount
the
chariot
Pure
One,
of love
instead;
to
receive
which
unites the soul in God.
Auayw
6365
Wnsho
AUuayv
6565
WG SSourt BrGourr
Aueyo
6365
wyerg
aHuao
56565
wGaAOug
the
Grace
of the
21 Qor@w
MmBout
anGz.
1652
Grace Even Hereafter
If born in body in the Other World
Tapasvins will pursue tapas there;
And will there reach Lord’s Feet
And recéive His Grace for sure.
The tapasvins will certainly receive His Grace through tapas,
even if they are born in body and flesh in the other world.
Receiving the Grace of Siva, some become devas, some equal
God, some are freed from karma. Possessing that Grace, some
will enter His kingdom itself.
yourotucr shams Yhgor Qoowwy
poucd AadQser Grd Monga
Wewesa Tragylh aero gravgyeb
sword Qaonucr #8GaIQupp GurGs.
receive
the
They shall sure be drawn
In the triumphant Chariot of Unity
And be one in God, obliterating I and He.
Tapasvins Will Receive
of Siva’s Grace
By Siva’s Grace
By Siva’s Grace
When you have
You shall enter
.-
If you seek the Holy Feet of the Immaculate One with jnana
-as the bedcon light, Grace decides your birth to be — an~
earthly being or a heavenly being.
stoss ossf Quoiyd Carns gsuyms
Sood QE
mi g@arcr of Go.
Jnana
Decides
SPiscmr asnpsal sorcdor culty cud
wisemt sibs woslfit cu cure
sAQarcwr s7&G) QuiuPer arg cured
an@sres rect apovoig cutGw.
1653
God is Beauty
Form
within
Sun-Stone
Form
within
Fire-Stone
is red hot ember,
Form within Moon-Stone is pearly drop of water,
1650
is crackling
fire;
,
TANTRA
Form of Lord that holds
Is Beauty Surpassing.
fire aloft
I shall hold
IG
HUE
worajibd
GONSpH
aOHet
GaOeaw
HGwGar.
fast unto
Nandi
With love and yearning, I seek my Nandi,
Seeking Him, as Siva the Supreme, I will meet Him;
And then will I catch hold of His valorous Feet
And for ever hold to them,
Until He liberation grants.
BIOib 2Maw supOSuaKer BEBows
CsOQacr Coys AaQuG wneitercrgy
AGoc
259
SIX
1654
8. syuGawb
FALSE ROBES
BLwb ugm@sras cofeycst wunremuwet
Gamacr OsreT® OagGe4@wb Gunga
Auld
wimiguid HuUpgid HoHouys
Gsuy.ujm
snot
Men
Flouctoucr
of false robes
snoiteGer.
know
Let Government lead people in the way of Virtue
A land’s weal and woe aré in its people
Out of good deeds and evil do they spring;
1655
And
not Siva
You fvols! With false robes you deceive people
Your pretension but helps you gorge yourself fast
with food;
Well may you sing and dance and weep‘and wail
And
thus
Yet
never,
may
Siva
never
seek,
shall you glimpse His Feet.
They are knaves who deceive people by putting on false robes,
while gorging themselves with delicious dishes. They may sing,
dance, weep and wail; yet they cannot glimpse His Feet.
@Grorihed
onriGa_w
YoryGsSs
BT
Men
of false robes
bring
1656
&
1656
famine
1657
Wearing holy attire and going the rounds for alms without
attaining jnana; they but walk the perilous evil paths that
are forbidden. They will lead the land to famine. A land enjoys
affluence or adversity according to the good and bad deeds
performed by its people. It is the duty of the ruler to lead
the people in virtuous and righteous paths. The land is then
sure to remain
QPeos
apeos
UPSos
seus
in prosperity and peace.
ever.
GsriGurwb yovrritGw ous
GsriGarwb yorurGs suree
srw urpescr. great
GimrGo.
Caria smorwiut
Why
they don
the Holy
The lowly-born
don the rove
That
the high become;
they may
1658
Robes
The high-born’ don holy robes to walk in God’s path. The
infamy-bom knaves put on pseudo-robes to pursue evil ways.
They should be disrobed and exposed promptly.
Gurissucy Gewiount YGar srasgiu
OurWigsuc Dedsoa youosu sranGop
QurigsubOuuisscrd Gurags
git GursAw es
F5AU GHIMSSTD FUG SoumssGor.
1659
Tapas—True and False
They who perform false tapas enter hell
They shall not become the holy ones;
False tapas is deceit and vain effort
A ruse for worldly enjoyment;
Only by Truth of Jnana can tapas firm abide.
Only by truth of jnana can
gistuagpb pmiimw Mggicrer
por@“ewov ysrOsw anvss pIL4.HHTlb
acu Qompry srGopb pri_uyoflon
barues Gaiugs GeWeromnouwid aumcipGw.
waxes
That they may the Gods become;
To infamy-born are the knaves in robes
That they be disrobed and cast away.
When those that have not ates Jnana
Don the holy robes
And go about the land Beatin:
And evil ways pursuing,
The.rains fail and famine strikes the land;
Better by far, these evil’men are de-robed straight.
Mantras
way,
That land in prosperity
The high-born don the robe
Yoo
rot CsQel Dossier 4.Guienid
Loirest BUMOSHLD cnouwsLd LIGhFLOMLd
Ferour Gam
a Puss
Q)oruGw.
so,
If the ruler unceasing leads the multitude in virtue’s
be performed
true
tapas.
Qauwps
1657
QurliGuribd yout Gunga uwemre
QuuwiGanwbpyorGunilhée Demsronse@ancrour
260
‘
TIRUMANTIRAM
GutTwGa
QuwGarwb
GuTliGarwb
yosfgyid
The discerning
free.
1660
ewGar wrg@b 2eritsDs GsrtaGe.
Discerning eyes see through false robe
Practising
They don the false robe their bellies to fill;
They don the true robe and receive exalted oblations
above;
Even if false robes are donned to simulate the true,
see through,
i
and make
themselves
false tapas is ignoble and unholy,
full of deceit
and conceit. It is but an artifice to indulge in mundane
materialistic pleasures. The discerning eyes are capable of
seeing through the false robes, and free themselves from the
clutches of ‘the Wearers.
9. saiGai_ib
- ROBES OF TAPAS
subs soaiGl Somowner Gait
aubs suGrwAQastrenc Gant
subs sarGaurLgs srangu Cais
sahs stsaams sruaQanos ostGg.
True
Other
A waist strip for an under-vest,
A long tunic for body’s -wrap,
A matted hair lock done in peacock style,
Ashes smeared all over,
A begging bowl of human skull shape
1661
robe befits only true Tapasvins
The true tapasvins are the truly robed;
The sinful are but murderous hunters;
These are not for holy robe entitled;
None but tapasvins true deserve robe true.
A cowl staff of hard cane
—Thus is Siva Yogi accoutred.
Mantras
uD usiag ergot wrhudp
aIgsh sribiy GML ova Hons
oD watsgeb 26587 srgenh
89a
AuGur®
srgo0h
GaAGCo.
1662
The insignia of Siva Yogins
To smear holy ashes is first step to tapas;
Rings of copper in ears, and garland of rudraksha
beads around neck
d
—These too are other emblems to Siva reach;
Thus do
prepare...
the
blemishless
Siva
Yogins
for
tapas
Genuine tapas commences with the smearing of the holy ashes.
The emblems which are taken up to worship Siva are rings
of copper in the ears, and a garland of rudraksa beads around
the neck. Thus the Siva yogins prepare themselves for holy
tapas
CwTHSé
AQwg
ACS
OS
insignia of Siva Yogin
1663
&
1664
The prescribed mendicant equipment for a Siva yogin are:
1) a waist-strip for an undervest, and a long tunic to wrap
the body; 2) matted hairlock done in peacock style; 3) ashes
smeared all over the body; 4) kundala to adorn the ears and
kandika to fill the nose; 5S) a begging bowl,
of skull shape,
and kamandalu pot to-hold water; 6) a conch to blow and
a kappara vessel to hold ashes; 7) the yogic sandals; 8) the
yogic seat: 9) the yogic sash; 10) the yogic staff. These ten
constitute the equipment of the Siva yogin.
STFC
LNFIKD
g500
gee
GML VE HTM
GTS (Lp
FUG 2wrts_y. SILENT
urgaib Gurargs wrgostd
Gurauc LgsemLWb Font bCS
Ten
appurtenances
;
1664
of Siva Yogins
Kundalam the ears to adorn,
Kamandalam the water to hold,
Kandikai the neck to fill
A conch to blow, a ‘bowl to beg
‘
And a Kapparai to hold the ashes
The correct sandals and Yogic seat
The Yoga sash and Yogic staff
—These ten consist Siva Yogi's appurtenances.
aehacii
GsrmshQu uTspgsF KDQIGH Fou_wOsrcr
pissy foot wiisdé SUTVES
S55 wrgGeag Pasimd uT7GGw.
1663
10. S@sor
HOLY.
ASHES
«
gives
Nensuph
coumipfer
aptiasir
greg
Buatiah
wosPens
wyremomb
iwTQwistgnd
eOi1s
sppert
Prem
uritiurt
ohd guard
Fools
ugapedt
gOGw.
1665
Chant
*‘Aum’’
and
know
not
thread
what
unite in Param
and
tuft
are;
Thread is but Vedanta, and tuft is Jnana;
Brahmins true who live in accord thus,
TANTRA SIX
Shall see Jiva in Siva uniting;
Chant sacred mantra ‘‘Aum’’
And
lo! the Two
merge
forever
Leh
LMmsTOD
WA
SUFS
HoOHsHoo
wHipaGoy
wrwonSeo
in One.
Saat Monsees FTG
FlusH
Amen wrest Daou. CereuGz.
Power
The
sacred
Who
has
ashes
HF
omosH wIGWHK SHITTW
Mysore
alway coms)
Aouuc AermvcsHr sretQupp bar
2G0b One 2wige wTGGw.
Holy
1666
of Holy Ashes
of. Siva
The power
reach
Shall
His handsome
Feet.
HaGur&
They
Lord,
s_EGw
Need
No
for Siva Jnanis,
nor
is All; not robes
In sooth,
Is it meet
superfluous
needless
When
ways
indeed
for them,
Paths
for Siva Yogins
are the
sadhanas
Four"
.
see the Peerless
Within themselves
‘
to adopt;
:
they can
1670
,
One
full.
1669
Without
jnana that leads to mukti, mere robes are
insignificant. They of dubious jnana wear the robes in vain.
Jnanis seek jnana; that is everything. Robed in the attire of
jnana, they pray deep in their hearts. The perfect jnanis, filled
with Grace, do not speak.
CsnrQgrengib
CusSvenGr.
* Chariya,
1669 «
and Jnana
Hout
sepuy
Siva Jnanis
robes;
Filled with Grace, they of true Jnana covet it not;
The bigots of faiths are of evil Jnana;
The perfect of Jnana speak not.
srwGurn
Oarg9S Diat GosaaR @roiscir
esa Gurpuibd 2t gyb Q@GssGay
Oss a5 Blot Hogrefl CunitsGor.
Perfect Jnanis speak not
They of lowly Jnana in.vain assume
Kriya, Yoga
Neither for the Siva jnanis nor for the Siva yogis is it necessary
to adopt the four sadhanas when they can feel the
omnipresence of the Peerless Lord within themselves.
6585
yong
GsriGawb Lpoor@ibuwesflevoncy
porgnensGanriGarwb yomnt A3OGoTBeMoAS
gisnerergs GCaritew weg aonGornt
Morerets
6 G6
Aur
srgorb wmarg, Gao
AUT
WUTSSES FTSOT HIGTGWD
2anrer HovGurge 2ere5m owrGw.
When they seek Jnana,
_ They shall seek Lord and pray,
Their hearts robed in Jnana way.
&
a regal
OF JNANA
Neither
1668
they reach
Gam_wb
Sans Jnana, robe but leads to hell
Sans robe, Jnana yet leads to Mukti;
Mantras
divine;
in the fire of the holy ashes,
Augie)
75g
OHromupsironni
Gout dQ arya sorips sit
Grr wpargsrs Goucs@Gant séaorured
rer wpaGat poses wunGz.
1668
Jnana
Status
status. They reach the Feet of the Eternal, Immaculate
attaining ultimately the form of Brahman.
ier
ROBES
yor
in truth be transformed
Cleansed
of the holy ashes of Siva is so great that they
eniGarw
to Brahma
Reaching the Feet of the Eternal, the Immaculate
They shall attain Brahman’s form
And ever be of Order Divine. -
alts
Gren)
elevate
The holy ash shall make you a king —
bones for His garland
‘they shall
Ashes
1667
.And all regalia shall you have;
They that are in its fire purified
Are an armour indeed impregnable;
For them who in joy smear it
Karmas take flight,
And Siva-state comes seeking;
And
261
who smear it in exultation will be freed from karmas; finally
reaching His Handsome Feet.
Fools are ignorant of the fact that thread and tuft are but
symbolic of Vedanta and jnana. True brahmins, knowing this,
unite in Siva by continuous chanting of the mantra, ‘Aum.’
SHETONH
:
1671
are Quiescent
They howl about like dogs at foot of gallows;
They peck about like vultures at carrion;
They frisk about like monkeys in merriment
They
of false Jnana;
3
262
'
TIRUMANTIRAM
But quiescent are the Siva Jnanis true,
Dead to the world, though living in body and senses.
ayuw7
guGog
a3uT7g
ww
wrangd
Aayguit
Aagret
agwu7
gers
Siva Jnanis
gergrr
Gog
wren
wretg)
QuHGprit
sy uniscr
so1Gp.
alone
.Jdnani is_a class apart
~° 1672
The Siva Jnani that seeks deliverance through Jnanw
are of the Holy Order
Is a shrine
their
robes
Mantras
1672
&
Mantras
by reckoning
any.
1673
Siva jnanis alone are of the Holy Order and fit to wear the
holy robes. The rest will never be esteemed. Whatever robe
the Siva jnani adopts,
that shall aid him
to jnana.
GIAPSEGF FH5T CGurwp sooens
s7ainn Gawpb gpFler GureGio
Bou
Guwd WGQsrGrer s1rgomlbd
Aug wunG@uworenpiwd Bsr gsagysGe.
Everything
Even
the gayest
unique
of status;
SOTHO
FIT
cmrTgsayld
cso
wirer Qwmensuys
Stages in Liberation
1673
The
The
the Jnani,
Albeit his own robe is of Siva Yogin;
Whatever robe he adopts, that shall aid him to Jnana
Nothing is appropriate or non-appropriate
FTMPHD
goncrw
STMID F155 (YPSHOT F7$SQI
Goorpib 56H usysH GupnGs.
suits the Jnani
attire becomes
1674& 1675
A jnani is superior to a tapasvin, because he is a shrine unto
himself. His status is unique. He observes mauna, and is a
mukta and a siddha too. Through destruction of the self, ‘Il’
becomes ‘He,’ in Siva/jiva identity. All these andthe blessings
still beyond they receive at the Feet of Nandi.
holy;
They are never, never
unto: himself,
He observes mauna, and so is a Mukta and Siddha;
How can other tapasvins be like unto. him?
They truly are of Holy Order
Who have attained Sivajnana;
They truly are of Holy Order,
The rest are not;
Nor
GrrsH omrmpugs Horrgoics5 Foscpresil
SIGSHHD uss
soflure wssoortd
Gorans5 oreo
wpsscine, ASsoarld
ancs ZF) QaGeror ong@Gw.
1674
for him.
12. Fa
1675
process
annihilating of the Self
Self’ becoming He
The
identity in Siva
The
Mudra
setting
the
state
ultra,
All these and the rest they had,
They who received deliverance at the Feet of Nandi.
Cantw
SIVA ROBE
AGMTIYM
BID
Fyoww
Curate Zorgit-p QurpuH sry
Dore Dap GoEGHOswd .IHCort
Osqgormdh syens AuGanrs GsrGo.
Liege-robe
2. gyOt 2emenQuer
grHr1
SLO
The
1676
of Siva
By Hara’s Grace they become His liege-men;
Within the body mansion, they seek His golden
throne;
E
Darkness dispelled, they know of deeds none, good
and bad;
Thus they stand steadfast in the liege-robe of Siva.
Seek’ God's golden throne within the body (mansion) itself.
There dies the darkness of malas, and you become indifferent
to deeds both good and bad. Thus
licgerman filled with His Grace.
gqetuetr
stand steadfast as His
Gnritigi Oancronrgmt
sorQurgs
robe
1677
is not: for Soul
The robe is for the body; not for the Soul
When the body falls, the garb with it falls;
Those that know not that the Soul within the body
is real,
:
Are tossed about like a log caught in wavy sea.
Polemics against
Lokayata, etc.
the
‘anatman’
concept
E
of
Buddhism,
bLuaD DErHp wroct wHgHs
suginn sorohur maulensords snd
sunpH nuGgr@s g1Gw smuon&es
Asuwap
PDouunt
Sans
illusions,
sans
Sans the embraces
grGs.
AuCGars
They of Siva-Robe
ei Oe gadPu Gatwh audtaearar
aicaper prvGarwb 21 Gor spgyb
snGo.
1678
are action-less
ignorance,
sans
intelligence,
of fish-eyed damsels
and their
TANTRA SIX
attachment,
Themselves as themselves;
in Siva-Sakti;
Thus
are
they,
the Holy
ones
remain
in Siva’s
one
BiDoow
ou
uO
in solitude
the robe?
Why
GsGaresrb udm
Oien@“suicl t Cucina Gr
BUG
ulGungcr
CsQuvQor
robe.
Cognition of the truth that it is the soul within the body that
matters rather than the body with the garb — that truth frees
and protects men from the wavy sea of illusions. The holy
ones in Siva robes remain in solitude, one in Siva/Sakti. They
are not perturbed by illusions, ignorance, intelligence and
allurements of the fish-eyed damsels of the world.
eOH Garé
CGaLmQG“sresr
263
WiTeTHZcroners-
Oscr@Qpigs
Seek
Nandi
1679
snGw.
Way
Yoga
What avails thee, vain men, these holy robes?
Rein fast the fleeting mare of the twin breath;
And seek Nandi, Our Lord Beloved,
:
You shall attain sure the Bliss you crave.
Casting aside all these holy robes, seek Nandi, the Beloved
Lord. Then shall you attain the bliss that is final.
13. aMUsGoer
THE
UNFIT
{
But even the dear and near know
How the mother’s breast becomes
GGL yoor $5GH EGMMeIs Oancironnt
GGLyuoor farts FGM
Oancrount
'G6GO8 6GOHu GGLrLmLL wD Buys
GGOH GGOH Gada wrGon.
1680
Verily, it is the Formless
body-form.
Blind leading’ the Blind
Mantras
They seek not the Guru that blindness cures
They seek the Guru that cures not blindness;
The blind and the blind in a blind dance shuffled
And the blind and the blind in a deep pit together
fell.
Mantras
1680
&
1681
/The
of the
unfit
acts
are
like the blind
leading
the blind,
both finally falling into a deep pit. False disciples do not think
of the fruits of karma, but rather of the temptations of the
backyard drain.
WersHed sUpsSsCSTT wnwsSoT comity
Aeororider ssoher Hipenovue srosmrit
Mencriuwer Cure ersGuym Oanrcironmn
1681
Upson. QsAsgi Gunferp cutGp.
They
Out
Think
of mind,
seek Worldly
the mirror
of it, even
Pleasures
of illusion rises
its shadows
they see
not
And nothing they do for the fruits of Karma to drop;
The temptations of the backyard drain, they go
after.
aQuohe sron@ercr wreint genes
enipene Quiw wgoper pIDOs
arivpeonw wre gSwmt gw @Gernt
1682
omoflency Geuiujid 2 GaN gmGor.
They know
them,
not the Mystery
but they hearken
1682
&
Being
not
so;
that
They, the ignorant multitude, do not understand the mystery
of the body. Realise the Gracious Lord in purity of thought,
word. and deed. You become the clite.
aunQurcin Gero) werGQuoren SASSI
sQurcig Qedweo 29H ODpOsseru
ps Now
BQuct Da Ecrmeags Ogsohcucr Oso
1683
Guducr Da Oacrmnert Npt@QsofwrGr.
Realize Lord in Purity of thought, word and deed
The lips utter one thing;
The mind thinks another;
And the deed. does a third,
Thus you behave not;
Gracious Lord! You Rock of Ages!
I know You as the Fire-hued Lord,
And having known that
None dares know me as creature insensate.
ugss gGoragH uTgat gsideto
wees sows Gynt Capac AGES td
agreed Dinyo) GuGp oDroy.H
1684
CpppibuT pr@Gw.
ugg! ory
Banish False Disciples
These reprobates of the five deadly sins
Full deserve the pious ruler’s punishment severe;
When he fails and banishes them not
The land to fell famine falls a prey.
susfor
Acimat
sTEpavaym
not
Auspor
Hong
Gaout
susheor.
uugfer
Hern) wrgcut erevevitd
AcormGsrt ums ouTGw.
beckon
The
The
ignorant multitude they are;
mother’s milk flows sweet in the mouth,
this
1683
of Body
You
shapes
HsTLoe}
swt
1685
264
TIRUMANTIRAM
Tapas consumes
They
who
Consume
stand
away
Karma
And
in tapas
all Karma
In Siva they stand;
Even Celestials Know this not
They who know not Siva in tapas-standing,
Stood
in
tangle
of
births.
to
endless
sorrow
condemned.
Mantras 1685S &
1687
Tapasvins, having consumed Karma, stand in Siva. Tapasvins
who seek God are.not concerned about their likes and dislikes.
They look neither to the dawn, nor to the vast spaces outside,
but look inward to glimpse’ the light that ends births.
SANDHU
FSGSHIY
SGWEH
Hapgyrsy soussQe
then
see;
.
Behold, there is the Light
That brings not another day!
OSS
USuTE
comm)
OpMenuAci
Inpypns
Quss
WOYPsS
cA
SSN
(Los
SmMOUULN
Ossrer
FLays
Buti
He
QuptstGeon.
No
Grace
not
of sundering
thinks
SmwGasiggy
Uspgyh
Opmagyth
Quen
sama
apa
Qeanurea
Qwpns
syoeGa.
~ 1686
1688
for false Disciple
soul’s
Grace
1688
&
granted.
1689
is not for the false disciple, who
instead
of striving
for mukti, yearns for worldly pleasure. He does not snap the
bonds of the soul, nor free himself from incessant lust. He,
Feeling, thinking, doing
Eating. tasting, hurting
Falling, rising, boasting
,
These come’ not
To those who walk in God.
a mean liar, is indifferent to birth and death. Verily, Grace
finds him a ‘stranger.
Lerayid
WObEhgLbd
Mga sHwat Osuchanoss woot
aMywed Quchucr aliPsasoay wom cont
giciohu
Oerofu
stun Ganys OsmpPodséaisnet
Qurdiwer Mnudnd ughergrer
aywuGar
Gesofow
aorohu
cancer
Mywrsw
s1FGb
+ Qiler
Morsagy
e
fetters,
Nor of annihilating world’s desires;
He strives not to Mukti attain,
Nor aught of Tattvas and the way ahead;
Mantras
Tapasvins
-
sSovouTM)
But takes a wayward course,
A disciple exceeding mad;
To him is not the gift of Grace
Dewsgyb
Qualities unbecoming
5S
Oo
RT
ss
anesthe
cuTGw.
1687
Other
Inner Vision ends Births
wap
s9eHFr.
blemishes
cues Gwrgresr
omrGw.
1689
of false Disciples
He thinks not of ending Fetters Five
Nor of deliverance from incessant lust immersed;
A mean liar, fears neither birth nor death
Verily, a stranger to Grace shall be
He, the disciple false.
They glimpse not the Dawn,
Nor the Spaces Vast;
Nor the Vision in Spaces;
Close your inner eyes hard
14. uUSGaer
THE FIT DISCIPLE
OsrpPeD
anat
LLpSPWTS
anpus
apap
aGghacsr
omTats
ussOsmi
pe Gsorug wrajencr pir.
umMsSORmIPS CsorQoh wrGor@r gaGio
Aags5y. Cusralencs Abpsencr Br
UTwW Geno
aumipe ayPwg) ayrant
attwpsp wer gaiGg.
They who
1690
LMFSIIOL
find the Path
Lord!
Scriptures to guide them,
The Disciples Fit
Find the blemishless Guru;
They know their job and so find the Path;
The rest are to destruction destined.
The
fit disciples
find
their
way
with
senptures and the blemishless Guru give.
the
WTYSH
guidance
Sree
Grant
me
Your
You, Supreme Lord!
Seeking You, I lost all sense
that
onmGus.
Grace
of fear;
Now I wander not,
And seek not another’s company;
Shatter, Lord, my Karmas
Uproot them from my very thoughts
And kick them off:
169]
TANTRA SIX
Grant me Your Grace
Own me,
And make me Your slave
Mantras
1691
&
forever.
1692
““God, my Lord, in seeking You as my sole companion, I
have lost all sense of fear. Eradicate the very roots of karma
from my thoughts. Grant me your Grace and make me your
slave and leigeman.” Grace is granted to those whose thoughts
Tun thus, and are centred solely on oneness with the Lord.
uagsAcimn
MAZsAID
AanssAcin
QorsrsAcimn
wines
g1lisrer
Qeonauct
Qim@snesr.
Npemt
Mnwnh
Mencrmg
Sport
ADGguy
sel G “ermGu.
Pure
still pulsates with life,
S1SDS
cm
rally your thoughts to oneness
stand thus in love and accord;
Gus
BiSS
Mpa
To such that do, He grants His Grace.
FTFSUN
Oarcsratayid BYU GGIMUMs Darcreps
o2oror QurGepreav wa) ui ors
aorons
sSoneruyid
Oscrot
wMws
Qontadion
Huss
A
His
1693
When you seek a Guru
Seek you one, holy and
pure;
then give him your all—
Your
body,
life and
wealth;
— your body, life and wealth to the holy
Ger Menss OarnrsBqG Gsatpar@
e8u BIG oomtcug sT@enerm
EAuot bron Honorpsurs asvvgl
ASurd ggbd sw
onGon.
1694
Days for receiving Instruction
Only the virtuous know the Primal Lord and receive the holy
precepts of the Guru
in the asterisms of swati and visakha,.
of lagnas, vrischika and kataka.
Mular’s faith in astrological concepts is demonstrated here.
of the Lord
FSFSIUMS
Os/GsroM
Holy.
he
the
the
Sra oss!)
wrHGwu
ongyFl whOSH
FHF.
oarGw.
1696
of Good
Disciple
on
Truth;
is;
thoughts
centred
Finite
1696
&
1697
it, he melts in his soul for the love of God. With Siva’s Grace
as his guide, he seeks the bliss of His Sakti in humility.
F5ZID BRFSHOOQU anQGnrse sragyoroilé
Ags ynahs Houser mssm_ee
usOoer Gremb Quntuchs srombss
FEB
Qees SGGancrsH Fr_Gon.
Yet other qualities of Good
In the asterisms of Swati and Visakha
In the conjunction of Lagnas Vrischika and Kataka,
Of the Guru, the holy precepts you receive;
Except it be them who stand in the path of virtue
The Primal One knows none.
in the conjunctions
lead to Grace
A true disciple is a sattvic. He treads the path of dharma,
with his thoughts centred on the final Truth, with vision clear
on escape from the cycle of recurring births. He analyses
that which severes the real from the unreal. Having known
Guru whom you'seek. Then you will surely in constancy reach
Siva’s state.
Auspicious
Feet
oorcucr
sattvic
Mantras
And in constancy learn clear,
Not a moment distracting,
You shall sure reach Siva’s State.
Submit everything
1695
His vision clear through conflicting faiths;
Abhorrent of recurring cycle of births;
Straight in Dharma’s path he easy walks;
He, sure, is disciple good and true.
Seek a proper Guru
And
Gurss
all
Attributes
Gsplerm
g1Gor.
GurGs
Discipline creates pure thoughts, and there dwells
beauteous Lord. Deep-rooted karmas disappear with
glimpse of the Grace-filled Feet of the Holy Lord.
4595
Seed
Fens
When your discipline perfect be,
Your thoughts crystal pure be;
And there the beauteous Lord resides;
of seeds;
the
thoughts
Of the valorous
in God
And
And
Osmporg
Rooted deep like undying weeds,
Disappear;
And you shall glimpse the Grace
Grace comes to those who contain their Thoughts
Para
265
aor
Then shall Karmas
GurGs u7Giucrayid algZons
MSHncr Goohlorm CGarahe
Abosous OeuGau Ans
soruGs Sugy wiGw.
1692
Even as your frame
You envision high
4
‘
1697
Disciple
He scans that which divides the Real and the Unreal,
He melts in the soul of his being
And with Siva’s Grace to guide,
He
receives
And
And
he humbles himself before Lord
seeks the bliss of His Sakti;
Jnana
in devotion
true;
He is the fit one,
the disciple good
AYUMOUS
5GHH
wranohst
AGOUSS
worcipy cwomwey
AQ OUSS
ar
AYOQUDD
Grass
and
true.
mistonr
Amad
AGFSH
carsHp)
warGo
CornGan.
1698
266
TIRUMANTIRAM
The
Power
of Guru’s
Feet
“Oh! my Holy Master!
Do grace me with your feet on my
—Thus, I prayed, this day;
And as he placed his feet
All births to vanish;
This body that was blessed thus
Received Grace of Arul Sakti
And I became a Janani ripe,
Forever, blemish devoid.
Mantras
1698
&
Fleonytov fums sri_yF HasGsr
L_Mays sHaIiGure gsoruonts& wrGw.
head,”
How
He
1699
and possessor of divine grace placed his feet on my head,
all births vanished. Blessed thus, the Grace of Arul Sakti
descended on me and I became a ripe jnani. My ardour in
jnana soared higher and my love for Gurupara welled up freed
of blemishes.
G97gG GHressGHcr Qems OevsOeaw
IITs STSN GGuIS uTsTHs
FITTS F1SFH SIMGHSSH uTgypnGnron
ATTY Chieiss oomoy mudsaGas.
comes
of touch
of Guru’s
yoga,
2omTsg)
WHus
GurésCs
his faults,
Praises Master’s virtues;
Guru then shows the way of deliverance from mortal
prison
And imparts Siva Jnana
He is truly the Guru that is of Sanmarga (Jnana
Guru).
The holy Guru shows the path of deliverance from the mortal
prison and imparts Sivajnana to his disciple when he, the
disciple, in humility bows in five ordained postures, is regretful
of his faults and praises his master’s virtues.
Feet
True
jnana.
womtsH
Disciple
1300
of Instruction
Impart divine knowledge only to those fully ripe to
receive it,
Taking the disciple gently to the limits of the Infinite
Vast:
You facing east or south, your disciple facing west
or north
Thus instruct, the Sakti of Lord centred in mind.
humbles before
Vedantin
the
Vedanta
is the way
of renouncing
And
divert
life’s
so,
your
1702
Renunciate
desires;
course
And take to Siddhanta-Vedanta Way
And humble your head at the feet of Guru
That has renounced all in the Vedanta way
Then verily are you disciple true.
Mantras
QersAH usruss Dsvmayor Qe Os
GumsEOar® O5HGS sIUsH) wHIGancsr
Gents gw carat wrergcienen worofGu.
Rules
Guru
1699
Higher and higher, my ardour in Jnana soared,
Higher and higher, my love for Gurupara welled up.
yantra,
bewails
Instructs
Gatas ADO. Gusrés wrsored
QUTMpPsenaLI yore) wIlHDFAS FTHSSSI
Gatleas AIGDMSs Gaugsr5H utrsGw
SUpPsGe
sooulGerros FHF oomGw.
He is the master, of the difficult paths four;
He is the seeker incessant of Jnana divine;
And as he placed his feet on my head,
1) Mantra,
Guru
He humbles before Divine
In postures five ordained;
When the holy Guru, the master of the four difficult paths,
What
the Jnana
1701
1702
&
1703
Vedanta is the way of renouncing desires. So divert your
life-course to Siddhanta/Vedanta way and be humble at the
feet of the Guru, who has renounced all. Truly he is a perfect
disciple, who follows the Guru like a shadow in virtue, truth,
compassion, discrimination and love, constantly and forever.
He receives the nectar of crystal clear final jnana and
witnesses the many miracles it brings in its train.
FHGSML cutvionw SwunaNGa sSHRowrenw
$D5G uTsGw srowCure fesrGw
Anus Gros Dsohus ODsahGauntsa
HDYS CGoGsram angen F._Gon.
Good
Disciple follows Guru
1703
like a shadow
The holy Guru imparts divine knowledge only to those who
O! disciple true!
are fully ripe to receive it. He takes the disciple to the limits
of the infinite vast. He, facing east or south and the disciple
In virtue, truth, compassion, discrimination and love
the opposite direction (west or north), instructs, the Sakti of
Constant
the Lord
being centred
in his mind.
Qapuy
Spgs
ais sap
gapug
HDs
GommOsrorG
You
pursue
the Holy Feet
as unto
of Guru
true
a shadow;
You then gain the nectar of Finite Jnana its crystal
clarity,
And witness the many miracles it brings in train.
TUS
Gutpps
Bpr HDI
wpya Quppgs-
Tantra Six Concluded
Typrh SHS TW
TANTRA SEVEN
1. Qorg17b
THE SIX ADHARAS
There,
BISLd B)mepcrmid renphslb FOMTMINY
GsroNGue Heatm GMacr UPeanps
pomscr
»THGs
(IPyss
IpPSVA)7aaHrH
STVHECT
Limon
srosrgy
mG.
The
Six Adharas
and -their petals
There are six chakras situated at different points along the
spinal column of the human body. They are known as:
of
four
petals,
svadhistana
of
six
petals,
manipuraka of ten petals, anahatha of twelve petals, visuddhi.
of sixteen petals and ajna of two petals. Coursing the prana
breath through these chakras in ascending order, the yogi
beholds the Twin Feet of the Eternal in the twin-petalled ajna
chakra.
*Muladhara—Of four petals
Svadhistana—Of six petals
The Adharas are symbolized as Lotus Petals, of varying
numbers. The final climax is reached in the “‘twin-petalled
Centre finale’ (in the cranium between the eye-brows).
The Spheres
Medha
Centre,
is the
Truth
CoGecrpm
BOper
PycwtiMs
srepimisred
srGererpid sr@“crcrpis sermbDact
un@gagG wr
ugbs .uoTupH
arO@greg)
sHuUs
Parapara
When
wT&per
pervades
omy’
mrGar.
1706
all the Six Adharas
thus through Adharas’°
You course Prana breath
Neither Up nor Down do you know
Neither He nor I do you cognise
The mighty Parapara that pervades all
Envelops you,
Bounteous as the celestial, Kalpaka tree.*
When prana breath -is-coursed up through these six adharas,
step by step, the yogi is oblivious of his station as up or
down, and his being as self or God. Parapara envelopes him,
cool as the fruit-laden kalpaka tree.
Manipuraka—Of ten petals
Anahatha—Of twelve petals
Visuddhi—Of sixteen petals
Ajna—Of two petals.
For) B1sSH AO Lmb AESSHM
Gugr8 pren65 Wsrb uprss9)
Gurgr ewgss eros gsohHGurgs
Guogr® wrsno User 2 oxen Gu.
the
The anahatha chakra is in the Nada sphere; visuddhi chakra,
in the Nadanta sphere: ajna chakra,"in the Medha sphere.
Parasakti is enshrined here. Above this centre is the final
Truth.
1704
Piercing the Chakras* that are petalled
Four, Six, Ten and Twelve
And the Six and Ten still above;
Lo! Behold then the Twin petalled Centre finale;
You have indeed beheld the Holy Feet of the
Timeless One.
muladhara
above,
Finale.
*Wishing-tree in heaven.
BS
Cargoca wrong #5Hasr
Gus WOser sargssg aos OQenrral
Gurgr eusgyu yoorag omy 5)
ergn pom Oet_torot proress wnitssGw.
Experience
1705
of the upper Adharas
In the Nada sphere is the Twelve petalled Centre
In the Nadanta sphere is the Ten and Six petalled
Centre
Beyond the Nadanta is the Two-petalled Medha
Centre
Where Parasakti enshrined is;
Enter there
in Consciousness
Undifferentiated
Bodha;
Ascend
Adharas
Your
Nadis
You
shall have
is Adhara
twin
Yoga
step by step,
purified
thus,
ascended ,
Into the heavenly effulgence
Whose
1707
of Medha
petals into Kalanta
sphere
rise;
And then you reach the state of Bodha,
Of Awareness Unitive, senses petrified;
That verily is Yoga — the Saha Marga.
With nadis purified, the yogi ascends into Nada,
Nadanta,
Kalanta and Bodhanta spheres within as he courses the prana
upwards.
268
TIRUMANTIRAM
1) The spheres of experience in yoga are:
i) Nada; ii) Nadanta; iii) Bodhanta; iv) Kalanta.
2) The spheres of experience in yoga are:
Nadanta (sound sphere), Kalanta (light sphere), and Bodhanta
(consciousness
sphere).
Gus78 wrGe aArrGsr
astr Gergacr a5gI
s7s77 wraGu gnQemps
aBs7Ie
DawiGuTs
Ascending
further
sTwGw.
above
Six Adharas
*Adhvas
—
are pathways,
kala, bhuvana,
ADES
(pHey
or steps. These
vama,
mantra,
wrgGb
body
becomes
a
are six in number
pada, and tattva.
the Centres
1710
Letters Fifty the subtle in Adharas,
Adharas subtle are in Body
and
the Subtle
Are
in union
body that escapes
unseen,
that are
Six to the body corporeal.
Muy woner sonnet Guegy
orw Qsepb UBcarpb 23HGer
gu aHhe Hancths wrHOGurw
Gow 9"HMend Meoonrbsg s1Gor.
The
1711
Sixteen-Petalled Lotus in Visuddhi
Leads to Knowledge-Bliss
Above the discriminating
Is that jewelled flower
ten
heart’s
Adhara
lotus
and_ six petals;
There, Awareness Pure, turns into Bliss of Siva’
And to Jnana (Light of Knowledge) that is Reality
Supreme.
Six are,
Do seek the Adharas and above,
Over the letters five times ten
Rises the one Letter (Aum) that is basic
USSTD MUG! SFSFSFsasd
21 DYysSG YOSS wrGw.
And
Of
21wiIeAp
One Letter ‘‘Aum’’ is beyond the Fifty
Letters. distributed over the Adharas
In the body where
cunpy sre
As the subtle body is to the gross body, the Fifty Letters
are to the gross tattvas; and the six centres to the body
corporeal,
anu wrTsr7 wpm GPsQasrosm
Box
Apu wée7 ownbuBc CoG
capw ourgr7s Csr@Qoaps srGw.
1709
The
soa
Oung5Qw
gross,
So are the Centres
beyond the adharas to ascend further the six steps (adhvas),
viz., kala, bhuvana, varna, mantra, pada and tattva. When
yogi’s
HApPsHerm
So are the subtle letters fifty to tattvas
The yogi must not stop at medha’s (ajna) centre, but should
evoke, “Aum,” and, with prana as support, he should proceed
the
AAW
ASD
2twiywb
As the Gross body that decays
1708
There you stop not — at Medha’s Centre —
But evoke Aum,
And beyond Adharas now proceed
And ascend the Adhvas” with Prana for support
When thus you practise, to perfection’s end,
Your body becomes a doughty receptacle
Of Joy Eternal.
this is practised perfectly,
receptacle of endless bliss.
QLiwyb
Gur@b
The
Qos gI007 14.
Gergoncr
snB 55TH
wougy
AGD
to all.
Over the Fifty Letters distributed over the petals of the six
adharas is the basic letter,“Aum’.
2.
gyear
At the visuddhi adhara of sixteen petals, pure consciousness
tums into Supreme Knowledge and bliss. .
Awareness
Pure
(gr
yaj=tuya
arivu)
is to be
found
in the
16-petalled lotus which is above the heart’s lotus. Visuddha
is ‘the nerve plexus above the anahata in the neck region.
It looks like a 16-petalled lotus. Its presiding deity (in,
Tantrism) is the goddess Sakini’’ (“History of Tantric Religion’,
p.482, N.N. Bhattacharyya). ‘‘Visuddhi Marga’’ or The Path
of Purity, is the title of a famous work by Buddhaghosha’”’
(‘A popular dictionary of Buddhism’’ p.213, by Christmas
Humphreys).
AS mHKId
THE COSMIC LINGAM
QVisw
QOiaw
QOaaw
Quan
grav Sungd #Pwat
gsraQgzeryons wedrovmd
gra OsgerOerer sonovujtd
1712
g1a OSS givGs.
Linga or Sadasiva is World manifest
They know not what Linga is
Linga is directions eight
Linga is Kalas, eight times eight
It is as Linga the world emerged.
The eight directions and the sixteen kalas constitute the cosmic
Linga. The world emerged as such.
200A
208d
TOS5S
aOSsH
459 LYYSOT
45H uous
TANTRA
2VHd
205
TAHSSS FSH Goomiorws
TADSS FErHaicr 5i1Goo.
Sakti
In the
in Sadasiva
World
His
In the World
Sakti
He
He
He
1713
manifested
as World
manifested
as His Sakti’s Form
He
SEVEN
first,
pervaded
269
indeed, is their Light
the Being Uncreated.
of Tife—
He is the Unborn Being who is the light of life to the three
Gods, to the sun and all the celestials throughout the spheres,
and to their king,
Indra
too.
In the World His Sakti’s Powers He filled
But He who this World’s’ creation conceived
SIUIS
gIismoahsr
MURsTascv ~ cures Fisusst
wunugs
gictenin
oupluG
Was
wiusTs gic
uss gotham
Sadasiva
(the Linga).
Sadasiva, who as Linga originally conceived the world’s
creation, manifested in the world as His Sakti, pervaded there
as His Sakti’s form, and filled it with His Sakti’s powers.
GurTspld YSBuyt YsHueh NSPuyed
BIYW
BOD
SSSIUS
SvIvTold
TEL
FVHUNGHSGEH FHTFlauwd
AED USZouT cutpj6o5 FlasGw.
Sadasiva
1714
is the Adhvas
too
Lord is the Goiden
Siva pervades -all nature
The
Adhvas
six, too,
Sadasiva
Are
all but
He —
Sadasiva.
Sadasiva created the worldly joys and heavenly pleasures,
wisdom and miraculous powers, this body of thirty-six.tattvas
and the One Beyond; and the six adhvas of Agamic conception.
TsGert
stomosic)
UMpPSHort
DITSFSOT
FFU
GaouGgb
reonet
cursus
5OS aM veusitan Glevast
NOTA
TMB
SHS
55550)
Yyosomgy
wiGo.
1715
Lord (Sadasiva) protects the Celestials from afar
The countless Devas gloried My Lord
“‘O! Southern Breeze, fragrant cool’’ they praised,
“‘O! Bounteous One,”’ they adored,
But they know not this;
From beyond the Spaces Vast
He His protection granted.
Though the countless celestials praise and adore Him, tlicy
know not that it is He, from beyond the vast space, who
grants them protection.
gorri.
QMFL.
FCF.
sori
Conergqywet wares s1u8)
grorQaNGur 4.5H
THES SUVHOSUGS CSarsor
orQumGbd sHug wrGw.
1716
of Heart
and
blesses
all. They
who
do not
know this, do not adore Him. Whosoever adore Him, He is
in them. He is the golden stalk of the lotus of their heart.
Siw
Bw
aw
Bu
sacred
support
1717°
Pervading all Nature, Siva blesses all;
But they’ know not the Truth and adore Him not;
To them that adore Him that is immanent
He is the golden stalk of the heart’s lotus within.
Worldly joys and heavenly pleasures
Wisdom and miraculous powers
The body and the state beyond
The Tattvas six and thirty
All these Sadasiva granted;
of Agamas
sumfcvence
suipud) amrorta@ib
QummOSsry witgeGw.
Mwrerips FIVwW FUG wT
F5TFlal WIG5D GFGwwW
ucdiStuw ugh7 Sasori
soon
gaupgy@Asrer suTts_Ga.
(Linga)’s
Form,
manifest
1718
and
subtle
The Vimana pure is the Sthula Linga
.The Sadasiva enshrined is Sukshma Linga
The Bali-peeta is Bhadra Linga
Thus
it. is for those
who
Siva’s
Form
seek.
Those who seek Siva’s form will realise that the upper part
forming an are (known as vimana) is the manifest Linga; the
enshrined Sadasiva is the subtle Linga, and that the altar
(bali-pita) is Siva’s throne.
1) Vimana—shrine’s
2)
3)
4)
5)
upper
part forming
Sthula—manifest (lit, gross)
Sukshma—subtle
Bali-peeta—altar
Bhadra—Siva (also Virabhadra,
an
a semi-circle.
aspect
Prescribe 3 forms of Linga, Sthula, Sukshma
those who wish to see the Divine Form.
of Siva).
and Bhadra for
(psgiicr wunohsaud OurWiss tisusrupto
Osrggiws Oarby Koaovby Carwartd
ASSAD
HTS
woror wMPuiribd
2ussHo
srgord
How
toc
SmKGw.
1719
to fix Linga
Lord (Sadasiva) is the Light of Life of Gods
Pearls, gems, corals and emerald
Wood of sandal, granite hard, and ashes holy
Siva’s Agama, and rice in grain and cooked
When you pour in these and fix the Linga
Haunting indeed is His delicious fragrance.
The resplendent Brahma, Vishnu, Prajapati
The luminous Sun and Indra
The bright-eyéd Devas swarming celestial Spheres
Installation of the linga requires certain prescribed Agamic
rites. When thus installed, a haunting fragrance will pervade
all around.
T37
270
TIRUMANTIRAM
gaps suiQsduTe guiw OwowpEeear
searpu Qaeby sacs sepeod
amnw OeHad aaear alvabQurer
OnaDiua Oararmn Asehiflar SnisGw.
1720
\
That the eight universe pervades;
Of my heart, too, a temple made.
‘
rt
aoe ae
Of whatever material the linga is made,
How
Linga is shaped
cosmic, encompassing the earth, heaven,
He is the heart’s refuge.
Curd, ghee, milk and wax pure
Copper, mercury, fire and conch
Bricks hard, Bilva shapely
And Konrai bloom of golden hue
ASO
260
wrwH www
HAL wMEGid
wruiherm ayers ayorGor
USL
WTpemd
Lita
The Linga’s Form Divine.
ys
wonrwderm
yososMuct
From these do you shape
1) Bilva—{Tamil-vilva): a sacred tree (cratoeva religiosa). Its
leave
are
as sacred
Se
to Saivas
as
‘tulasi’
is to Vaishnavas.
seni of Tower: tces—cassia.
Mantras 1720 & 1721
There are rituals to be observed in the formation of a linga,
and prescribed
materials
the temple of the
Omnipresent is actually in the seeker’s heart. His form is
for making it for worship by the
seas and stars; but
aienrecit
God is Pervasive
In the Spaces Vast, unknown He pervades,
In the fleshy body He rapturous resides,
He dispels sin and Wisdom’s Sunlight spreads
He, the Holy One, that our Refuge is.
°
different castes. For brahmins, crystal; for kings, gold, for
Gurg)
Yonoraipsd
vaisyas, emerald;
LOTS)
YOeripy
Bayo
Feet ote oaleb uTwH)HgGw
1724
yoherm suum srw.
and for sudras stone.
BA
ee
Sn ois, <
HVetuy
Qenuat
s"ts¢encr
CGuwOune
epior
abatées
Benner woTG a
«1721
is Linga, Brahmins
the Kings
worship
Of emerald, the Vaisyas worship
Of stone is Linga, Sudras worship.
agents
sTgsyos
CarGearg
TAS
screnwow
Pornoncr
is His flower-bedecked
The Earth
In continuity
worship
Form
feet
The Heavens, His Ganga-girt crown
His Body fills the Spaces
Lingas for the Four Varnas
Of gold,
wires)
Pervasive
Siva’s
omm@r
opus é GSPoIt Ognovouross SissGio.
Of crystal made
yb
, 3TUg)
cules
ASTON
AIO
Wenpnweir
1723
mrGar.
Vast
unbroken;
Thus
did Lord
From
Time’s
His Form
Eternity
assume
First.
Beginningless
SOIYOD. 65H sola
aDowrosrrh
HengQurg 75) wWEhsos ston
pry.
AUMSFUP
WEFET
SOIUDD
BER
race
cursyjG)
omens
sonvuysHs
soGw.
Siva’s Cosmic
Yygicjeert
euren tjoucmiecr er Qib
1725
Form
QgqortpOgcrgyiov Garude QanciatmGor. 1722
The Earth is His
Sakti Peeta,
the Linga Pure,
No Single way of worship
They who sought Him in one Special Way
The billowing seas His bathing ghat,
The cascading streams on mountain tops
Their cool water laves His crown heavenly
Him
Knew
And
not
in any
way;
thus it is the Lord
3. Dea
MICROCOSMIC
Litggt.
wimg.
wig.
IThens
ITé0n5
gTdéeos
ouyg.cy AoucSissrd
anal Agstbugw
ougey FpTHeaubd
wig.
stds
aga
DodmasGs.
The
Heavens
The
countless
stars,
His garland;
The
Eight Directions
His limitless
Smaxb
(PINDA)
LINGA
Human
form
is Siva Linga
Human
Form
is -like Siva Lingam
The Human
Form
is like Chidambaram
The
1726
raiment.
TANTRA
‘The Human Form is like Sadasivam
The Human Form is like the Holy Dance, forsooth.
The human
form itself is verily a Siva Lingam. It is
Chidambaram, Sadasivam and the Holy Dance Hall as well.
206fer
Oereyid 2o@ger Hour
AVES
KIADsZal wero Oeuwey
YUESG
webs
USMS
CSc
SEVEN
271
Opened the gates;
And showed you the way of redemption;
As like the mother’s home
He in me entered;
And
taking
Mantras
HbgFIbQHMTS
ubAOsu uWGo.
charge
1728
&
for Births
persists
the
made;
Whom the Elements Five
Together in prayer beseech.
es
Ti reg seme near Re!
spite
of
i
i
‘
He affectionately
took charge of the scnses
body
he
prostrate
at
Nandi’s
feet
CanIcrOanain ren
anidGares
ine.
Oarcrenvii@ucGiuenp
prayer Uegier
eee
:
5 stb 9Ge@
Genes m es Sed
ae ee
fe
anuIav@sres ctr@crmact wibbS g1Gor.
Lord opens the sense gates
cycles of birth, men
‘Lies the expanse of Vedas;
At the Feet of the Lord
Who these gates made His own
UTUIVESTSeT
Lie the Nadis
Lord
The
The
is Master
gTGor.
1728
of the sense gates of body
day the Lord entered this body tabernacle
Five Senses who their places had taken
4.
He
eee
who;
our
ee
hoe
received
:
five
In me enteted operating the gates wide;
He, My Lord, the Nandi Great.
Sms
SADASIVA
LINGAM
AST F5Hu WHSF ACerS
srgn gemini F5rFleus s1Gon.
:
‘
Sadasiva comprehends all Nine
Brahma,
Vishnu,
Rudra,
1731
God-Forms
Mahesa,
Sadasiva form with Five Faces
His twin Feet are planted on earth below;
And the Five-faced Lord above,’
Bindu, Nada, Sakti Primal, and Siva
The ten hands, the holy in praise sing,
In directions all spread;
Five His Faces that are sought,
Five times three his eyes fiery;
Thus is Sadasiva that you seek
The Pearl that is lustrous, beyond, beyond compare.
—All
Sadasiva whom we seek and whom the holy praise in songs
as a lustrous pearl beyond comparison has His Two Feet on
the earth. His ten hands are spread in ten directions.
fifteen eyes glow like fiery flames on His five faces.
Gagr Op@ured
Bsror wibupasr
2@sAser Guwcdscr
albgioyid Bre plb
these are but Sadasiva
in general.
BAD
BAIN
FFHulor
FFsHuler
ocrGor
oorGor
sonevplenoe
sHOnp
BAMID
FDIC
octGr
Hips
BAcip
ssHuysir ae Bone uss.
When Sakti Evolves
Aor
1738
His
Within
the Becoming
Sakti
the
Kalas
the
1729
ten;
adoration
Subduing our senses
ssrGlar
Fu
UTS Qycm@iw wipes
uniw ceulgosr Cie Gib usThOSUps
G
re
oe
aes
:
SO Wallaby! Oemisenten, cosecingi
BIDE FarFleu BvGeral apsGs.
1730
subdued
Vedas do.
Gp GyGaram gouge
Carar@arci
amuUar@ancir imuGs upper Geert
srMed@sreit cmpGure seneveuGlonc gyi ys
wonoTeu
who
senses, even as all the
ie
wes)
became.
1729
composed of the five elements. These elements within
hemnclves seck Him, and yet men do not seek Him within.
”
Master
and became their master. The several nadis that are within
:
Tired they are not;
Still they want to live
In this. fleshy. body,
Of earth, water and other matter
They seek not to adore Lord
gates,
When jiva entered this fleshy body, a veritable tabernacle
of God, the five senses within opened the gates for Him.
1727
Like a mother,
Desire
of the
repose
Within the Becoming Sakti their rays emanate
Within the Becoming Sakti the Lord His seat takes -
272
TIRUMANTIRAM
Within the Becoming
Space appear.
Sakti
the directions
ten as
GaGa
GG
6G
GaGa
When
did
He
reveal
to me,
His lowly vassal.
The kalas repose within Sakti; their rays emanate from Sakti.
After the Lord activates Sakti, the ten directions appear from
Her.
:
AsSass
ASSoss
AS8ass
LS8anss
Thus
Yotssr anmsid
guwigser BIvGagsib
guts s¢eowGwT
srRsS suWwGw.
1733
Sakti further
Sadasiva
this
revealed
lowly
vassal
His Five Faces
of five’ different
(Tirumular)—the
central
Face,
hues
to
Isana,
of
crystal color; the eastward Face, Tatpurusha, crimson; the
southward Face, Aghora pitch dark; the northwayl Face,
Vama, red and the westward Face, Sadyojata, milky white.
1) Kum-Kum—a crimson paint formed of tumeric, alum, lime
juice, and also saffron or yellow color.
2) Aratham—red water lily flower, also red coral.
AGE Paporgbeparn)
Hex gon) oT
AGAGeT Che KTSVH STaVOr-
evolves
In that Space thus opened up
The Six Vedangas took their place;
In that Space thus opened up
The Four Vedas took their place;
In that Space thus opened up
The Four Paths beginning with Chariya
Took their place;
In that Space thus opened up
The Saiva Truth the Four Paths comprehended
Teok its place.
AGE HT NoFIT
Ope
YSSS
WSupot
HioLNGwesr
Heonpgiper mrGer.
Sadasiva’s
1736
Form
Five
His Faces
thrice
five His eyes;
Twice
Five
hands
number,
His
Five and Five Weapons He holds;
Thus my dear Lord, my heart entered
And in fullness pervaded.
When Szkti further evolves, opening up space The four Vedas,
the six Vedangas, the four paths of Chariya, Kriya, Yoga and
Jnana comprehended by Saivism — all took their places.
Entering in me with His Five Faces, fifteen eyes and ten hands,
holding weapons in them all, Sadasiva pervaded within me
in fullness.
snus
snus
sows
snus
FSH)
5H
D50p5s Bases oogsgior
ongun
D50qpbs Qo
D555 ¢Hfor Onc Oar
DsEpss sanFous gsnGon.
Sakti evolves
In that Truth arose
Awareness) twice five;
1734
Avastas
(States
of
In that Truth arose the Rasis (Zodiacal houses) twice
six
In that Truth arose the Tattvas (Body Constituents)
twice forty-eight;
In that Truth arose the Sadasiva Supreme.
From Sakti evolving still further in Siva Truth, arose the ten
States of consciousness (avasthas), the twelve zodiacal houses
(rasis), the ninety six universals (tattvas) and the Sadasiva.
Boa
DpEwGsi
OaHGS
BISOPSG
SOY
UQZSsEH
GUGw
AUG STLD
Five Faces
of Sadasiva
Central
The
Eastward
and their Hues
Face is of crystal hue;
Face
is crimson
unto
Kum
Southward
Face
The
Northward
Face
is red like Aratham
Face
is white
Westward
Kum
is dark like thick pitch
The
The
Fass
FFTs
Hus
g1Gm.
1737
and Siva the potential
Aspects of God-head
Sakti is this wide world
Sakti is this universe vast
Sakti-Siva conjoint is the Kinetic
Sakti
is the
and Potential
Formed;
Siva the Formless;
:
Sakti-Siva Tattvas are six and thirty true.
Sakti is this wide world and the infinite universe. She has
form. Siva is formless. Conjointly Sakti and Siva are the
dynamic and the potential aspects. Out of them arose the
thirty-six tattvas.
WIM FGUCH FIFTH
OTH FHOUG #GarsuH
SSHUL TAVAVIG Foovup wTUHHGH
SSH WIGS FaTHaIcr 51Gon.
1738
Central, East. South, North and West
These the Five Faces of Sadasiva;
The
YGHUD AGU
FSH)
GSHU
55RU
Nom.ajar acyronss Orcas, siburred
1735
a9Gup sqchu gwateaa 2656s.
The
FH
Sakti is the Kinetic
still further
the
STTSO WML CF FSETFIAIGH
Follse SnuT FUSES
Sadasiva
is Tattva
(Truth)
Real
Formless is the Tattva primal
Formed, it is the world, animate and inanimate;
A source of pleasure then indeed it is;
Tattva is all and pervasive,
Sadasiva is Tattva (Truth) Real.
flower
like milky hue:
Tattva (baste truth) is primal, pervasive and formless. Sadasiva
TANTRA
is real tattva. When in form, that is when the thrity-six
fundamental principles of existence devoluted from maya,
Sadasiva is the animate and inanimate world, and the source
of all bhoga.
BTeEMB
comm
GaGont
FHrGloucs
2epQelig,
eribiilenn
Sadasiva
‘*Sadasiva
is our
is Our
my
Lord
Gwuiw
Diss)
cuTne,
595m
uTsGuw.
on
VYYG
Sadasiva’s
1740
Form
The dark throat, the up-lifted axe,
The matted red locks, the radiant crescent moon,
The
Primal
Him
I contemplated,
Lord
that is Grace
abounding,
all dark doubts dispelled.
Bereft of doubts, I meditated on the abundantly graceful
Primal Lord of dark throat, wearing the radiant crescent moon
on His matted russet locks, and holding the axe in His hand.
ssGarcn HHAcD gba snpphydd
2$5nlb aw (pangws DGSPOS
SSS UYGUS SHYG ously
0356
Garg
Names
Aghora
WGLSS
Heart
and
Waist;
face are Her
is Her
Feet
blessed.
Ones
AreHens
forsou
sFmisosrosrrld
augers
aig
susnitpMib
UFenFWTE,
Form
KGS
Oechronr_sé CerHui Yonputb
AGMITIGS HamsQu 3H Ngrencrs
MsqonrrpBOsor 2 crGar O5hsHGS CGs5Gar.
Muse
sronGor.
1742
How Sakti dwells in the Five faces of Sadasiva
entered.
som wh TH
*
Osqanl Degar_t Grafh BaroirG@s
Oseqar_t Curgys Dsenygsh gs1Gor.
Sadasiva has entered into my heart. He is there above all
other gods. Repeat one hundred times that Sadasiva is our
Lord. He is beyond whatever else is said.
Qounips
wrg@eil
Qaswum
Sakti’s crown is in Isana, Her visage in Tatpurusa. Her heart
and waist are in Aghora and Her blessed Feet in Vama.
Lord’’—
heart
SHUG
»9Garsb
In the Vama
He will still be beyond it;
He suffers not those Gods
Who themselves exalt;
who
NMLPSH
STOITGHS
Srepib
In the
1739
Say this times hundred;
Anything else you try to say,
He,
BHCYsE)
In the shining Isana face is Sakti’s Crown;
In the Tatpurusha face is Her Visage
DoatQurGgoandboae
Gopies GewOsriPoo cutcsat sbOwT®
brmiGeu cun@“ercst worlbyGs s1Gor.
Serer
STBYM
1) Tattva means two things:
i) basic truth:
ii) the 36
fundamental principles of existence evolved from maya.
FMI
273
SEVEN
1741
of the Five Faces of Sadasiva
To recount the Five Faces where His Grace abounds
Thus it is:
The Northward Face is Vama
The Westward Face is Sadyojata
The Eastward Face is Tatpurusha
The Southward Face is Aghora
The Upward Face is Isana.
These Five Names, namely Vama, Sadyojata, Tatpurusha,
Aghora and Isana are ‘‘regarded’’ as the representations of
five different stages of Saivism which originated in immemorial
Ppast....... A similar idea about the different Yugavataras of Lord
Vishnu is recorded in the Bhagavata Purana’’. (Pp.122-123
of ‘‘Saivism through the Ages’’ R.K. Siddhanta Shastree).
The
breast,
the
1743
of Sakti
in Sadasiva
head,
tresses
the
long,
The eyes, the fore-head mark, the armour
These the Sakti’s are
Of glowing green hue
As lightning is She, the dazzling crowning Sakti
Fiery bright, Her ten Weapons.
:
Sakti’s head, tresses, eyes, forehead-mark, breast and armour
are of glowing green. Her form is dazzling as lightning, and
Her ten weapons are ‘fiery bright.
coro’
MNereln
Assur Qanerer ¢5Hunid
uspAlg Haas HonaswurH
USTIOMTE
usiey
HUFL
Aflnuw
VUSTLILJHL Y)Fonswmd
usGas HIsHGo.
1744
The Five Saktis are seated
in Sadasiva
The
heart
is the divine
Jnana
The
head
the heavenly
Para Sakti
Sakti
The
The
tresses the Adi Sakti
colourful armour is Icchha
Sakti
In the eyes is the active Kriya Sakti.
In Sadasiva’s heart is seated divine jnana sakti: on His head
the heavenly Parasakti; over His locks the Adisakti:
in His
armour, ichchasakti and within His eyes, the kriya sakti.
#59 prp Canoes souuppy HorHDOe
5D apiGanomes sugms YODOG
FEDHD ULE FVD DGIBOG
65H
|
yng,
senHocs
g1Gon.
Sakti in the First Three
1745
Adharas
In the quadrilateral Adhara (Muladhara)
Sakti in firmness stands;
In the hexagonal Adhara (Svadhishtana)
Sakti is in sleep;
;
In the circular Adhara (Manipuraka)
274
TIRUMANTIRAM
Sakti is in agitation;
Of
Sakti’s
Form
is Sadasiva.
Sakti stands firm in muladhara: She is asleep in svadhistana:
She is agitated in manipuraka. Sadasiva is Sakti’s form.
ss5mer STL YWopsHsys
wher softer gruhoeu
STMGH
wyHD SLH3) SOWSHer
Chars
gauGcr
CGwalier
miGan.
Sadasiva
is seated
in Sahasrara
1749
The Lord is the Source of Light and Energy for
Sun, Moon and Fire
All this forms part of Tantra sadhana, and Kundalini Yoga.
Wists
srapf
BAHSOU eporMlayid mBopwv alFis
STHMAGW FGoup sreiG cutenGov
ouAwu Suid 35Sup comGwe#r
FHAeo
Sipe
B)ssIay wnGL.
1746
What so be the time you seek the great Nandi,
He stands unique,
His Five Faces glowing like the evening sun;
Rousing the Kundalini through Yogic breathing
When you upward course through centres nine
Upon the lotus top, He aloft stands.
To Sun, Moon and Fire
He,lends His fiery rays:
The seven worlds twice he supports;
And in the Centre of Spaces Vast
He stands,
He is the Beginning, He is the End,
His own Form, cool as moon.
He lends the fiery rays to the sun, moon and fire. He supports
the fourteen worlds. He stands at the centre of vast spaces.
He is the ‘beginning as-well as the end. He is cool as the
Tays of the moon.
Nandi stands in grandeur with His Five Faces glowing like
the evening sun. When kundalini is aroused to reach the lotus
top by coursing the yogic breath through the nine centres,
He is visioned.
gapw arpib 26) ot ahs
DscrmOww Bbsrer_sGw Qweougy
OWscinaws Cans BOs Hac
Herp DsrapGs@encr Oore5ssH aycitGan.
Sadasiva
sarGneh
saGbooh
sarGneh
saGbo
The
1747
abides within body
In union inseparable
He ever abides in this fleshy body
That is His nature divine;
His Perfection’s Feet upon my head I bore,
And in my heart's deep, I prayed.
Inseparably He abides within this body of flesh. I bore His
Feet on my head and with all my hear I pray to Him in
depth.
He
stands,
His
His
His
His
Form
Form
Form
Form
OsremigGacr
oaheied
Gucwn
gemrQurG
sitenes
CarulGQover
Opohetd
yostsGacr yagi
Dumiwedre OioWiGw
ueitGacr uswacr unt @ GureGw.
1748
Sadasiva
is realized in the Body
The shining Truth He is
Him I realized in this world below;
Into my heart’s temple here on earth
I brought Him, lo!
Him in union I embraced and prayed
Truth it is, pure and simple;
To Him, the Sun Resplendent, I sang
To music and to measure appropriate.
He is the shining Truth: I realised Him in this world. T drew
Him to my heart. | embraced Him in union. | prayed and
sang to Him in appropriate measure.
as
as
as
as
Lord
1750
is uncreated
Uncreated Siva Linga
Sadasiva Divine
Sivananda, bliss unalloyed
Tat-Para Eternal Supreme.
The Lord is uncreated. He stands with His body as uncreated
Siva Linga, as divine Sadasiva as uncreated Siva, as unalloyed
Sivananda and as Supreme Tat-Para.
AGL
uTgG
somihGaor
sHnflar Omasurw HoadOs
sre
sorfleu wrwihnEGs
sHflact sHFlairm crbswTe
gsroinGs sHuTH S1Gor.
ADwrt
27
(peng
arb
QyiOs
wit
QuupsA@Gb
The
None
Lord
knows
waiGenespy
ugbHtwt prw&)
soe
pepsi
geoew
grGw.
is the Cosmic
He is Akara,
Sound
1751
‘‘Aum’’
the letter ‘‘A’’
And the pervasive Sakti is Ukara, the letter “‘U”’
The two sounds swelling alternate
Fill the world as Aum in unrelieved
entirety.
Siva is akara, the letter *A’; Sakti is ukara, the letter “U’,
these two sounds together swell and fill the world as ‘Aum.’
The Lord is thus the cosmic sound, ‘Aum.’
QSkia5H Siw Qeosybgu snow
QOkasH sort Honpy LWsmglb
QOnas gir cue BHenpujh 2 spb
5s prsGw.
QSOs wars Hop
1752
TANTRA
Linga is Aum
The Linga’s Holy Pedestal is the humming Omkara
(Aum)
The Linga’s Centre.part is filled with Akara (A)
The Linga’s inner round is with Ukara replete (U)
ABT
IPFOT
wWenesms gor)
HM Gd
2677
(psan
yuITUOUUs
HHew
AST
YsTTL
Q)ro%rG)
cwwsuNed
ASTT
sysrob
Q)Smsw
g1Gw.
In the Beginning
Akaram
(A)
as
beginning,
of these
two
As
wnGsw
akaram
Gugsr8) prop bGs
BST MNS HPT
Gurgre)
Sms
ATMA
LINGAM
Aum
of divine Linga.
alsgay
aAfiggsen
prsGw
Nada
the Supported
Bindu
is the Support
Finite
verily is Linga’s union.
Bindu is the support and nada the supported. When nada
conjoins with bindu, the pedestal, the union is Linga.
Sakti.
F558) Hoon
&$5) Found
QoOwsGw
Q)SNmsGw
sFTuTEs
FhswE
$55) Flound
QSns6e
F5rFlagy
$8)
Hoion@s
Siva-Sakti
sruge
(Linga)
g1Gou.
the Unbom
srGor
anGer
which
thus arises
with
His
atte
Sakti
(U)
at
Finite.
You may behold the Fifty heavenly Letters, the self -illumined
akara
light ‘Aum,’ which arises with His Sakti (U). He, that is
(the final support) is like a golden vine that beautifully blooms.
BreipbGwue AleNmswomLD
Mego Gat prs Hanscom
ASS Qocrmyb 65077 Osweurorus
UES SGOMUBSICG Gleuu; woncucmwmsGs.
Bindu
and Nada
Bindu
is the Pedestal,
both Bindu
together
form
Nada
1757
and Nada
Linga
the
Linga
With them two as support divine
The Five gods arose, their Five
perform.
Sadasiva
is Static all
is Kinetic all
is static and kinetic:
Being.
Orpherm GanGenus srosrovrtd
OQrupherm gbu swtsHiw
onrotons
sgnFlous
All ‘the Tattvas
1755
is Sadasiva
is Tatpara, the Being Unborn.
Linga that is Siva/Sakti
the
FEBEU
and Unborn: Being
Sakti-Siva
behold
functions
to
F5DEH SL HSGEVO —gyorLo0T
FEDED SHTLH SEMSMS STCMGS
FEDEX SMEG SGEGHU SFSSCUCH
is Static, Kinetic,
Linga that is Sakti-Siva
Linga that is’ Sakti-Siva
Linga that is Sakti-Siva
you
Linga Comprises
Nada in Medha as the Support expanded;
Bindu that is Supported is the Pedestal
Nada on to it is conjoint,
Nada,
may
Light
MsHayb
is the Support:and
and
Well
self-illumined
Like a golden vine that blooms pretty
Is but He that is Akara (A)—the Support
(U). Knowledge
;
ten
times
five
letters
the heavenly
That
Bindu
Siva,
Go
1756
Upon
(Aum);
all exist
1754
represents
pervaded.
Lord is Light and Support
srGw.
Bindu
(M)
Linga is ‘Aum;’ its pedestal is “Aumkdra;’ its centre is akara,
‘A;’ its inner sound is ukara, ‘U,’ Makaram, ‘M’ pervading,
Linga is bindu/nada.
Sms
yoortshlu
That
Makaram
UG ADpAcm DuTH@Qsmy Osea
siGor GrupAcim susngw g7Gw.
(A) and Ukaram
wnHerm
Linga is Bindu-Nada,
1753
was
brings the knowledge
275
5. sw
Ukaram (U) as beginning, all life exists
If Akaram Ukaram are together known
Akaram Ukaram is but Linga divine.
All life exists with
SEVEN
it is Sadasiva,
g1Gon.
are
1758
in Linga
The grand pedestal of Sakti holds the Atma Tattvas
The central part of Sakti holds the Vidya Tattvas;
The Linga of Sakti, the Siva Tattvas
Sadasiva is Sakti’s Soul Divine.
Sakti’s pedestal holds the atma ‘tattvas; Sakti’s central part,
the vidya tattvas; (Sakti’s upper part linga), the Siva tattvas.
Sakti’s soul is Sadasiva.
WeambyGs
Derbys
Dscrayult wencflu
Hor QunPHerm
HULYGEOSorGenr®@ rsx
Qouwyes
stHuy
GopQsresr.
cutppsons
Gurgi
HIGLwd
anGn.
3759
276
TIRUMANTIRAM
Seek
the Lord
within
In my heart He entered
In my life’s being He entered,
He poured His blessing to my heart’s
Do with me the Lord seek
He
enters
your home,
and
Yorerae pI@uweilh Guens woven
GIn@evrorrey, Guocirincrns GCaruler@arcit reosr
worherm Oegeronr smGuyrbd bw
QurorAer mar@swwi ietroAwct s1Gor.
and be Blessed
blesses
fill;
you.
‘He
He entered in my heart, in my life’s being and blessed me
in profusion to my heart’s fill. You too seek Him along with
me. He shall surely enter in you and bless you too.
Agtuser
Csouracr
womwger
womef!
Oecrafufes
werssioonh
My
Parapara
wesrsy
31Gor.
He who sports the crescent moon and rules the universe is
the Supreme Parapara, my Divine Father. He reigns in the
temple of His devotee’s heart. He, whom the celestials worship
as Hara, resides firm in my heart.
6. Ghent
JNANA
OQGHaid Mga
2 Gout waylb
gay uTPeuct wom gyuwIrsa@u
Soy DwahHgi Darcromsw omnes
ForHoicr
Lord
1763
In the Centre
The
Four
He
below
is, Sadasiva,
are
the Formed,
fire and
He,
in amity,
stands
lock
in His matted
water
Hot OTcnHi&
sSrescucs
crows
Oscrnibier Oneruyas gsgicut Gsalrtacr
acrniber CGnsgicuet ctbQUuG Wier gsctenes
eaMQuer ocrars Hoo ocr
gs1Gon.
Hold: Lord
“There
He
—Thus
the Immortals
stood,’
in Heart
‘‘There
1762
of Heart
He
lay”
in directions eight
Adore Him;
But how shall I praise my Lord
Who in my heart’s heart ever resides.
Sle 1b
LINGAM
Vishnu,
Thus
Nada,
Rudra,
Mahesa)
are the Formless
Sakti,
Siva)
are His parts
He, the Parasiva.
is Bounteous
Parasiva has nine aspects — Sadasiva is the central one, that
is form/formless. Brahma, Vishnu, Rudra, Mahesvara are the
four formed ones below; and Bindu, Nada, Sakti and Siva
are the four formless above.
Gsat Donencrs
Broct Yotencr
Dosis HIgsenen
BAYDD BEBoouw
gant DonQercr
Honeracut
wrat
syomoatgy
Wore
guayp
LomGw.
"1765
Seek Sadasiva
1764
is Form-Formless
Sadasiva
the one’”’
is enshrined,
serpent,
(Bindu,
g1Gon.
Coare pTaIG® vGay Vaprtiues
WGYG [HOw oot GUTID
pTatet OQ
vrer Weawmnd usher g1Ger.
in me
With
(Brahma,
BOPDs
Bip SG
I am
have,
The world will call you a fool;
Tender as the yearning mother cow,
The Four above
As Form, the Formless and Form-Formless
Thus is Parasiva in all life immanent;
As Guru, too, He stands;
Unto the Kalpaka tree He bounties. bestows
.
He, the Sadasiva.
pret:
the Lord,
this conceit
AMD
is He;
Father ‘Divine;
BVGEH
is not
as Mother-Cow
The world will call him a fool who conceitedly claims himself
as the Lord, and defiantly denies the Supreme. He is the
Holy One. He sports the snake, fire and water in His
mattedlocks. In amity He stands enshrined in me.
1760
He sports the crescent moon;
He rules the universe;
Into the heart’s temple of His devotees too he reigns
He the Hara to whom the Immortals in worship bow
He in my heart resides firm.
SGOucT
is tender
He the Holy One.
Lord is Sovereign Supreme
The Supreme
Lord
If you
He
uoTuTEH ahs UchiS) Gly.
SsoTuge: sore wiriiersGarulp
The
1761
He
is the Lord
of the Immortals,
He is the Lord with Faces in directions all,
He is the Lord of Four (Brahma, Vishnu, Rudra and
Mahesa)
TANTRA
He
is Nandi ‘that’ central
They whq
urbBum
stands;
adore Him
as their Lord’
Themselves
His
attain;
Do
seek
you,
so,
ways
the Lord’s
277
SEVEN
sre
uTitiuG
Sadasiva standing at the centre, with faces in five directions,
is the Lord of the immortals. They who adore Him will attain
immortality. May you too seek His Holy Feet.
Gurwm
Sakti and
and
See Siva
Holy Feet.
GoGo
1769
ontGor.
Apengsy
Brosps serous
see
All in Him
See that Tender Flame
You will’ have seen all universe;
Rise
and
see
His
World
There you shall forever
See the Expanses Vast
remain;
Gaicsrig. Het Gn@srup
Gscralencr
Boron
HDusepnd
srepb
STCTL_ OS
perros
WTOcITGm sorexfusoor Mayitd
woiMayidgermg suGw.
1766
The
Sadasiva
LITWgDLd cToiIoTLbemLD Sat_L_cipld
eT
(PES BOTS) (pEN@snadder EHresomTE
sowresenu
SEAS DOES OMWOUGH
1770
s1Ger.
g55HGS
Codaus
2fGule
AorsHoaM
You shall have seen the Lord with Sakti entwined;
Dispels Karmas
Him I prayed,
My Karma to dispel- and destroy;
He measures out Time’s Eternity
As year, month and day;
;
Worthy is He of your visioning;
And with His Virgin Sakti seek Him;
Even when your.folded hands unfold
The One is He to you.
wTHOSWiiond
The Lord,
soir Fgs GHOYULueh
FEDEG
$5
CoC
vuTEssH
Auugss Corwrgs
my
Mother,
in order
according
That verily is Jnana Divine;
Above the navel, in my heart,
There with Her He resides
In rapture unceasing.
Mantras
1770
&
1771
Divine jnana is to chant the glory of the Lord and His Sakti,
the heavenly Father and Mother. They induct the jiva into
suddha and asuddha maya groups. Disentangling him, they
place him in. turiya state. Siva then takes His abode in him.
This is the play of Siva/Sakti.
dispenses Divine Justice
The Primal Lord is He,
The God of the Universe is He;
God is He whom the illumined devotees
Great God is He of Justice Divine;
The Pure is He my Lord;
As half-and-half in Para Sakti He is.
Jnana
and Realize
my Father
their name
Chant
resides.
thought
Siva-Sakti
His Sakti-Cluster,
Ger wiwunt Osr_Gb OuGsOsSWerLDd
EBuyot wn@swioufleicet erioiilonn
uinQuyer wereyib ugtesS) wirGw.
£767
Sadasiva
that in your
Worship
The yogi prays to Him to dispel and destroy his, karmas
accumulated through time, for Sadasiva measures out time’s
eternity as days, months and years.
MD
Lord
praise;
2 ug)
wrod
Hacer
p 19 &
Sonr_u
$s
mUL
t
Qouru
5$D
955
5550
STGH Sifurd
As5b
YSSS
souggictGor
Auws
MPMI HF
The Play of Sakti—Sakti
g1@ourah
s
1771
wrsGGw.
activates Jiva
Beyond Sakti, inside Para Sakti
Is the Pure Siva State, as Light undimmed
Into the Maya Group — Suddha and Asuddha
They induct the Jiva;
From Pure Turiya State disentangling him,
They his thoughts enter;
nd inside him, Siva His habitation takes;
—This the play of Sakti-Siva.
Still beyond and beyond are the Lord’s Feet;
This the Truth of the Lord Supreme.
65H
ASST
Duns
9S5q)
woTibscr
SUUTOOVS
gsroaner
SUMED
ajssronwGu.
Truth of Supreme
Mantras
1768
&
1768
Siva
1769
His Feet are beyond the Beyond. Seeing that Effulgent Flame
is seeing all the universe. He who rises and sees His world
shall remain there forever. He sees-the vast expanses of the
Lord entwined with Sakti. He resides in that seer’s thought.
OsrppAacné sroxlh Gounows Csronpyb
TUppHiml are QmHsaQy wrGlD
Aaiciposr
56D) Aare
Nenorwn_Os
sro
Aacrss PuyorGes
$8 AuwspPgs gsmugib Couplovency
SEDSIC GIMYIGH FOUOHSIG our@ Gi.
All Creation is Sakti-Siva Play
All the Universe is the play of Sakti-Siva
“Sakti is Siva, and Siva is Sakti
1772
278
_ TIRUMANTIRAM
Without
Sakti
It is Sakti
>
Siva is no
and
and
Siva
that
manifest
forever
creation
Form
Sakti is Siva. Siva is Sakti. All the universe is the play of
Sakti/Siva. There will be no visible creation without Siva and
assume.
Sakti.
7. Flas
SNnisd
SIVA
LINGAM
AMIS
surBenad sowrtact
uvE@ey
Siva
mtenesr
ormAGuGer.
is Immanent
assumes
form
continuously.
And full well I adored His Holy Feet
Subduing my senses five;
Garsharm anihs Gaow Fqw
ugharn anon uudvGerm Subd
PaotwsPsryn
Sakti
1773
And
He
The
gracious
One,
granted,
the
Lord
Primal.
Huwctned
265970
wGaecr
UMBSGL
Hibdipser
wgalss)
TSW
borgs
and Transcendent
His blessings
He pervades the roaring waters of the seas
He permeates the spreading winds and flaming fire
Thus is He immanent in all Nature
Yet I know Him not, adore Him not. -
BUESHC
FSH
AFoucroauy
cunArs
UMSG
Swed
wots)
wrGw.
usIss
Doss
Brahma, Vishnu, Rudra, Mahesa,
The five-faced Sadasiva,’ Bindu and
Sakti and Siva—
UMEsiuy onPwuG“ener mics
UGSHEOS Kine Gosh)
LODIFSFUM
HIOLD
yosOsmg@uw
Qosgaid
Guranos
is but one
way
oniwragei
yee
Only Way of Knowing
There
Linga’s Nine
GwrGor.
1774
Siva is Worship
And
from
them
He
not.
here
aa ®nad
sor
sadn
nyWenes
of the matted
Quid recor
Worship
All these as Linga His blessings grants,
He is but Nandi that is Para Supreme.
Rouse
QisUcHes
Bromo onorsOsmp
Him
Nada
Goa Qugpherm Geert emOOect
mrad) siipior cictGm 21 aM
Goats uGagiib aN_@ Hsipsgyd
uneaS SLSEHH u7sH snGor.
1777
lock
yogmihsshp Doyo
Oadanpd
non@siujd 28) BonGor.
wane
Aspects
Brahma, Vishnu, Rudra, Mahesvara, Sadasiva of the five
faces, bindu, nada, Sakti and Siva — all the nine aspects
of Siva shower their blessings as Nandi himself.
Of knowing Him and adoring Him
They who with water and flower chant His name
They shall know Him
Separates
1776
Rouse
And
1775
Kundalini
The
As the One and Only Being
I saw the Lord,
Supreme
State
with the flaming Kundalini
upward
your
Halting within
as the One Being
and reach
acts
Prana
of inhalation
This,
if you,
You
indeed
The Supreme
course;
the body
through
have
and
exhalation
practice accomplish
reached
State Divine.
8. sbON7s5rud
SAMPRADAYA
e1. vOurgea aa) 2 gasgTo Osrew®
in toast uUppHll UNTSgsEmH NUSS!
Opry iar syoausg Homgpicit curéHs
1778
syut Dpcups #1 yorer 5SDCuw.
Lord appears as Siva Guru and gives initiation
My body, wealth and life,
He took from me as sacrificial offering,
(HOLY
TRADITION)
Through ritual appropriate;
He directed his spiritual glance at me
And dispelled my Karma's network to destruction;
And then He laid His hands on me
And planting His Feet on my head
In a trice imparted Spiritual Awareness
And thus my birth’s cycle He ended,
He, the Nandi,
Through these acts of Diksha, successive.
TANTRA
2uIGE5 Ffoupl gesrQunG enon
Quen
ugipbder Gwe Woresror
Qewont Aaupes, HHrsH wnHSGCs
Qwont G@uIe 2 Wwsé@srest tmGon.
Guru
works
Ob
1779
and Chit Sakti that consorts
imparts
Cherish
Word
the Secret Divine
divine.”
Seating the disciple to his right, Gurupara said:
‘*Meditate
on the Truth that lies in the ajna centre bétween the crown
of the head and the palate of the mouth.”’ This is the true
word
Let
the seeker
cherish
it as a divine
secret.
Wt os DsmeGb GMsHHNS BACacner
gictorot wi@eserd cunwBs
Ours
SLOLTES wonPlencr SorencmujLd sTetenomuyLd
1781
OsrssH cneiub curlig5G5.
ait
Siva
Jiva Pure
makes
Indulging
in talk indiscriminate
Aimless
I wandéred;
as Himself
—Me, He made pure,
_All my impurities cleansed
Me
—A
The disciple wandered aimlessly, indulging in indiscriminate
talk. Gurupara cleansed him of impurities and made him pure.
Then the disciple and Guru alone remained.
SNSAGID LIdQyUITS Dadam SMovaicst
Qoshain sormneaw Gwglb 2 ogni
LINsAcIM abs Dorsanis Dscdvovrei
SGSOSrorL reeners scOOQarosr Cr Gar.
Siva Extricates
He extricated
i-o! then
1782
I beheld
from
GHNSOsresr@
takes
Gsnrost Gr.
Jiva
into
1783
Himself
Intent on redemption of my body, wealth and life
He sought me and planted His Feet on my head
And with the Grace of Sakti divine He exorcised
My love for the body fleshy;
And He and I as one He made
Intermingling in union non-separate.
Geron@“eurcigin
maD&
1784
GevGer.
Siva by taking all, Gives
All
He marked me out his vassal to-be
My life, possessions and body He took as His own;
But as he it was that all my sustenance gave
How dare I say, He took anything from me?
He took me
into his divine order of vassalage;
GPsHcrm
Coase
making
Maya
the Lord
that separates,
that is seed
of all.
my
body, life and possession as his own. He gave all and took
all. And I gained in the barter. What have I to complain of?
CeRuyr gag
OnMsEGw oreo Honv@upm Foc
upsAcap srugeaset uppw Gprenw
Unéss mPwrsnt Guyer guuGr.
Ghosts
do not know
the Truth
1785
of Life
This body, the Lord within,
The Prana that is breath,
And the Soul that dwells inside
The truth of all these
That
to the perishable
They
who
know
body pertains
not,
they are.
Qomiajor
wars.
GwvsipsH
Gsrespyi
Loria
QSMTIYOL
2emiao.
wars
WNTST
wits
Epigw Meenw
2QomifSUS HTD
2omrpgacs tmGp.
Know
the Finite Truth
1786
They the Awareness have, see worlds all,
They the Awareness havg, know sorrows none,
When they that Awareness have truly realized,
Théy indeed have the Truth Finite seen.
Jiva from Maya
of all life existent,
they know not,
me
carmgens
Unto ghosts of the dead
and He, to balance brought
barter, all to perfection indeed!
He is the Lord
His true nature
Stor
Osresino
True,
it as secret
ma
Asreminr org Gut sige GMsQanerors
Osresiner 2uUITOLTGE sTUs GYpTsSHencss
OsreaLret vewpops shsccr Gartanp
To His west. (right), He seated me
“Daily on me meditate’? — said He,
“That it is but the Truth that lies seated
Between the crown of the head and the palate of
the mouth
the
QW
Siva
usFlu BEACH ougsgG5y, srMwen
HFFQyld scraiancr HlencrGQuicsm cucjQumcper
25F5GH Sippy ajoresmrsGe Cuoogy
ome uss
cuTwiBm ourGs.
1780
This
2 vGurGer
for Disciple’s Redemption
And Param the Truth Supreme
—All these to attain,
Gurupara my redemption worked.
Guru
279
BIA WQeouUs SHEE!
FFSwirev
unLe® 2iSelh uppm £&)Gu
Life and body, and Prana breath that fleets after,
Siva the mighty
SEVEN
aru) upd
soubs giNusge
aro oINGS GONG FasHov
Awad onor wopg HAsCsrtéGes
HUY
AHGTSES
BHPSEOEC
OervaGs.
1787
a
280
TIRUMANTIRAM
%
from the Primordial
Woken
Wandering
in the Badily
Turiya
Then he the Knower
Become but one.
State—
Active in the Sakala State
With Tattvas six times six,
On them whose souls have thus
Nandi His Grace bestowed;
What
State,
roamed,
shall I say of His greatness
{kevala),
have
wandered
in the
state
the
and
unitive.
piohg)
ones
cuTeA
Bios)
infinite!
bodily
Him,
(sakala)
knower
Like
body
and
As life and
1788
I with
are
and
the
known
body
alike
the
heavenly
Lord,
one
We;
one
in Him
in indistinguishable
21 quit
GCurgyenw
The best approach to Him is not in dualistic terms of ‘T’
and ‘You.’ Jiva and Siva are as inseparable as the body and
the life, the heaven and the heavenly beings, the honey and
its Sweetness.
Rosso
OewiHerm
Gsoaut
Aucnor
wus
AMairayLd
AUB
AUsib
Hugid
Aosyrd
Moor
ocho
Knower
He and
he knows
If he knows
If he knows
Him,
Him
Qosss
Himself
1789
the Known
Him
not;
then
Knower
PLACING
wr Asad usgyw.
airou gulGb 2t gy
AGMA" ATU
Quigarg
ayorPerm
Truth
Gurratp
Truth
wien
and penance
is Indivisible
are the graces
Me
as Being Supreme
me;
the ‘body and life are We;
truth;
‘He
to perfection
He
the
Lord
wrought
me
of Immortals.
ematiy
OF GRACE
Elusive
two;
1791
to Perfection
the
1792
Darkness (ignorance) and Light (knowledge)
Are the states two;
Life and body are the forms two;
Dharma
wrought
OiowiGu
OonGen.
Like
FoIOs
sirGing
Seer syMujid
This
Caos
FO YPh Boupt
Goummu
He is the Supreme Being. Still He never stood away and apart
from jiva. He shapes the jiva to perfection and draws him
into Him.
is he not;
9. Baauger
Qous
2A
Dodoow
wT@erer
He stood not apart from
That the Lord Knows;
Q)cvoncv
becomes
snQcrer
Lord
wHwor
wAHudev
onnGw.
became.
identity.
QurGigiib
soon
one
feel
QuGpscreaw
Augib
become
Infinite Bounty
Together are We like the heavens and the heavenly
beings;
Like the honey and its sweentness that I do savour.
AVM
(Siva)
Siva stands in relation to jiva like the life and the body, and
thanks to the bounteous Grace of Siva, the jiva can become
as I and You;
life inseparate
Known
He in me stood in identity full
Bounteous as He is unto the rains from heavens,
Siva and Jiva are inseparable
none
(jiva)
Lord’s
pr@“<crer SQwcr Gamcvoncy post
gon 500
oaS“ercr ayeout stores ay oxflergy
amQ@ercs aitonaut Hoag) weilgsitact
CGsOerer Qos DoorsHenp ounGp.
is approach
the
si@“ercr Howes oamGtommytb
Srayult Gurayosrit curteayorest
wrup&es Gurm@urryp) .curayyores
culbug mrss) worG..
1790
possessing the thirty-six tattvas.
There
He
So long as Siva and jiva are considered as two separate
indentities, the jiva does not know Him. When jiva knows
In his infinite greatness, Nandi bestows His grace on the souls
of those who, having been woken from the primordial turiya
state
and
Aisa
Morsé@Qaral
Hips
Agog
Pray
and receive
is He
for us
eid
wrrGloreh
1793
wrGw.
Divine
Light
to see;
Beyond our Thoughts is He, the Nandi,
Distant is He to touch and feel,
Pray long in the light of your heart,
The darkness that envelops you dispelled
stands.
is but the blessing within.
Nandi is beyond sight, beyond thought, beyond touch and feel.
DU
.
the darkness of ignorance that envelopes you stands dispelled
situs
Beit AGG
SG sBuen
arigpees
CrwonTs
Praying to Him
Oud
CGararD
from
the innermost
recesses
of your heart,
TANTRA
SouG“eier oorGar Gaows Gsrerpybd
AamiidIGe fuer MAtseyb HHEGE
CeDiim Apmsous HEOQSOr prig.cd
AOU)
sT_F) So7G wrGw.
1794
God’s
Grace
Leads
Because they were tossed in doubt, the celestials did not know
the Lord; but the yogis had known Him in.the days gone
by. As prana is the pulsation in the fleshy body, so is the
to illumination
wrenouler Oscimer srevmaci
cun@crmacr
es eHact orLdenm
curgh) Cargiencsr wrG@were
curctQugps Sorenocusd corGen.
Lord
Knows
His Devotees
Lord
AGM
srGer
be known
wBuyid
Lord,
1795
Wiese
of Himself,
will Know
1796
You
Himself will know me,
When my Karmas perish;
I know
not
when;
but
Nandi
will;
Do melt in piety
And reach divine Consciousness;
Sweet like honey is our Lord of Immortals.
The jiva does not know when his karmas will perish. But
Nandi, the Lord of immortals, knows. Then He Himself will
know the jiva. So let the aspirant melt himself in piety and
Teach to divine consciousness.
Bros sorGm WGsAetm Seoncr
ares s7o5) wing) wwe
smc
gioGor WYUITEAGID QomrLt
Sra) wrcrdsroncr wry) ourGo.
1797
If I do not Know
Lord
who
else shall?
I have known the Lord from days bygone
But the Celestials knew Him not,
Doubt-tossed were they;
sroIgis
woHwnir
Gsont
5HGqSH
somomrer
(poromt
sno)
Grace
in Time
prGor wuMAocr 55S) wmiuym@srev
omGor WG) wWosriteno wosrtbs
Dor
GsGor wenerwors Gao onGan.
soreney
5560S
AGWMAHGH
oaitGy.
1798
is All
They know not the measure of Grace
That is pervasive all;
They know not the ambrosial sweetness
That
They
That
Who
from Grace flows;
think not of the Five Acts
Grace subtle performs;
knows how all-pervasive is Grace,
ADA
Hs
Mug
indeed!
GVA
Curia) wras yesOu yortbar.
Lpaug ors AWG
BVGECh
OsN@anG
Hermprt
Various
to jiva.
Dencrsar
wret
HET
AGONH
Endless time passed in ignorance. When ignorance gives place
to knowledge, the Lord will know jiva to: the extent of jiva’s
depth of knowledge and intensity of love for the Bounteous
will He
in jiva unscen.
AGOMWIG
In ignorance my time rolled on;
Yet my Lord will in time know me;
By their light of Knowledge and love intense
He will know them,
He the Bounteous One.
One,
281
The Lord is the Light
In my fleshy body as Prana pulsates
If I know Him not, who else will?
In the hint of His grace,
All universe shall be revealed to you;
‘When the dartness of ignorance lifts,
The Great One stands revealed;
When you seek Him,
Your swarming thoughts on Him centred,
You shall see the light of Jnana,
And thus immortal become.
Gsr5aO
GuIbsD
ATlhSO)
FNTHSD)
SEVEN
Flouorud
Acts
oanrGr.
of Lord’s
1799
Grace
To seek the Divine Light
He grants the light of knowledge;
He infuses the organs of sense
With desire
And leads you to enlightenment;
He then seats you
In the midst of the devout and holy;
‘They who His Grace thus received,
Verily became Siva themselves.
He infuses jiva’s sense organs with a desire to seek
enlightenment, leads him to that goal and grants him the light
of knowledge. Many have thus received His Grace and have
become holy; and remain devoted to Him. The Lord seats
them amongst the yogis. They finally become Siva Himself,
AGMD
Wns
LEMe
9PsAeoo
cGald
suomi pH
LGM
Aorbss
SITU
AGMID
stTHHHD
wHdySes
urs)
wemsBe
Fry
From
Birth to Liberation —
In
In
In
In
Grace
Grace
Grace
Grace
His
His
His
His
1Gar.
1800
All Acts of Grace
was I born,
I grew up;
I rested in death:
I was in obfuscation;
282
TIRUMANTIRAM
In His Grace
I tasted
of ambrosial
In His
Nandi,
my
Grace,
heart
bliss;
entered.
In my
The jiva is born, grows up, remains in obfuscation, dies, and
then tastes ambrosial bliss of His Grace. It is Nandi who
confers this grace.
AGIA
HAYSU
OQugaso
AGMSD
LGM
Hyyows sriuypps 559
BUSS STO Sy
AGI
1559)
WELDS
More
As Nandi
1801
Acts of Grace
By His Grace He rested His Feet on me
By His Grace He granted the fervour of devotion
By His Grace He fed me the bliss that is ambrosial
By His Grace, Nandi my heart entered.
The jiva, then bathed in the ocean of nectar, rests his head
on the Lord’s Feet in fervour of devotion, fed with the
ambrosial bliss of His Grace.
soourss CrssDH
ALL
Coase
uTesDon
soups
OL
asp SB wEmbss HL SB
Gres gqisCarcipr Honow Gd ontGw.
1802
It was His grace that led me into Pasa
It was His Grace that freed me from that Pasa
It was His grace that in divine love granted Mukti
It was His Grace that granted me the love
For the State beyond Mukti.
Cput
WpUT
Opis5s
GurG
AGMSS
wrgocr
Apap
epar®
omoncs
Grace
1803
&
HSDYSA MAO
SIMHS
SEG
wrong
wreDs
emrGay
PdGovais
Naso
wrerpH
wrGw.
*HebyGs
P,P
eh
srorpH
By
9NGur —_Mwrs tomuotew
AW FTCMOLICN FGI
Lp 5p
trw umes Hw weimmjt_or
AW AGMNnss wroGge suionsGu.
Bounties
of Lord’s
1805
Grace
He gave me the intelligence that reasons
He gave me the senses that Maya inscrutable
fashions
He gave the five elements
And the diverse sense organs
And the Five Acts of Grace
—All these are but the bounties of His Grace.
out
the
inscrutable
senses,
to
enjoy
the
elements
and
environments for my functioning, and performed the Five Acts
for my liberation and attainment of Grace.
AGG
Faoup
womw
UayS)sLb
AgGGer
sore7
wow
aitocGin
Q@Gar
DeahiGu
GQweyQueigGid
AGG
Faorss
crormMlulos
All Phenomena
are
recs
mrGiw.
1806
manifestations
of Nature
of Grace
are His Grace
are His Pure Grace
All, all are but the Grace of His Form manifest.
or light.
.
AauMwor® #5] Hspsrsw abs)
SAULMLICH MIbIpsor FECT BMTSoILb
UMUPD) Wigyib ugiwsGerer or
Beam
wih) pytiueucr g1Gor.
1804
Cups
entered,
became.
All are but His benignant Grace, be they the manifestations
is the Lord
sem
not;
of nature; be they -animate or inanimate, be they darkness
Nandi is the Holiest of the Holy, the dharmic sea, the Pure
One, the Primal Lord who has sundered jiva’s bonds of birth
and entered his heart by His infinite Grace.
HEL YSS
Him
As darkness, as light, the Lord’s Grace pervades,
1803
Who my birth’s bonds sundered;
Of the holiest of holy is Nandi
He is the Dharmic sea;
The Pure One:
The Primal Lord
In amity my heart entered.
Mantras
heart
All animate ‘and inanimate
Lord is of Infinite Grace
Of infinite
my
I blissful
All manifestations
55D
abscrcr 43H ugtugesr
upOgor 2ombdyG 5 g1Gon.
abounding;
In His bounteous Grace, He gave me the instruments to reason
and Beyond
Grace Grants Mukti
grace
Sivam
Entering the heart,
And
By His Grace was I bathed in the ocean of nectar,
uTagQ
heart He entered,
Even if He is in there,
Those devoid of Grace know
me
He filled me with bliss;
As Sivam, he made me
m3 y
s1Gor.
Nandi entered my Heart and made
The
Nine
Siva,
Sakti,
the luminous
The
five-faced
Forms
Sadasiva
Nada
are
of Siva
and
Bindu
holy,
Mahesa, Rudra, Mal and the lotus-seated Brahma
—All
He
1804
God
1807
these
forms
nine
assumes.
asGoGuTger
Gs
ohergrts
AGL ST
epi Gori SOSBT
Garermib
Gsanermr.
.37Gor
TANTRA SEVEN
QGocsonciGenitéan
OSG
Haus
Csnermrs
satron CorrisQamGerF@oreiurGw.
Grace
Gives
Divine
1808
283
gaps)
ainGa
Acing
srenGured
One
See the light everywhere;
Indestructible
who
have
not
See not the Lord
the vision
of Grace
that is Truth Subtle;
They that have the vision
See Hara face to face.
He
The blind do not see the sun ever. They who are blessed
with divine vision see light everywhere. They who are not
blessed with vision of Grace cannot see that subtle light; they
who are blessed with the vision of Grace see Hara face to
face. The Lord is subtle Truth.
grGor
Uot_SHOG
grGor
auiniNS
snGor
Lord
Himself
Alone
creates;
wirGw.
Performs
Himself
1809
grants Mukti
Himself
the
preserves
FOVUTET
HTGMGH
Lord.
SMTSH
Qenuphn
wrucde
OgsrenGn.
1810
The Form, Formless and Form-Formless Aspects
of Siva
‘The
in all life
immanent
is;
He
He is; but He is not they;
indwells
them
as Friend
of my
Divine
desire.
heart’s
GausGs MaNObh Herve ¢59Gur
Liwsé Gyeoouysr GTS
Mot fHe Qu
Gurwé smoun ars YyosrtbSt_@
Sus sarah
outs oNenorujGw.
1812
and Bindu
are
Activates Pure
The
Immaculate
The
Kudilai
One
(Pure
who
Maya)
Evolved
whenMaya Sakti
in my
Sakti
heart
He
Siva
dwells
activates;
UTGLD
ADVUIT UGYG UTGEh FS5TFlaid
Howunrer SipareiG sOG utes
Goowr
Transcendent
and
The sukshma
(subtle) maya sakti is activated in the
Immaculate One. From that movement is nada bom. The
imperishable bindu is then produced as the seed of the
manifest world emanating the different kalas.
after;
all-immanent
is He,
1811
And from that act is Nadam born
That emanating Kala rays diverse
As seed the imperishable Bindu produces.
the Five Acts
Himself destroys; Himself obscures
Himself, all these He does
And
Being
Nadam
soSOHOR
gnGor gio BOS grGor wonpsBOS
siGer VonaPsiigs smarys® 5B
sonveaicyy
is Immanent
This His play, He
of Grace
GUD grishlencv
2TH
God
In them
gsrem&)
arGs gi onc G)uscirow
wire Gi_crgyer GpwGLo.-
HAP wenuwdvy
Acipg! srcnaencr
Vision
They whose eyes are blind
See not the sun even;
They that have vision divine
They
2 eric)
first four (Siva, Sakti, Nada,
Bindu)
are His
Form-less’ ones;
The un-moving Form-Formless is the Sadasiva;
The abiding last four (Brahma, Vishnu, Rudra,
Mahesa)
Are the Formed ones; .
All these and the One beyond
Meer
wupMS
MNenorws
sofioneow
sTGor
aud
Wes.
womenw
AaaQurep Csourt Pertwee
aG“oncr Sevres. Caras
Gogid
onrGw.
1813
The -Devolutes of Bindu
The Bindu that thus arose pervades everywhere;
From it rises the Maya per se and the Mahamaya
And from them emanate the immortals and their
clans
The Mantras and the Vedas too,
And the countless countless worlds swarming in the
too are
He.
spread.
10. 21@@enreh
LIGHT OF GRACE
AGAMD
power
AGAMD
poovpldvont
AGAD
OiGew.
upwat
Oehwar
AGAD
MG.
Psa
curGy.
Be Born
ois sups srsait
Will never Grace receive;
Nor be freed of Pasas Five*
sodurs fest
in Grace
and Receive
1814
Grace
Those who do not take their firm stand on Grace
And in conscious determination steep in it not,
They will not know greatness that Grace gives;
They
will not
resolute
They alone know
Grace
be;
:
who
to Grace
are born.
Those who do not take their firm stand on Grace and are
not steeped in determination will never receive Grace, will
284
TIRUMANTIRAM
not be freed of the five pasas, viz., anava, maya, karma,
tirodayi (obfuscation) and mayeyam (desires); will not taste
of the holiness of Grace; and will not be resolute. Those
who are bom to Grace alone know what Grace is.
“The
five pasas
are:
the primal impurities — anava, maya
Marans
AqésHao
MoraGgn
MormgGd
Noraqont_ wiirser
Mearsacur g1Gw.
Light the Lamps
of God
by Inner
and karma, and tirodayi (mala of obscuration) and mayeyam
are the tangible manifestations of maya.
Light the Lamp, and see the Space
Before the Lamp all pangs cease
amor uPs55 wIpsH GCuipsD
Are but the Light,
BIT
SHYSRS
sTMGH
Nandi
Grants Unending
Nandi
the great,
Nandi
Nandi
that barred
emuige
the way
of my
word
He
In the unending
Mantras
1815
&
said,
‘Bathe
future
birth;
eternally
sea of Grace.”’
1817
The great Nandi planted his feet on my head and I prostrated
low and prayed at his feet. All worthless knowledge vanished,
all impurities were dispelled. My birth cycle snapped. He gave
me the ambrosial bliss, calling upon me to sport in the
unending sea of Grace.
Boyd
uTyyd
GsyuyH
auyu
Lape
HAygid Hoppus
soaCGror
anGn
AucnQuGE
GHurs
mrorccst
Thus
sormnmws
Him,
and
@HDGn.
Siva’s
ayuNtFley
are
1816
greatness
saw,
And as I with Him united
He, His indefinable Form granted
And in me pervaded, His Grace imparting.
2pp Pmiiybd 2Mjiww wnorgyid
updu wirwres ut wOwertivicér
os
assoc sQucr nymaggrer- Gui5sD
spper at Grier spsueds GysGon.
1817
Nandi Planted His Feet on me and imparted Grace
The birth I took,
The impurities (malas) I bore
He dispelled as but Maya’s cloud;
“You are of these rid’’ — so saying
He planted His Feet on me—
He the Nandi famed;
All unworthy knowledge I. gave up,
I prostrated and at His feet prayed.
HMerdacr Cupp Quciew ser
Pars Pancsr eparGer CGagener wrgyd
shine.
Son
tomGi.
Light Unite
light and
1819
One
in Siva
darkness
Only to those who have light, will darkness cease;
To the eyes that see light, darkness is not;
So, too, when the inner light dispels darkness.
The Jiva with Siva one becomes.
Light and darkness are interminable. Darkness will cease
only when light appears. The eyes which see light do
not see darkness. So too, when the inner light appears,
all darkness flees. The jiva becomes one with Siva.
yoGw
AnGw
HAsGGsencmi Dunhsypeo Gy
yesOscrecr Horwe oirs&)
anGw
YyesOsere
snap
85S
DonssQGs
Lord
and sang and wept and lamented
I sought
Interminable
Lamp
eiPun Ogsmefujid
GunevGar mmruyeir
SnGwdscr Oncol
Imparting Grace Siva Grants His Form to Jiva
I danced
tas
GNS5OSCH
sore
gosrgib
By Inner
the famed,
He gave me the ambrosial bliss that never cloys;
He the Lord of a thousand names;
In one
QB
in the Divine
gohuGarnrs sorGor
erga asomtaeax
Grace
Light
They that have the Light to light the Lamp
ead
Guise
Gur WMrapsuU@uibureGu Opgrorpasfied
BIT AGLSLY HOOSH mrGon.
1815
1818
GsGon.
1820
©
is Gracious
Aimless
I wandered,
On me
He planted His golden Feet,
In purity He entered, and made me pure
In charity He entered, and gave me the bliss of
ambrosia
What
ho! this gracious act!
In wonder
limitless,
I stand
bedazed.
AGgrg Ducm aa
gerd
Ourgers Deucrm ysotwd georgyid
WETS Gus WoTlYyGH Srenears
OsGgeppith Yorooré Hash warGw.
Grace
There
There
1821
is the Refuge
is a Space Vast that is Grace
is a Refuge Safe that is Lord
In me He entered, my darkness to. dispel;
Know Him fully; then indeed, is Siva-State.
aguiics ettuper UnbDa Hopson
Cadorg DswausOer OnwUIuTGe
uTpe ujbaupead apa
crguir
Gapoxh Cambs Gatuicicd BGz.°
If other
gods
Save
the Soul
be bor,
live and
die
FSH
1822
TANTRA
Are
they the True
Ones?
And
save
—
Speak:
Let us this body leave, to vultures a prey
our
Soul
this you should
proclaim.
SEVEN
285
If gods are born, live and dic, can they be true gods? Proclaim
that — to save jivas, lest they should leave this body a prey
to the vultures.
1l. Hayne
SIVA
2 ciremtb QugaGsrule
omgyjt_td
LimevwiLd
Adore
cusrenh Gonoinise curdiGsr Lgeureev
Ascrols GaohountéGe Poucr Houmas
Serer)
Yoooubgm
sro
wosalorsGs.
1823
Soul is Siva Linga
For
the Bounteous
This
heart
is the
holy,
The fleshy body is temple vast
The mouth is the tower gate;
To them that discern,
Jiva is Sivalinga;
The deceptive senses but the lights that illume.
This fleshy body is a unique temple; the mouth is its tower
gate; and the heart is the holy sanctum for the Bounteous
Lord. For those who can vision, jiva is the Siva lingam, and
the senses the illuminating lamp.
GaulLad yerenib Nig.
pHDSGS
ST_t_eylb prubleves sSmenevujLd Lomencvujld
ome ta) wircier aycrorm
GaiiralsG@w
urea) am @gibd urea) wngGGw.
1824
Prayer is True Sacrifice
To Nandi of the spreading matted locks
That the sacrificial oblations takes,
We nothing offer;
The sacrifice that we morn and even can give
Are songs of praise that melt His heart;
Let us that sacrifice offer,
Verily, that is sacrifice, milk that is sweet.
urer@ump uTrser LoTUTET sTeITe
Lorot sgnfAeucr gsoromoruT cnASSI
Cocrupsib rere wrsGau mssOaror®
Sarypae Gewwg Aousnoeu orm@Gw.
1825
Worship
The
Lord
Is the Para
Sadasiva and Become
that with His consort
Para
and
Behold
Him
You cah think of Him, you can speak of His Truth
But rare indeed to see the Lord of the Holy Feet;
They can but see the Lord of the Holy Feet
Who adore Him with flower and water.
Siva
of sweet
rarely can you behold the Holy Feet of the Lord. They who
adore Him with flowers and water can see them.
WE;For
wien
Ope fain
Fre
HloreNw
cumearouir
HeorwG“ug
srzesrtb
AGF
Smb2u
sngiwerr.
Crr_Grr@w
AGO
Gur@a
svggrsHs
snteGor.
Celestials Worship
speech
1827
Lord with Archana
Why is it the Lord has taken His seat
In the heart of Beings Celestial’
That consecrated water and garland of flowers bear?
With offerings five of dishes sweet
And with upachara rituals two times eight
They humbly prostrating, in archana, worship.
Why has the Lord taken His seat in the heart of the celestial
beings who bear the consecrated water and garland of flowers?
They humbly prostrate in worship, offering the Lord five sweet
dishes and sixteen upachara rituals.
‘yoroMucs
Dewanrtage
Yas
soor®
ACID
HF SCT HTM wrHoed
aarcHc) unelscr sribilennulsenesr
porcar wirie Bipayfier mrGp.
1828
Pray and Receive
Grace
The devout are they with flower and water pray
The Lord seeing that bestows His Grace on them
Countless are the sinners that know not how our
Lord to approach
Thus they slip by in ignorance deep.
Supreme;
In Him enshrine Sadasiva
His upward looking Face as Isana consider
And thus your worship perform
;
You shall Siva Himself become.
Ponorougsid, curio QuorPoug). Locvevrp
SOM EPO FECTS FITS ous
EOWAPUR FENCE KTKTGD ousvevmir
1826
yoornet Bi@srerG Gurppeusd onGy.
T39
the Lord
Well may you think of Him, and speak of His Truth. But
Lord
sanctum
PUJA
The devout
are they who pray with water and flowers.
On
them the Lord bestows His Grace. The undevout are they.
who do not know how ta approach Him. They let go the
chance by sheer ignorance.
ASS
TUSTSS
wl@bh
ulseGaer
955 Moles Grows gwtpart ussHmss
&55W 57% MarsAs MOszalsaGar
(shut Ounergisb apach OuomphsGs.
1829
286
TIRUMANTIRAM
Anoint Feet of: Holy is Unto Bathing in Holy
Waters
Know
Who
the reward of bathing
In the nine waters
His
of the Lord. Mula
wered per mrgues
Aps@un® yst DSossyu aHH
bpiiicag
worenst
apuGib
anudup
CGaew@ub
spt
cucsresrid
YpnGer.
1830.
My Prayer is to Worship Lord with Archana
Even if in thoughtlessness
I world’s ways pursue,
Do grant me this:
That I with water and flower
Unceasing
adore
BIT Sonemyid Mwot Gprwaeps
897% si_gyb foggy srihngw
1831
Chant the Thousand
of Lord
swarm
Names
in hordes
seeking Him;
The seas and lands unending,
All that yours shall be,
When you chant unceasing
The thousand names of the Primal Lord,
And the One Sagred name Special.
Mantras
1831
The immortals swarm in clans seeking Him, ceaselessly
chanting the thousand names of the Primal Lord. Hordes of
celestials; seek Him in an unending procession, bathing Him
in “‘pancha gavya’ (the five products of the cow).
Bomsgd wey Hoot sorspOsryps
gigs Dears smoaucd amGgag
Cs@isg wrwet 2e1Gar OgseléeGanit
uit Gesiph usigsgyper mrGon.
1832
Lord is in Our Heart
Bathing Him in the five products of cow (Pancha
and
Upbt aGgugria
their
attributes
75S)
Cup@scrpoutGonnit
Grace:
Bearing choicest flowers and water
The heavenly Beings over clouds traverse;
And with Pasa subdued, stand and pray
And
unfailing My Lord’s
Grace
receive.
The heavenly beings traverse over clouds, bearing the choicest
flowers and water; stand with subdued pasa and pray to Him.
They all receive the Lord’s Grace without fail.
stay
alison
Enter the Sea
In the
With
55HDSEG
S_HYSG ourHonw LpsQarcsrG
SLVOINLODSE oOSMpP wnlL_L_rgnt
s_Qqa AYsgAct mG.
1834
expanse
of Heart’s
of waters
spreading matted
Faith
(Ganga),
locks is Nandi;
Renounce the sea of unbelief;
Enter the sea of heart’s faith;
adore Him
not thus
With krands laden with flowers
Will in the sea of sorrow fall,
And forever immersed be.
SPUD
gers
Oso
went_Ssl
aupouGemoncrt Gort) wintseir
upPiu® eumtus Goup alip
OaucitinG Ganges Cwalfer mrGar.
Break
& 1832
elements
Celestials Pray and Receive Lord’s
They who
Sugn Woh BoreaDo prwupb
Bor appQumscr 9»Dr IorGer.
that is heart
saps@sreat unsé5 sumBper Cnssu
Genprisern) erid@ug wren onrGw.
1833
LTT
EMME
ATH
You;
Even if in thoughtlessness the devotee pursues mundane ways,
may he ask the Lord to grant-him this boon; that he should
unceasingly adore the Lord with water and flowers. Let that
be the devotee’s unfailing prayer.
Immortals
five
flower
revealed;
beaps@aencsartiuoripher
Qactors
This my prayer;
O! Lord of immortals!
The
the
seek. the Lord
none;
stands
2mpsQaremt
(Tirumular) proclaimed that those who anoint the feet of holy
men who are upraised in jnana obtain mukti.
Nay
end
the honeyed
Grace
He who
created.
They who worship with water and flowers reap the reward
of bathing in the nine Holy Waters
knows
Within
of the Lord;
Mukti indeed for those
That anoint the feet of holy men
Who in Jnana are upraised;
Thus does Mula proclaim.
bpuypp
Gavya)
The Celestial beings in hordes
the Banks
1835
of the Sea of Sorrow
Breaking the marshy banks of the sea of sorrow
They adore Him with buds and blossoms;
They who know this not, into error great fall;
But those who know it, will see the Lord
In ‘the crown
of their head,
seated
within.
Overcoming all doubts, they should adore Him with buds and
blossoms in tru€ faith. Those who do not know this, fall into
great error. Those who know it will see the Lord seated within
the crown of their heads.
Luc)
uwer)
OancsipiciG ustiet g1aNL
cntéapor grGor wuuigytd
pucrHacr apap.
wre. Gao
aupgiper prGon.
d
aweamts om@“acpib
1836
TANTRA
Adoration
There
287
SEVEN
And like the rain-laden
Forever prosperous you
is the Way to Reach Lord
is one way to reach Him
clouds
shall be;
Adore Him with flowers many;
To them that do this,
The Lord by Himself stands revealed;
Gather flowers and carry pure water; bathe Him and lay the
flowers at His radiant Feet; stand and pray; and adore Him
ih unfailing piety. You will forever prosper.
This the way to the Holy Feet of the three-eyed
God;
Oacrg Mearsg Oengtiucail Guicsmesnit
Acrgy OunGgss Qeonueh Geis
gag sanor gS
OsryH4H
Osrary@ Assqyy mw
-actGp.
1840
Adoring
Him
thus, He
fails never
to stand before
you.
To adore Him with many flowers is the sure way to reach
the Holy Feet of the Three-Eyed God. Ta him, who does
it, the Lord stands revealed, unfailing.
gsgot wrwer gis Ograpgipler
onmisOsi Seor sGHL_GCe aug Qwesmen
PIsHaw
epar (SIG
Sigsanca
wigs
g1Gp.
1837
And
.
they adore Him with flowers diverse,
in love
endearing
at His Feet
worships
His Grace to receive;.
How then do you in prayer seek Him not?
When so many in endearing love pray at His Feet with choicest
flowers and deep devotion and receive His Grace, why do
not you, too, seek Him that way?
Gsats Gorny.ens cupgine Gosrr@
gitb
LUOaun® brews C5sHU Yohgsenca
epaulh iste ipseccarus Hearm@sct
Eireoww wrt Heoncrsscc conGz.
1838
Siva is the Primal
Laden
with
flower
and
The
Lord’s
Worship
warship
in
mannet
yore.
““My Lord, the Primal One, the Timeless Eternity,
—Thus
Receives
And offering water and flower daily worship.
He will accept you, thus I said, even in days of
Seek Him In Prayer
The Holy One,”
To perform
appropriate
Lord
Senses subdue, hasten, and quick at His Feet fall;
cumisplorp
gBsgice
The
One of Plural Three
water
Whoever thinks of His bounteous Grace
Him He blesses,
He, the Primal One of the Thiee.
Adom
Him
with garland of flowers
Place
them
at His feet
Praise
Him
as the Lord
Those
thatthave
Primal;
daily prayed to Him
And yet have known Him not
Let them adore Him with Athi flower, so dear to
Him
And pray, their base nature be cleansed
of
to Goal
Supreme.
flower of the tree, bauhima
racemosa.
It is dear
Adore the Lord with the athi flower so dear to Him and pray
2apssae Gorip®@ sinew Gr769U
oopiiten) Weer QuGsseard Gussf
QapsOsrerr utgs Homwost grod
You that labour hard
Gather flowers and carry water pure;
Adore the Lord in unfailing piety
And at His shining Feet lay thy flowers;
And stand and pray
Way to Goal Supreme
1) Athi —
to Siva.
The celestials, seek the earth, laden with flowers and water,
and sing the praise of the pure Lord, the Primal One of the
plural three who blesses.
Pray and Prosper
srsBuyh musggiey Fwd1yGleucr CysBuyid
gs8y sre Weopow wien
BSD wosS.
- SSDS SHMSETCH
wrgHaGs Geadgyd ayfwg curGw.
184}
impurities;
—That the way
The Celestial beings seek the earth
And sing the praise of the Pure One;
ped Gr.
Wenps@arciri_od GuTvCanncioll
Subdue the senses, hasten towards Him; surrender in totality
and warship the Lord daily, offering water and flowers. He
will surely accept your heart’s offering.
that you ‘will be cleansed.of
all impurities.
BoiIE sONsSHe HinNs
Hey
Goals DAuyiwd DNfeor FEDows
HIE SGDS Gar@Guruié Augers
sree
whHoG gsropwrGo.
1842
Nandi
1839
Aboye
is Within
the lotus of the heart, beyond
In Bliss: abides,
Nandi of the spreading matted locks;
Yet they know not the mantra to muse and cffant
That will to Him lead and there abide.
Nandi of