The Great Yoga of Tirumular
Dr K.Loganathan, March 2011
Introduction
I have noticed many references to yoga practices in Sumerian literature and for a long time I wanted to make a comparative study of them and those available in Tamil literature. I am now taking up this project and as the first step in this I want to educate myself on the Yoga of Tirumular as he is the earliest writer on Yoga in Tamil though there are some brief references in CaGkam literature as well.
For purposes of this study I am taking as my source book the 3 volume publication of Tirumantiram by Dr Suba Annamalai and published by Intiya PaNpaaddu NiRuvanam , Chennai 1997. This is an excellent edition where the editor has identified with great labor the verses that are spurious so that we can avoid them in our deliberations. But unfortunately the comments are too brief and hence it has become necessary also to consult other editions. In the numbering of the verses I follow this edition where unfortunately the editor avoids the divisions of the book into the nine Tantras but follows the internal division into various themes.
The verses on Yoga begins with the theme AttaaGka Yoogam and ends up with Candra yookam with the verses numbered from 543 to 874 and hence in 331 verses including the later interpolations. In many othr publication this is taken as the Third Tantra
My study will be essentially in the form of elucidatory notes where I will summarize the essential notions in Tamil Sutras translated into English with explanatory notes and where necessary I will also give the original verses with English transliteration and translation,
This is only a preliminary study and I hope to revise it with comments from the readers if any.
Loga 9-3-11
The Great Yoga of Tirumular-1
Sutra 1
சித்த மாயோகம் சரீர சித்தி உபாயம்.
Siddha maayookam sariira citti upaayam
Meaning: The great yoga of the Siddhas is actually a discipline that is concerned with attaining excellent body and mental health so that one can live long with an excellent body and mind
Comments:
So says Tirumular in the following verses:
717:
உடம்பார் அழியின் உயிரார் அழிவர்
திடம்பட மெய்ஞஞானம் சேரவும் மாட்டார்
உடம்பை வளர்க்கும் உபாயம் அறிந்தேன்
உடம்பை வளர்த்தேன் உயிர் வளர்த்தேனே
பொருள்:
உயிர் நிலபெற்றிருக்கும் இந்த மாயா தனுவாகிய உடம்பு சிதைந்து அழியின், அதில் குடிகொண்டிருக்கும் ஆன்மாவும் உடலைவிட்டு நீங்கும். மேலும் உடம்பு சிதைய நல்ல உறுதியான மனத்தோடு மெய்ஞ்ஞான விசாரணை செய்து ஞானம் சேரவும் மாட்டார். இத்னால் சித்த மாயோகம் பயின்று உடமபை வளர்க்கும் உபாயம் அறிந்தேன். அதன் பயிற்சியின் வழி உடம்பினை நலமே வளர்த்து அதன் வழி உயிரையும் நெடுங்காலம் வாழுமாறு வளர்த்தேன்
717
Udampaar aziyin uytiraar azivar
Tidampada meynjanjaanam ceeravum maaddaar
Udambai vaLarkkum upaayam aRinteen
Udampai vaLartteen uyir vaLartteenee
Meaning:
If the physical body decays due to sickness and old age etc. the soul that resides there will suffer and depart from the body. Also if the body is weak, the soul will seek metaphysical wisdom ardently and enjoy profound wisdom. I cam to know the science of Siddha Yoga and by practicing it, I developed my body to excellent conditions. This also helped me to develop my soul so that I could live for long and in excellent conditions
718
உடம்பினை முன்னம் அ(இ)ழுக்கு என்று இருந்தேன்
உடம்பினுக்கு உள்ளே உறுபொருள் கண்டேன்
உடம்புளே உத்தமன் கோயில் கொண்டான் என்று
உடம்பினை யான் இருந்து ஓம்புகின்றேனே
பொருள்:
முன்னம் என் அறியாமை காலத்தில் னோய்கட்கு இடமாகும் இந்த உடம்பினை அழுக்கு நிறைந்த ஒன்று என்று நினைத்து வாளா விருந்தேன். ஆயினும் சிறிது ஞானம் வர, உடம்பின் உள்ளே ஓர் பேரண்டமே இருக்கின்றதை அறிந்தேன். மேலும் அங்கு உத்தமனாகிய இறைவன் தன் ஏனைய தெய்வடிவங்களோடு கோயில் கொண்டிருப்பதையும் அறிய வந்தேன். அதனால் ஓர் கோயிலை எவ்வாறு ஓம்புக்லின்றேனோ அவ்வாறே இந்த ஊன் உடம்பினையும் ஓம்புகின்றேன்.
718
Udambinai munnam a(i)zukku enRu irunteen
Udambinukkuu uLLee uRuporuL kaNdeen
udambuLee uttaman kooyil koNdaan enRu
udambinai yaan iruntu oombukinReenee
Meaning:
During my days of ignorance, I though very ill of this fleshy body in which my soul exists. But later when I realized that in the body there are great things like a whole universe and so forth, along with BEING with the deities making the body veritably a temple, I began to cherish the body as I do the temple itself.
To continue-1
The Great Yoga of Tirumular-2
Sutra 2:
உடம்பாகிய பிண்டத்தில், இராசி மண்டலங்கள் சந்திர சூரியர்கள் கோள்கள் என்றவாறு ஓர் மாபெரும் அண்டமே இருக்கின்றது
Udampaakiya piNdattil iraaci maNdalangkaL santira suuriyarkaL kooLkaL enRavaaRu oor maaperum aNdamee irukkinRatu.
Meaning:
The human body that is ordinarily a PiNdam (something composed of flesh bones blood etc) actually contains a vast cosmos with the iracies(galaxies?) suns moons and the planets.
Comments:
As it is said by the Siddhas the body is a micro-cosmos while the vast cosmos is a macro-body ideas similar to that of Purusha of Rig Veda and which is a continuation of the Sumerian Se-ir-ma-al or the Tamil Tirumaal(VishNu). They avoid the Vedic Astrolongy or Astronomy(jyotisha) having understood that for genuine Yoga the ordinary astronomy is quite irrelevant. What is relevant is what they call ‘akak kiraka maarkkam’ the way of inner planets, a metaphysical cosmology and NOT physical cosmology like astrophysics and so forth
This will be discussed quite extensively later and in the course of this study.
Sutra 3:
மாயா இயந்திரத் தனுவாகிய இவ்வுடம்பில் எல்லா தெய்வங்களும் குடி கொண்டு இருக்கின்றன
Maayaa iyantirat tanuvaakiya ivvudampil ellaa teyvaGkalum kudi koNdu irukkinRana
Meaning:
In this human body generated out of Maayai, the primordial material stuff and machine like in function, reside all the deities.
Comment;
It is Tirumular who announced that the human body is in fact a temple (uun udambu oor aalayam). The expression ‘maayaa iyantirat tanu’ ( of MeykaNdar) describes the physical nature of the human body- that it is a complex kind of machine composed of various transforms of Acutta Maayai and Cutta Maayai i.e. the primordial stuff out of which both the physical and mantric (electromagnetic?) elements are generated. But over and above these there are the deities, the various archetypes that actually run the various biological and psychic processes making the body veritably a Temple.
Sutra 4
சரியா கிரியா பாதங்களுக்குப் பின்னும் ஞான பாதத்திற்கு முன்னும் யோக பாதம் வரும்.
Caiyaa kiruyaa paataGkaLukkup pinnum njaana paatattiRku munnum yoga paatam varum
Meaning: The Yoga Paata comes after the Cariya and Kriyaa Paatas and before the Njaana Paata
Comment:
In the very ancient Agamic Tradition that goes back to the Sumerian times and which is followed by Tirumular here, the Yoga practices are intimately related to the Temple worship where even the human body is seen as a veritable temple. While Cariya and Kiriya aspects of temple rituals- festivals prayers icon thinking through worship of icons and so forth, alert the individuals about presence of deities and their regulatory powers, when it dawns that these deities are within the body itself and where it is also a micro-cosmos, then serious attempts are made to divinize the fleshy human body and Yoga as such is initiated.
Thus the Citta Maayookam of Tirumular is not simply gymnastics and acrobatics of a kind indulged in for body building but rather a spiritual discipline designed to transform the body itself into a temple and with that attain mental physical well-being longevity and so forth.
To comtinue -2
The Great Yoga of Tirumular-3
Sutra 5
இனி இந்த யோகக் கலைகள் அட்டாங்க யோகம் கேசரி யோகம் பரியங்க யோகம் சந்திர யோகம் பிரணவ யோகம் என்றும் இன்னும் பலவாறும் இவற்றோடு ஒட்டிய பல துறைகளாகவும் வரும்
Ini inta yookak kalaikaL addaangka yookam keesariyookam pariyaGka yookam santira yookam piraNava yookam enRum innum palavaaRum ivaRRoodu oddiya pal tuRaikaLaakavum varum
Meaaning
The Yoga here includes the various kinds of Yogas and ancillary disciplines like AttaaGak Yoga, Keesari Yoga, Pariyangka Yoga Candra Yoga PiraNava Yoga and so forth.
Comments:
Tirumular was not systematic in his metaphysical studies. Like a mystic in deep meditations, he seems to have become veritably the mouth for the metaphysical utterances the authors being the various archetypes of BEING and of which he is well aware. So it is related to the shamanistic trance-like practices of very primitive times but of course here transformed into something very sober. However his utterances related to Yoga are scattered all over the book and it is a great task to organize the verses into connected themes a job accomplished by later Siddhas and only upto a point.
Here the book called the Third Tantra contains these various kinds of yoga disciplines some of which are very ancient indeed. Many verses on Yoga are also available in the Seventh and Eigth Tantras and which we shall quote when necessary.
The Attangka Yoga is the well known Yoga with the 8 components of Iyamam Niyamau etc, The Kesari Yoga is that yogic discipline related to life rejuvenation whereby the bodily processes leading to senility and so forth are not only arrested but also reversed so that the body becomes youthful again
The PariyaGka yogam, the Yoga of the bed is the well known Tantric Yoga where Kundalini Sakti is gained through sexual union.
The Candra Yoga is a kind of KuNdalini Yoga where the inner planets like the suns and moons are regulated through proper exercises so that there is inner radiance illumination the soul and drives away death-bringing Malam , the poisonous filth that pollutes the soul and body and hastens death
The PraNava Yoga described in the Eight Tantra and only briefly but quite extensively in the Fourth Tantra is the Yoga of Mantra Recital, a very ancient kind of Yoga
In addition to these there are many ancillary themes like Kalai Nilai – the waxing and waning of the inner moon and sun, vaarasaram: the various movements of the inner galaxies planets and so forth, the Eight Siddjies and Buddies and so forth. The notion of EN Siddhies, the magical and mystical aspects of Yoga need to delineated carefully as there is a tremendous confusion even among the Siddhas about it.
In the course of this study all these will be explained in sufficient details so that we succeed in getting a picture of the immense depth of the Great Siddha Yoga of Tirumular
To continue-3
The Great Yoga of Tirumular-4
We now begin an exposition of the various kinds of Yoga of Tirumular beginning with the AstaGka Yoga where the original ideas might have been in the 28 Agamas Tirumular mentions and which he might have studied. Most of the technical terms are in Sanskrit implying that the original sources might have been the Agamas in Sk.
Sutra 6:
அட்டாங்க யோகமாவது இயமம் நியமம் ஆசனம் பிரணாயமம் பிரத்தியாகரம் தியானம் தாரணை சமாதி என்னும் எட்டு உறுப்புக்களை உடைய ஓர் கலை யாகும்.
addaaGka yoogamaavatu Iyamam Niyamam Asanam PraNaayaamam Piraththiyaakaram Tiyaanam TaaraNai Samaati ennum eddu uRuppukaLai udaiya oor kalaiyaakum
Meaning:
The AshtaaGka yoga is a practice that has the eight component disciplines of Iyamam, Niyamam, Asanam , PiraNaayam Prattiyaakaram Tiyaanam TaaraNai and Samaadhi.
Comments;
For Tirumular the Astangka Yoga is central and here quite unlike that of Yoga Sutras of Patanjalai where he begins his famous treatise with defining Yoga as a discipline concerned with streamlining the various kinds of mental fluctutions ( Yoga citti- vritti nirodhah). Also unlike in Patanjali, the Great Yoga of Tirumular follows the Agamas in noting that Yoga follows the Cariya Kriya Padas and precedes the Njana Pada. The Yoga practices are not an end in themselves but rather a way of keeping the body in excellent condition so that deep and profound metaphysical inquiries and for a long time can be undertaken and sustained.
We shall also note that Yoga as such is only for those who have their Third Eye opened up and hence are able to see within their own body a vast cosmos and hence appreciate an Inner Cosmology. This makes their body a microcosm where reside all the deities as well as BEING Himself making the fleshy body veritably a Temple, the guiding insight of the Yoga of Tirumular
This is quite clear from the following verses of Tirumular
544:
செய்த வியம நியமஞ் சமாதிசென்று
உய்யப் பராசத்தி யுத்தர பூருவ
மெய்த்த கவச நியாசங்கள் முத்திரை
யெய்த வுரை செய்த விந்நிலை தானே
உரை:
மேலான யோகக் கலைகளாகிய இயமம் நியமம் சமாதி போன்றவற்றைப் பழகி ஆக்ஞா சக்கரத்திற்கு மேலேயுள்ள சகஸ்ர தலத்தில் பராசக்தியை தரிசிக்க உத்தரக் கலைகளாக இவற்றை அருள அவற்றிக்கு பூர்வக் கலைகளாக மெய்யான கிரியைகளாகிய கவச நியாசங்கள் முத்திரைகள் போன்ற கலைகளை இறைவன் அருளினான் காண்
544
Ceyta viyama niyamanj samaati cenRu
Uyyap paraasatti yuttara puuruva
Meytta kavasa niyaasaGkaL muttirai
Yeyta vurai ceyta vinnilai taanee
Meaning:
The higher Yoga practices of Iyamam Niyamam Samaathi and so forth are meant to reach the Cakra above the aknja and witnessing Parasakti there in the realm of Sahasra Talam. But these must be preceded with the genuine kriya practices of Kavasam Niyasam Muttirai and so forth.
Comment:
As has been said already one cannot simply jump to genuine Yoga practices without adequate preliminary practices and which are the Kriya type. Here Tirumular lists them up to a point.
The Kavasam are practices which involve the drawing of various kinds of Yantras inside which are inscribed various kinds of bija mantras. The word Kavasam means ‘a protective shield’ and here it means the Yantras and which as part of the primitive Magic that are inscribed on metal plates and so forth and installed in the places needing protection from the evil forces, a practice that continues even to-day
Niyasam are recitation of various kinds of Mantras and which are a cluster of aksaras i.e akkara cakkaram, a field explained in great details by Tirumular in his Fourth Tantra.
The Muttirai are the various kinds of hand gestures that are part of Kriya practices enunciated in the Agamas. These Mudras like those in Barata Nattiyam are symbolic gestures and have their own metaphysical meanings .
There is a developmental sequence in the evolution of genuine Yoga – one must practice the above Kriya activities extensively and which in due course will open up the Third Eye and at which point these kriya practices will be internalized as Yoga practices listed as above.
To continue-4
The Great Yoga of Tirumular-5
Now a very ancient concept in Yoga is that of ARituyil or Yoga Nidra of VishNu or the Visions of the Third Eye of Siva, notions that are attested even in SumeruTamil literature. The AstaGka Yoga of Tirumular begins only after this Third Eye is opened up and the person enjoys visions of the Inner Cosmos described also in terms of the physical astronomy with Iraacies and so forth.
Thus says Tirumular:
543
உரைத்தன வற்கு அரி ஒன்று முடிய
நிரைத்த இராசி நிறைமுறை எண்ணி
பிரச்சதம் எட்டும் பேசிய நந்தி’
நிரைத்த இயம நியமம் செய்தானே
உரை:
அகக் கிரக மார்க்கத்தில் உரைக்கப்படும் மேடம் தொடங்கி சிம்மம் முடிய வரும் இராசிகளாக வகுக்கப்படும் பிண்டத்தில் உள்ள அண்டத்தை நன்றாக முறையாக எண்ணும் திறனைத் தந்து, யோகக் கலையின் இயமம் நியமம் போன்ற எட்டு உறுப்புக்களயும் அடுத்து அடுத்து வரும் முறையையும் விளக்கி அருளினான் நந்தி எம்பெருமான் காண்க.
543;
Uraittana vaRku ari onRu mudiya
Niraitta iraaci niRaimuRai eNNi
Piraccatam eddum peeciya nanti
Niraitta itama niyamam ceytaanee
Meaning
BEING(nanti- Siva) having opened up my Third Eye enabling me to see the vast Inner Cosmos also divided into 12 Raciies beginning with Mesha and ending with Simmam and urging me to reflect on them in proper order (niRai muRai) disclosed also the Eight divisions of Yoga discipline like Iyamam Niyamam and the order in which they come(nirai)
Comment
In the context of Yoga, the ordinary astronomy is quite irrelevant and hence Iraci Mandalam, the clusters of stars divided into 12 groups, the Zodiac named after some animals like Scorpion Lion and so forth ( a tradition that goes back to Sumerian Astronomy) is quite irrelevant. Yoga as a discipline related to attain excellent mental and physical well being has nothing to do with astronomical studies that may help the construction of calendars but not life rejuvenation
In the verse below Tirumular also describes how BEING opens up the Third Eye and with which helps the souls become pure and clean with freeing themselves from the Malam, that Dark Stuff that pollutes the soul.
114(Upateesam)
களிம்பு அறுத்தான் எங்கள் கண்ணுதல் நந்தி
களிம்பு அறுத்தான் அருட்கண் விழிப்பித்துக்
களிம்பு அணுகாத கதிர் ஒளி காட்டிக்
பளிங்கில் பவளம் பதித்தான் பதியே
உரை:
நெற்றிக் கண் உடைய சிவபெருமான், எனது நெற்றிக் கண்ணையும் , தெய்வ அருளால் வரும் அந்த அருட்கண்ணையும் விழிப்பித்து, தெய்வ உலகை நேராகக் காண வைத்தும், ஆணவ மலமாகிய களிம்பு சற்றும் அனுகாத தூய ஞான ஒளியை யான் காணும்படி செய்து, பளிங்காகிய என் ஆன்மா, கசடெல்லாம் போக்கி சுத்தமாகி, பவளமாகிய சிவத்துவம் சுடரச் செய்தான் காண்க
114(Upatesam)
kaLimbu aRuttaan enGkaL kaNNutal Nanti
kaLmbu aRuttaan arutkaN vizippittuk
kaLimbu aNukaata katir oLi kaaddik
paLingkil pavaLam patittaan patiyee
Meaning:
BEING( Siva) with the Third Eye on the forehead, opened my Third Eye also and helped me to severe the hold of Malam, the messy Dirt by enabling me to see the Great Inner Radiance that is not approachable at all by the Malam. In this way purifying my crystal-like soul, let me also shine gloriously in redness, in the essence of Siva.
Comment:
The arutKaN here cannot be the ordinary eyes, one of the senses but rather the Third Eye, the eye that enables one to see the deities and other elements of the Mantra World, the Metaphysical realms. Now KaLmbu means a sticky Dark Stuff and it stands for Malam, the dark Stuff that atomises the soul and makes it BLIND and hence IGNORANT, an ignorance due to inability to SEE.
Now only when the Third Eye is opened up, the metaphysical world comes to vision and with that Inner Cosmos and so forth. As the soul plunges deep into this world, it gains metaphysical illuminations and which help the soul become Pure and Clean, free of this Malam.
The Yoga practices begin now with this Third Eye opened up and where by self purification the soul begins to enjoy a body firm and strong conquering simultaneously the onset of senility old age and so forth.
To continue- 5
The Great Yoga of Tirumular-6
We have seen that unlike the yoga of Patanjali, said to be also a Siddha who worshipped Siva in Citambaram Temple, perhaps a few centuries earlier than Tirumular, where he describes a Yoga very much like a kind of Cognitive Psychology concerned with arresting the mind from wasting its energy in fantasies and wild imaginations ( so common among the Hindu Acaryas), Tirumular understands Yoga as a discipline concerned with Life Rejuvenation, a dream of many Saivites to be eternally 16 i.e. forever youthful i.e. as sariira sitti upaayam. Here also unlike Patanjali who places AstaGka Yoga in the second book and where some scholars think it is a later addition, something not integral to the text itself, Tirumular begins his Yoga with this famous AstaGka Yoga, the origin and systematization of which may be very ancient and perhaps available in the Agama Sastras.
We also see that this AstaGka Yoga begins with the visions of the Third Eye opened up and whereby a person becomes capable of Metaphysical Dreams, said to be Yogak Kaadci (yogic visions) and so forth. Tirumular has said in many places that it is BEING(Siva) the Third Eyed who opens this eye for the ordinary individuals and lead them to practice the AstaGka Yoga and with that enjoy a body and mind that remains forever youthful.
Now we begin an exposition of these Eight component disciplines in the order in which BEING(siva) Hinself is said to have disclosed.
Sutra 7:
இவற்றில் இயமாவது, நுதல் விழியை திறப்பிக்க உதவும் அருள் ஒழுக்கங்கள் ஆகும்.
ivaRRil iyamamaavatu nutal viziyai tiRappikka utavum aruL ozukkaGkaL aakum
Meaning:
The Iyamam are the various behavioral dispositions that help out to gain the grace of BEING so that the Third Eye is opened up.
Comment:
The opening of the Third Eye supposed to be in the forehead is NOT for all. There must be sufficient spiritual maturity before being blessed with such a capacity. However it is there in the body and soul of all but locked up, buried deep down and hence something still very distant.
Now since this competence for transductive perception comes along with metaphysically dream out even the secrets of others with whom one comes into contact, great ethical maturity must be ensured to avoid the possible misuse of such competence. Also since it is really a vision of things that may happen in the distant future and hence predictive in a way, it can also be MISUSED for magic for financial gain political successes and so forth.
So BEING ensures that a person is sufficiently pure and ethical before he opens this Third Eye and enable him to practice the Yoga proper.
Now what are these ethical qualities?
They are listed by Tirumular as below:
547
கொல்லான் பொய்கூறான் களவு இலான் எக் குணத்தும்
நல்லான் அடக்கம் உடையான் நடுச் செய்ய
வல்லான் பகுத்து உண்பான் மாசு இலான் கள் காமம்
இல்லான் இயமத்து இடையில் நின்றானே
பொருள்:
நுதல் விழியை திறப்பிக்க உதவும் அருளொழுக்கங்களாவ : தன் பசிக்கு உணவாக பிற உயிர்களைக் கொல்லாமை, மெய் நெறியில் நின்று எக்காரணத்தைக் கொண்டும் பொய் கூதாதிருத்தல், பிறர் பொருளை வஞ்சித்து திருடுதல் எண்ணம் இல்லாதிருத்தல், தாழ்வான உயர்வான மற்றும் எவ்வித குணமுடையாரிடத்தும் அவர்களை வெறுத்து ஒதுக்காது நலம் பாராடும் நல்ல இயல்புடையவனாக இருத்தல். பெரும பெரும் சாதனைகள் புரிந்தாலும் அடக்கமாகவே இருத்தல். கருத்துப் பேதங்கள் மோதுகின்ற போது. நடு நிலையில் நின்று நியாயமான தீர்ப்பு வழங்குதல், பலரோடு வேறுபாடின்றி தனக்குக் கிடைப்பதை பகுத்து உண்டு மகிழ்தல், அகத்தே எவ்வித மாசும் இல்லாதிருத்தல், கள் காமம் போன்ற இழிந்த ஒழுக்கங்கள் இல்லாதிருத்தல் என்பன போன்ற நல்லொழுக்கங்கள நடுவில் நின்று ஒழுகுதலே ஏன்ற இயமம் கடை பிடித்தல் ஆகும்.
547
Kollaan poykuuRaan kaLavu ilaan ek kuNattum
Nallaan adakkam udaiyaan naduc ceyya
Vallaan pakuttu uNbaan maacu ilaan kaL kaamam
Illaan iyamattu idaiyil ninRaanee
Meaning:
The kind ethical qualities or behavioral dispositions that would help in the gaining of the blessing of BEING that would enable the opening of the Third Eye are as follows: he must not kill other creatures, should not tell lies under any circumstances, should not cheat or steal the property of others, be kind and loving towards people of all guNas – the high and the low, avoid arrogance and show humility under all circumstances, must be capable of genuine objectivity and justice in the context of conflicts, should be able to share and eat together with others. remain always pure and clean at heart and finally avoid alcohols and lust under all circumstances.
Comments:
We can see that these behavioral qualities go along with high moral values and personal ethics guided by Love unto All. The innate and normally dormant capacity of Transductive Perception and hence divining out the hidden secrets through Yogic Visions will not be opened up for the unethical and unscrupulous as they can be misused as is the case with many magical Siddhas false gurus and Shamans
To continue- 6
The Great Yoga of Tirumular-7 (revised)
The second limb in the eightfold Yoga or the AstaGka Yoga is Niyamam and which must be established as the basic goal or the Global Intention or the End-in-Sight for the practice of the Asanas and other disciplines. In Tamil the word Niyamittal means ‘establishing’ and here being clear and firm in the INTENTIONS underlying the Yoga practices.
When the visions of the Third Eye are opened up, the lower kind of intentions such as those in the magical practices can assail the person and lead him to misuse the powers. To avoid this Tirumular ensures that the Global Intention of the whole course of Yoga practices must be spiritual and hence must be an intention to be one-with BEING,
Sutra 8:
நியமமாவது, யோகட் காட்சிகட்கு வரும் இறைவனோடு ஒன்றித்து நிற்பதையே அசையாத மாறாத குறிக்கோளாகக் கொண்டிருப்பதாகும்
Niyamamaavatu yookak kaadcikku varum iRaivanoodu onRittu niRpataiyee asaiyaata maaRaata kuRikkooLaaka koNdirupptaakum
Meaning:
Niyamam is in the context of experiencing various kinds of visions( of the Third Eye) being firm in having the Global Intention of being one-with BEING
Comment:
Thus says Tirumular in the following verse that enunciates Niyamam
548
ஆதியை வேதத்தின் அப்பொருளானை
சோதியை அங்கே சுடர்கின்ற அங்கியை
பாதியுள் மன்னு பராசத்தியோடு உடன்
நீதி யுணர்ந்த நியமத்த னாமே
உரை:
முறையான நீதியான நியமத்தன் என்பவன், அற்ப உலகியல் இச்சைகளைப் போக்கி தெய்வங்களுக்கெல்லாம் தெய்வமாகிய ஆதியை, மறைந்து கிடப்பது போக்கி வேதம் போன்ற மறைகளில் தன்னை வெளிபடுத்தி நிற்பானை, அருட்பெருஞ்சோதியாக உலக ஞானிகள் அனைவருக்கும் தன்னை காட்டி அருள்வானை. தீயதை எல்லாம் எரித்து ஆன்மாக்களை சுத்தமாக்கும் அக்னி வடிவத்தில் தோன்றுவானை, அம்மையை தனது இடது பாகத்தில் சரிபாதியாக வைத்து தன்னை அம்மையப்பராகக் காட்டும் சிவபெருனானை அடையவேண்டும் என்று உறுதியில் தவறாது நிற்பவனே யாகும்.
548
Aatiyai veetattin apporuLaanai
Cootiyai aGkee sudarkinRa aGkiyai
Paatiyul mannu paraasattiyoodu udan
Niiti yuNarnta niyamatta naamee:
Meaning:
The one who practices the Niyamam, the Global Intention appropriate for Yoga is one who seeks to be one-with BEING who is the primordial ground of all, the One who has disclosed Himself in the metaphysical treatises like the Vedas, who shines brilliantly as the great Inner Radiance and who as the Fire that burns off all the dirt within and who disclose Himself in various archetypal forms including the Androgynous where the WOMAN stands as the equal half.
Comment:
We must recall here that rational kind of Yoga as proposed by Tirumular began initially as part of MAGIC where such practices are still available in Tamil Nadu as well as in India and the whole world. With the initial onset of Transductive Perceptions, the visions of the Third Eye the greed and lust can interfere and the whole of Yoga misused as kind of Magic designed to cheat people. To avoid such degenerations Tirumular emphasizes that Global Intentions behind the practices of Yoga must be genuinely spiritual viz. to be one-with BEING who discloses Himself in the transductive perceptions as the various archetypes including the Androgynous.
But how can this be achieved?
Through the practice of what can be called Hermeneutic Semiotics i.e a Depth Psychological Science where through Transductive Perceptions the various archetypal dramas are seen as metaphysical dreams and which are interpreted to wrest out the metaphysical meanings and hence gain deep and profound illuminations that would enlighten the soul.
Tirumular is an adept in this science and has written many verses related to this in the First Tantra and elsewhere.
I consider just one here:
147:
அப்பணி செஞ்சடை யாதிப் பிரான்றன்னை
மூப்புரனம் செற்றனன் என்பர்கள் மூடர்கள்
முப்புரம் ஆனது மும்மல காரியம்
அப்புரம் எய்தமை யார் அறிவாறே!
பொருள்
நுதல் விழி திறக்க ஆழ் கனாக்கள் கண்டு அங்கு ஆகாய கங்கையை தன் சிகையில் சூடிய சிவபெருமான், பொன் வெள்ளி இரும்ப்லான முப்புரங்களை எரித்து அழிப்பன் என்பர் முறையாக சிந்திக்கத் தெரியாது ஓர் கதைபோல கொள்வர் மூடர்கள். இங்கு முப்புரம் என்பது அகத்தே செறிந்திருக்கின்ற ஆணவம் கன்மம் மாயை என்வரும் மும்ம்லங்களால் எழுப்பப் படும் பொய் கற்பனைக் கோட்டைகளே யாகும். மெய்ஞானம் சுடரரச் செய்ய சிவபெருமான் இவர்களை முறையாக சிந்திக்க வைக்க இவற்றை அழிப்பன் என்பதாம்
147:
appaNi cenjsadai yaatip piraanrannai
muppuram ceRRanan enparkal muudarkaL
muppuram aanatu mummula kaariyam
appuram eytamai yaar aRivaaRee!
Meaning:
Those who are ignorant do not understand the archetypal drama (revealed in metaphysical dreams) where Siva wearing the Ganges on His tuft destroys the Three False Castles of Gold Silver and Iron, Actually the genuine meaning is that these three castles are the various fantasies of human beings arising from being infected with the Three Malam: aaNavam Kanmam and Maayai, erected as refuge to shelter from TRUTH. Siva destroys them so that the individuals understand genuine metaphysical TRUTHS and with that get illuminated.
Comments:
We must recall here the Siddha Yoga of Tirumular comes after the temple practices of Cariya Kiriyai and preceeds the Njaana Pada. The temple activities including the art experience as well as the festivals rituals, the yantra practices mantra recitals and so forth are a preparation of the soul for the enjoyments of Visions of Third Eye and with which genuine Yoga begins. The ICONS or the deities in stone and metals and the depiction of puranic themes as murals and so forth are a means for making available metaphysical dreams for those who remain still incapable of the metaphysical visions, However they can practice what is called Icon Thinking and which is a prelude for the practice of genuine Niyama, the End in Sight to be maintained in Yoga practices. It is to practice Hermeneutic Semiotics as an extension of Icon Thnking but now to the various metaphysical dreams and which are visions of the Third Eye and no more part of the art experiences offered by the temple.
The following verse also enunciates Hermeneutic Semiotics with a difference.
2290
மரத்தை மறைத்தது மாமத யானை
மரத்தின் மறைந்தது மாமத் யானை
பரத்தை மறைத்தது பார் முதல் பூதம்
பரத்தில் மறைந்தது பார் முதல் பூதமே
பொருள்
ஓர் மரத்தாலான பொம்மை யானையைக் காணும்போது, எப்படிப்பட்ட மரம் என்று மரத்தையே ஆய்ந்தால், உருவாக நிற்கும் மாமத யானை காண வராது பின்புலன் சென்றுவிடும் அதேபோல் அந்த மாமத யாணையையேக் கருத்தூன்றி கவனித்தால், எப்படிபட்ட மரம் என்ற ஆய்வு இல்லாதுபோகும். இதேப் போலததான் இந்த் உலக வாழ்க்கையிலும். ஐம் பூதங்களால் ஆகிய பாரினை அதன் பௌதிக இயலையே கண்டால், உட்பொருளாக இருக்கும் பரம்பொருளாகிய இறைவனை காணாது ஒழிவர். இனி இந்தப் பரம்பொருளையே ஞானவிழியில் கண்டுகொண்டிருந்தால், ஐம்பூத உலகு சிந்தைக்கு வாராது மறைந்து விழும். ஆகவே மறவாது இரண்டையும் மாறி மாறி காணசேண்டும்.
2290
Marattai maRaittatu maamata yaanai
Marattil maRaintatu maamata yaanai
Parattai maRaittatu paar mutal puutam
Parattil maRaintatu paar mutal puuta,
Meaning:
In the context of seeing a wooden elephant, if one focuses upon the elephant then the wood recedes to the background and if one focus on the wood then the elephant is no more. The same goes for the physical world and BEING deep within. If in the vision there is only the physical world, then BEING is lost and if BEING is focused upon the physical world is lost.
Comments:
In the context of Siddha Yoga of Tirunular where he understands Yoga as a discipline that enables extremely good physical and mental well-being. the possibility of visions of the Third Eye, may make one forgetful of condition of the physical body that enables the enjoyment of such visions. Just as we cannot dismiss the physical world as a Mythiya as is done in the Maayaa vata Vedanta, we should not dismiss the physical body as irrelevant for the proper practices of Yoga even while enjoying metaphysical visions. The physical body made up of the five basic elements should be attended to along with enjoying the metaphysical visions.
To continue-7
The Great Yoga of Tirumular-8
Let me begin by saying that the notion of Asanam as available in Tirumular does not appear to be the same as that of Patanjali where he sees them as body postures that lead to body stability and comfort where Tirumular says this only for one of the Asanas, the Suvattikam. There are many Asanas like Kukkuda Asana that requires resting the whole body on the hands placed on the ground, very uncomfortable and requiring immense efforts.
Also Tirumular talks of ‘aNda aasanam’ which again is quite confusing but where we can take them as cosmic postures assumed by BEING. All these notions suggest that Asanas are bodily and cosmic Yantras or Cakras the bodily Asanas being assumed by humans while the cosmic by BEING Himself.
Sutra 9:
ஆசனங்களாவன உடம்பின் வழியாக உயிர்கள் அனுபவிக்கும் அக்கரச் சக்கரங்களால் ஆகிய இயந்திரங்கள் ஆகும்.
aasanGkaLaavana udambin vaziyaaka uyirkaL anubavikkum akkarac cakkaraGkaLaal aakiya iyantiraGkaL aakum.
Meaning:
The Asanas are the bodily experience of Yantras (Cakras) that are configurations of mantra strings.
Comment:
In Tirumular in the section on Yoga, verses 551 to 556, he describes the various Asanas also mentioning that actually the number of Asanas are enormous. Scholars believe that this is the earliest account of Asanas in India and exceeds in details those available in Patanjali’s Yoga Sutras where it appears to be a later addition.
Note: Tirumular uses the word ‘cakras’ for ynatras as well and these are very extensively described in the Fourth Tantra.
Now to substantiate our interpretation of Asanas as bodily experiencing of Yantras, or Cakras, we consider the following Verse of Tirumular.
551 ( or 558)
பங்கயம் ஆதி பரந்த பல் ஆதனம்
இங்குளவாறு ஒரு நாலும் அவற்றினுள்
சொங்கு இலை ஆகச் சுவத்திகம் என மிகச்
தங்க இருப்பத் தலைவனும் ஆமே
உரை:
பங்கய ஆசனம் தொடங்கி எண்ணற்ற பல ஆசனங்கள் உண்டு. அவற்றில் இங்கு தெளிவாக விரிக்கப்படும் நாங்கு ஆசனங்களைப் பயில, எவ்வித சோர்வும் தலைபடாது ஆன்மா சத்திமானாக விளங்கும். அவற்றில் சுவத்திகம் எனப்படும் ஆசனத்தில் ஒருவன் தன் உடலை வைக்க, அளப்பரிய குண்டலினி சத்தியை ஈட்டி பேராற்றல் உடையவன் ஆகி அனைவருக்கும் தலைவனாக விளங்குவன்.
551( or 558)
paGkayam aati paranta pal aatanam
iGkuLavaaRu or naalum avaRRinuL
coGku ilai aakac suvattikam ena mikat
taGka iruppat talaivanum aamee
Meaning:
From the Lotus posture and so forth, there are actually a countless number of Body Postures, aasanaas. Among the four basic Asanas described here the Suvattikam is such that once the body assumes this posture and stays in it, there will an abundance of Energy flow whereby the person will become capable of great actions that will make him a leader of the people.
Comments:
It is clear here that Suvattikam (< swastika?) is an ancient Asana that increases the flow of KuNdalini Sakti from the groin area so that the person becomes not only physically powerful but also capable of Great Actions called Paraakkiramam earning him the respect of the public and hence social leadership. Thus the asanas are body Yantras where among them the four Asanas may be related to gaining immense amount of KuNdalini Sakti as implied here.
Now the other asanas may be other body Yantras and their function may be different, a matter that needs to be investigated separately by linking them with the Agamic practices of Kavasam Niyaasam and Mudra. We can see among them some may be directed towards activating certain deep parts of the brain so that aspects of consciousness hitherto dormant become now activated. This may help the activation of some internal body parts damaged and deactivated for some reason or other.
Note:
There are many practical manuals on Yoga which describe these Asanas and I will leave to thepracticing Yogies to discover what body Yantra they are and what benefit they have for the person.
Now we shall consider one among the several verses on ANda Asanam I,e the posture of BEING where the vast cosmos remains His body.
2271
பெறு பகிரண்டம் பேதித்த அண்டம்
எறிகடல் ஏழின் மணல் அளவாகப்
பொறியொளி பொன் அணி என்ன விளங்கி
செறியும் அண்ட ஆசனத் தேவர் பிரானே
பொருள்
பொன் அணிகலன் ஆகும் போது, பொன்னே ஓர் உரு பெற்று நிற்கும். அதுபோலவே தேவர் பிரானாகிய இறைவன், எல்லா கடற்கரை மணலிலும் மிக்க அண்டத் தொகுதியாக நிற்கும் பகிரண்டத்தை வளைத்து ஆசனகங்கள் பலவாகி அண்டங்கள் பற்பலவாகவும் பேதித்து நிற்பன். ஒவ்வொரு பொறிக்கும் ஒர் வகையான ஒளி என்பது போல, ஒவ்வொரு அறிவிற்கும் ஓர் வகையான அண்டமாகவும் திரித்து அருளுவன்.
2271
peRu pakiraNdam peetitta aNdam
eRikadak eezin maNal aLavaakap
poRiyoLi pon aNi enna viLaGki
ceRiyum aNda aasanat teevar piraanee
Meaning:
The pure gold when becoming an ornament assumes just different shapes. In the same way the vast cosmos where while there are galaxies exceeding the number of sand particles on the shores of all oceans, it assumes various shapes all because BEING, the Lord of all celestials, assumes different Asanas differentiating different kinds of universes. These stand just like different perceptual data for the different senses – diffenet universes for different souls,
Comment;
Tirumular is quite well known for his claim that there is a HOMOLOGY, a structural similarity between the human body and cosmos where the cosmos is part of the body of BEING, a notion an ancient as Sumerian times and which later becomes the meaning of Vedic Purusha.
The following description of Enlil in Sumerian literature may be interesting here:
QUOTE
However the following line from the same book clearly outlines the disciplining the body into new postures by way of accessing deeper and untapped parts of the brain:
A19 (p.94)
gu-zu ur-ra ba-e-ni-mar-ra si-mah-en ( (You), who placed your neck between your thighs, you are likewise exalted)
Ta. kuuv-juu uur-ra baayinee malla sii maahyen (“)
Bending and placing the neck (kuuv) between the thighs (uur-ra) is certainly an attempt to break the normal body habits and initiating it into something new. It may be possible that all these postures (projected onto Enlil) are in fact attempts to access the deeper brain parts that would allow the visions into the hidden and concealed and hence ARituyil.
UNQUOTE
See:
https://sites.google.com/site/sumerutamiltex/dravidian-gods-in-sumeria/vishnu-is-sumerodravidian
It is this Sumerian EnLil or se-ir-ma-al who later became the Vedic Purusha who shows Himself as the vast cosmos but concealing some parts of Himself
To continue -8
The Great Yoga of Tirumular-9
We have seen that Tirumular in connection with the concept of Asanas operates at both micro and macro levels in talking about ANda Asanam and hence also Pinda Asanam, the cosmic Asnas of BEING and the bodily Asanas of the anma, the human souls. The bodily postures are not simply for stability and comfort but rather a means of eliciting KuNdalni Sakti perhaps to activate the different parts of the body,
Now the next limb in this AstaGka Yoga is PraNaayama, the science of Breath Control and we have to see how Tirumular understood this science by reading carefully the various verses he has written on this theme.
The first we notice is that Tirumular has observed a close connection between the breathing pattern of an individual and the various kinds of mental processes and he seems to advocate breathing techniques for the PURIFICATION of BODY so that the gods will continue to be present in the fleshy body and grace the person with LONGEVITY by maintaining the essential breathing processes,
Sutra 10:
மெய்யறிவு விசாரணையில் ஆழ விழுந்து பொய்மை போக்கி மெய்மை தேற்றி அறிவினை சுத்தமாக்கி ஒளிரச் செய்யும் வகையில் உடலையும் சுத்தமாக்கி தெய்வங்கள் தொடர்ந்து குடிகொண்டிருக்கும் வகையில் மூச்சு பயிற்சி செய்வதே பிரணாயாமம் எனும் யோகக் கலை யாகும்
meyyaRivu visaaraNaiyil aaza vizuntu poymai pookki meymai theeRRi aRivinai suttamaakki oLirac ceyyum vakaiyil udalaiyum cuttamaakki teyvaGkaL todarntu kudikoNdirukkum vakaiyil muuccu payiRci ceyvatee piraNaayaamam aakum.
Meaning:
PraNaayama is the science of breath control where there is making the understanding PURE by seeking only deep and profound metaphysical truths and where the falsities and fantasies are avoided and then making also the body PURE so the gods continue to inhabit the body ensuring longevity through sustaining the breathing processes.
Comments;
There is obviously a connection between the breathing processes and being alive – when breathing ceases to be, death comes quite swiftly. Having realized this Tirumular and other Siddhas from very ancient times were concerned with sustaining breathing so that one can live long and in good heath.
However what is interesting in Tirumular here is that he has noted a connection between the cognitive processes of THINKING and the biological processes of breathing where he further notes that when a person gets involved in deep metaphysical thinking concerned with TRUTHS, the breathing is not only sustained but also purified and with that also the body. This ensures also longevity
This is very clearly stated in following verse:
357
ஐவர்க்கு நாயகன் அவ்வூர்த் தலைமகன்
உய்யக் கொண்டு ஏறும் புரவி மற்று ஒன்றுண்டு
மெய்யர்க்குப் பற்று கொடுக்கும் கொடாது போய்ப்
பொய்யரைத் துள்ளி விழுத்திடும் தானே
உரை:
உயிர் மூச்சு எனும் புரவி. ஐந்து புலன்கலையும் இயக்கும் நாயகன் என்பதொடு. அவ்வூராகிய உடலை இயக்கும் தலைமகனும் ஆகும். ஒருவன் ஆழமான மெய்ஞான விசாரணையில் விழுந்து மெய்யறிவினையேத் தேற்றிச் செல்வானாகில், அவனை அப்புரவி உதவியாக தொடர்ந்து உடன் இருக்கும். ஆயின் பொய்களிலும் வீணான கற்பிதங்களிலும் மனதை செலுத்தினால், அப்புரவி அவனை துள்ளி வீழ்த்திவிட்டு உடலில் இல்லாது ஓடி விடும்
357
Aivarkku naayakan avvuurt talaimakan
Uuyak koNdu eeRum puravi maRRu onRuNdu
Meyyarukkup paRRu kodukkum kodaatu pooyp
Poyyarait tuLLi vizuttividum taanee
Meaning:
There is the breathing that controls the senses five and serves as the leader of the whole body considered a city. This breathing is the horse where while those who seek only TRUTHS in their life are supported and encouraged, it departs and drops to the ground those who seek falsities and indulge in fantasies.
Comments:
It is clear Tirumular connects the breathing processes with metaphysical thinking where in the context of this Yoga, it is seeking the meanings of various metaphysical dreams or the visions of the Third Eye, i.e. practicing Hermeneutic Semiotics. When such a person seeks only TRUTHS, there is inward flow of LUMENS, a kind of light that illuminates the mind. This would purify not only the breath but also the body so that gods sustaining the breathing processes will continue to be there ensuring longevity. But where the person is preoccupied with falsities and fantasies and because of ignorance and prejudices of various kinds, the Malam in the body, the killing poison is not at all removed and hence death comes earlier than expected.
This is the first insight of Tirumular on PraNaayama and all others follow from this basic notion, a matter that we will see in the following studies.
To continue-9
The Great Yoga of Tirumular-10
As we pursue Tirumular’s Yoga, we can see the scientific spirit prevailing the whole theme where even some measurements are brought in to explain the details. But this does not mean Tirumular practiced a kind of positive science but rather a kind of Hermeneutic Science (HS) where measurements are taken into account when necessary. The HS’s need not be exclusively qualitative as though by some.
Now some kind of measurements are indulged in by Tirumular when he theorizes the intimate linkage breathing has with the cognitive processes or brain functions in general. Even ordinarily it is a matter of common experience that when the mind is agitated, excited, emotionally unstable and so forth the breathing is very rapid as also the heart beat measured by the Siddhas by pulse beats(naadi). However when the mind is calm and collected the breathing is not only slow but deep.
These matters are now considered in detail by analyzing breathing into the three components of inhaling (ireesakam) exhaling (puurakam) and retention (kumpakam)
564
ஏற்றி இறக்கி இருகாலும் பூரிக்குங்
காற்றைப் பிடிக்கும் கணக்கு அறிவாறில்லை
காற்றைப் பிடிக்குங் கணக்கு அறிவாளர்க்கு
கூற்றை உதைக்குங் குறி அதுவாமே
உரை:
ஏற்றியும் இறக்கியும் உட்சுவாசம் எனும் இரேசித்தல் நிட்சுவாசம் எனும் பூரித்தல் என்று மூச்சு விட்டு, கும்பகம் எனும் மூச்சினை விடாது உள்ளே இருத்தல் என்ற வாசியோக்கத்தின் மாத்திரை அளவு எனும் கண்ணக்கினை அறியாதே மக்கள் மூச்சு விடுகின்றனர். ஆனால் யார் கும்பித்தலை அதிகரிக்கும் நெறியை உணர்ந்து அதனை இயல்பாக செய்கின்றார்களோ, அவர்கள் அகால மரணத்தை வெல்லும் திறத்தை அடைகின்றார்கள். நீண்ட நேர கும்பகம் இதற்குரிய குறியாக அமைகின்றது.
564
eeRRi iRakki irukaalum puurikkuG
kaaRRaip pidukkuG kaNakku aRivaaRillai
kaaRRaip pidikuG kaNakku aRivaaLarkku
kuuRRai utaikkuG kuRi atuvaamee
Meaning:
There is breathing inhaling exhaling and retention. Ordinary individuals do not know the proper measures of these processes and suffer premature death. However those who know the right measures and practice the retention for long, learn to overcome premature death. The natural retention in breathing that lasts for long is a sign of winning over or kicking off the God of Death.
Comments:
The Siddhas say that the number breathing as a whole is finite and determine the life span of a person. When during moments of uncontrolled emotional excitements and agitations, it is wasted in rapid and disorderly breathing, then one invites pre-matured death. However when one succeeds in slowing down the inhaling and exhaling and increases the retention, then the total measure of breathing is better retained paving the way for longevity.
But what are the proper measures of these breathing processes that would ensure longevity?
Tirumular explains the matter in the following verse.
566
வாமத்தில் ஈரெட்டு மாத்திரை பூரித்தே
ஏம்-உற்ற முப்பத்திரண்டும் இரேசித்துக்
காமுற்ற பிங்கலை கண்ணாக இவ்விரண்டு
ஓமத்தால் எட்டெட்டுக் கும்பிக்க உண்மையே
உரை:
இடது நாசி வழியாக 16 மாத்திரை நேரம் மூச்சை உள்வாங்கி, வலது நாசி வழியாக முப்பதிரண்டு மாத்திரை நேரம் மூச்சை வெளியே விட்டு. நாடிகளில் காமத்தைத் தூண்டும் பிங்களை நாடி வழியும் அதனை கண்டிக்கும் இடகலை வழியாகவும் சுழிமுனை நாடிச் செலவின் மூலாக்கினியை, ஓமத்தை எழுப்பும் வகையில் 64 மாத்திரைகள் நேரம் மூச்சைப் பிடித்து கும்பித்து நின்றால், கூற்றினை உதைக்கும் நெறி உண்மையாகும்.
566
Vaamattil iireddu maattirai puurittee
eemuRRa muppattirandum ireecittu
kaamuRRa piGkalai kaNNaaka ivviraNdu
oomattaal eddedduk kumpikka uNmaiyee
Meaning:
The right measures are: 16 matras of exhaling through the left nostril, 32 matras of inhaling through the right nostril. Both must be done keeping in mind the Nadies PiGkalai and Idakalai. Then by way of activating the Agni in the muladhara, one must retain the breath for 64 matras. When this is done, kicking the God of Death will become true.
Matra: the time takes to wink and hence roughly a second
Comment
The breathing processes and specially through the left and right nostrils alternatively has something to do with the Nadies of Tantric Psychology. Here PiGkalai is the Nadi dominated by Bindu and hence the source of desires. The Ida kalai is dominated by Natam and is concerned with activation of the cognitive processes. The Third Cuzi Munai Naadi is one where both Natam and Bindu are active. These Nadies can be related to Ta. Naaddam: intentions.
Omam here is activation the Agni, that fire that would burn the dirt, the Malam in body. The suggestion appears to be that if one inhales exhales through the right and left nostrils as above but however retains for 64 matras, the Agni in the body will be activated and Malam burnt off. In this way the body is purified and with that longevity ensured. Here we should note Malam is the poison that kills.
We may note that this is related to an understanding of the Hemispherical Functions of human brain, where the right hemisphere is related to left nostril, the left brain to the right nostril and the deeper parts to breath retention. They may also be related to Idakali PiGkalai and Cuzi Munai where these Nadis are activated by Natam, Bindu and Natam-Bindu together.
More on these matters later.
To continue -10
The Great Yoga of Tirumular-11
We have seen that exercising breathing with extended measures and specially Kumbakam, the retention of breath leads to the activation of the whole of the brain and in that way helps longevity by keeping the brain processes quite active.
As a final essay on this topic we shall return to the theme of body purification through purifying the breathing and through that maintaining the body specially the internal organs in good shape so that the various poisonous byproducts of the digestive processes and other biological activities are discharged efficiently as well.
Sutra 11
முறைப்படி வாசி யோகம் செய்து மூச்சையும் உடம்பையும் சுத்தமாக்கினால் ஆலாலம் உண்ட அரன் விட்டு நீங்காது உடம்பில் குடிகொள்வன்
muRaippadi vaasi yookam ceytu muuccaiyum udambaiyum cuttamaakkinaal aalaalam uNda aran viddu niiGkaatu udambil kudikoLvan
Meaning:
If we train the breathing properly and purify the breath as well as the body, then the archetype of Siva as the one who drank the poison will continue to be in body.
In the verses to be cited below, there is mention of archetypes of Tirumaal, as well as Siva as the One who drank the most potent poison and as the One with Golden hair that spreads across the whole universe. The verses bring out the metaphysical meanings of these archetypes quite clearly and why Tirumular repeats in many verses how the body is a temple, a place where the deities reside.
Thus says Tirumular in the following verse.
565
மேல் கீழ் நடுபக்கம் மிக்கு உறப் பூரித்து
பாலாம் இரேசகத்தால் உட்பதிவித்து
மாலாகி உந்தியுள் கும்பித்து வாங்கவே
ஆலாலம் உண்டான் அருள் பெறலாமே
உரை:
இரேசகத்தின் போதும் மூச்சை வெளியே விடும் வகையில் பூரிக்கும் போதும், நெஞ்சின் மேற் பகுதி கீழ் பகுதி வலது இடது பக்கங்கள் போன்றவை விம்மி புடைத்து எழுமாறும் ஒட்டிச் சுருங்குமாறும் மூச்சு பயிற்சி செய்ய வேண்டும். மேலும் திருமாலே தானாகி. மூச்சினை ஆழ உந்தியுள் கும்பித்து நிற்கவேண்டும் அப்படி செய்தால் மூலதில் ஆலாலம் உண்ட அரன், விட்டு அகலாது குடிகொண்டு, உடம்பில் சீரனத்தின் போதும் பிற காரியங்களின் போதும் உண்டாகின்ற விசப்பொருட்களை வெளியேற்றி உடம்பு சுத்தமாக இருக்க உதவுவன்.
565
Meel kiiz nadupakkam mikku uRap puurittu
Paalaam ireesakattaal udpativittu
Maalaaki untiyuL kumpittu vaaGkavee
Aalaalam uNdaan aruL peRalaamee
Meaning:
One should practice PraNaayama so that the inhaling and exhaling reaches the whole of the cheச்t – the top bottom and both the sides. Then assuming self identification with Tirumaal. One should retain the breath in the navel area for considerable time. If one practices thus then one can gain the Grace of Siva as NiilakNdan, the One who swallowed the most potent poison.
Comment.
The digestive and other biological processes in the body have as their byproducts various kinds of poisonous stuff that need to be discharged from the body as they are produced. If there is failure in this like when the Kidneys fail to function, the poisonous deposits accumulate in the blood and lead to death.
Such cleansing functions of Kidneys the skin and so forth are seen as the biological functions under the regulation of an archetype of Siva, that of NiilakNadan, the One who drank the poison but kept it at the throat and because of which the throat became black.
The role of Tirumaal(VishNu) who is said to be residing at the Cakra of Manipuurakam located at the navel, may have something to do with allowing the body to rest peacefully both while awake and during sleep. Such moments of inner peace and calmness attained by breath retention may help the proper functions of the organs that are involved in keeping the body pure and clean
The following verse is also related to this theme.
568
புறப்பட்டுப் புக்கு திரிகின்ற வாயுவை
நெறிப்பட உள்ளே நின்மலம் ஆக்கினால்
உறுப்புச் சிவக்கும் உரோமங் கறுக்கும்
புறப்பட்டுப் போகான் புரிசடையோனே
உரை:
உட்புகல் வெளியேறுதல் என்றவாறு மனம் நிதானப் படாத நிலையில் தாறுமாறாக திரிகின்ற வாயுவை, மனத்தைத் தூய்மையாக்கி நற்சிந்தனையின் நெறிப்பட மூச்சு வாங்கி. உடம்பினை நின்மலம் ஆக்கினால், உடல் உறுப்புக்கள் அனைத்தும் தூய்மையின் சிவப்பாகும் என்பதொடு நரை திரை மூப்பு நீங்கும் உரோமமும் கறுக்கும், இளமை மீட்சி மெய்யாகும். இதற்குக் காரணம், உடலெங்கும் தன் சடையினை பரப்பிவிடும் புரிசடை சிவன் நீங்காது உடலில் தங்கி இருப்பதுவே.
568
puRappaddu pukku tirikinRa vaayuvai
neRippada uLLee ninmalam aakkinaal
uRuppu civakkum uroomam kaRukkum
puRappaddup pookaan purisadaiyoonee
Meaning:
In the context of uncontrolled and erratic mental processes the inhaling and exhaling will also be disorderly and energy dissipating. However through proper mental control and pure thoughts if the breathing is made orderly and clean, the body will also become clean and as a result there will be the body becoming bright and the hair becoming dark as marks of rejuvenation. All these happen because Siva with His flowing Hair remains thus in the body.
Comments
We now return to the theme of life rejuvenation and hence the recovery of youthful vitality that allows longevity as exemplified by many Siddhas who lived even upto 120 years of age. Any way most of the Siddhas say living to a ripe old age of 100 is a possibility for all. The secret is again keeping the body clean- free of the Killer poison the Malam. This is made possible by an ethical way living where only GOOD and CLEAN thoughts are entertained and immoral unethical and evil thoughts are avoided. When the thinking is clean the breathing is non-erratic and orderly leading to conservation of energy
The archetype of Siva as the One with long and flowing hair, in mentioned here, I think, to indicate the presence of divine forces in every part of the body in the context of keeping the body clean by entertaining only clean thoughts
To continue 11