As with a form, as without, as being, as not so

As fragrant bush, as flower, as the jewel, as the effulgence

As the essence, as the soul, as the means, as the goal
As the guru, please come and bless, Guha!

Om agatheesaaya namaha

Subramanyar Jnanam 500








(1)

Translation:
Kappu
Praising the sacred feet of the fully complete Paraparam
Entering within the terminus of the whorl
Consuming the nectar of Devi who is the cause
Like the sun clearing the darkness, receiving the grace
Experiencing the ten types of initiation
Crossing the triple paazh and climbing up
Ganesa, the elephant in the origin (muladhara),
Worshipping him we will compose this book.
Commentary:
This ancient composition, Subramanyar jnanam which is Muruga perumans upadesa to
Agatthiya munivar is a Taamarai Noolagam publication from Chennai. It contains the original
500 verses along with elaborate information on Murgan, various theories pertaining to him and
the philosophies propounded by the Kailaya parampara of which he is the originator. The
explanations are provided by Meivazhi Kulandhaisami Gaoundar of Erode. He quotes verses of
Agatthiyar and other Siddhars to support his theories and says that some of these concepts are
not for the public as the initiates into this tradition are sworn to secrecy. We sincerely seek
Murugapperumans blessings and Agatthiyar Perumans blessings so that we may enjoy the
verses in this book and the details about Murugan as far as our limited knowledge permits us.
The first verse in this composition is the kaapu or the invocation verse. It is a prayer to Lord
Ganesa. As it is a common practice among the siddhas to not eulogize a particular deity or a
sacred place Subramanyar has mentioned specifically that this verse is a praise of Ganesha in the
Muladhara. As we have been in Agatthiyar jnanam the gods whom Siddhas mention are only
place values for a particular step in Siva Yoga.
Paraparam is the formless form of the Divine the other two being param and aparam. The flame
of consciousness represents the Paraparam as it has a form and yet one cannot define it as this.
The Devi mentioned here is Kundalini Sakthi who usually resides in the Muladhara. The
amudham is the divine nectar that descends from the sahasrara. We will see details about dasa
deeksha and muppaazh in the coming verses.

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Verse 2








Translation:
I am uttering this work with mercy
For the benefit of the worldly and the siddhar
People! People! This book, with concentration
Examine it from the bottom to the top
Lurking in the shadows of the matured mountain and climbing
Seeing the circle of the feet/terminus of the paraparam
Consuming the prana the drink
See vadam and treatment in this world.
Commentary:
Subramanyar tells Agatthiyar that he is uttering these verses out of mercy so that everyone, the
renunciate and the worldly will benefit from it. He advises people to examine it careful,
understand it and put it to practice. The mature mountain is the sahasrara which the ultimate
state or locus of the soul for realization. The soul should climb up to the sahasrara slowly and
carefully as if lurking in the shadows. It should see the circle of the bottom terminus or the feet
of the Paraparam or the Divine there. Siddhas call the sahasrara as the vindhu vattam. The
sahasrara is the point where the Divine grace enters the human body. It is the point that connects
the limited soul with the universal soul. Beyond this circle which is a bindu or a point there is

only the state of universal consciousness. This is the point where the formless, limitless Divine
enters the body and adorns a form and the limitations, as the Jiva. paanam means a drink,
Siddhas call the prana also as paanam. Here the drink is the divine nectar and it is the prana
which makes it available for consumption. This will cure all the diseases including the disease of
future births. Hence, Subramanyar is telling Agatthiyar that one would attain the treatment and
the vada siddhi while remaining in this world if one follows the instructions given in this book.

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Verse 3








Translation:
See son, the eight actions, the enchantment, change
The merciful eye potion, the action of the sesame seed
Become pacified son, the vakaara along with the treatment
The uncontrollable deha siddhi, space travel
The direct, yoga along with jnana
The stable nirvikalpa Samadhi, its means
How to join this, all these, Son
I will tell explicitly, it will become clear this way.
Commentary:
Subramanyar is telling Agatthiyar the topics that he will be discussing in this work. He will be
explaining very clearly, without concealing anything, about the ashta karama, the manner in
which the sesame seed moves/acts, the vakaara, the treatment, deha siddhi, kevuna maarga or
space travel, yoga, jnana, nirvikalpa Samadhi and how to attain it. He tells Agatthiyar that there
is will not doubt after that.

Ashta karma are the eight actions, vasyam, sthambanam, mohanam, maaranam, aakarshanam,
vidhveshanam, bedhanam and ucchaadanam. All these look like techniques to cause various
effects of others. For example vasyam seems to be a technique for attracting others, maaranam
seems to be for causing death. If one reads the verses in Agatthiyar saumya sagaram one will
understand the real purpose of these actions. They are not for affecting others but to protect
oneself from various obstacles that inhibit one from performing the ashtanga yoga and reaching
the nirvikalpa Samadhi ultimately. For example if vasyam is performed correctly all the
knowledge systems, the microcosm, the macrocosm, the sastra, mantra, deva, munis, evil spirits,
animals the eight types of snakes, birds and ones own desires-the kaamappaal and the kaanal
paal, will come under ones control. This is the real goal of vasyam, to bring any external
obstacles of the ashtanga yoga under ones control, including ones own desires. Similarly, while
the technique for maaranam can cause the death of another, it is actually meant for the death of
all the diseases in the yogins body.
Sesame seed refers to the soul moving in the ajna. It is said to be the size of the tip of tilatham or
sesame seed. Agatthiyar says vakaara siddhi is bringing the pancha gana under ones control
using vaasi or special breathing techniques. Deha siddhi is attaining the oli udal or body of
light, kevuna maargam is being able to fly in the sky by placing certain magical preparations or
kulikai. Nirvikalpa Samadhi is merging with the Supreme without any distinctions. This is the
ultimate state of becoming the Divine.
As Subramanyar is planning to describe all these elaborately he tells Agatthiyar that there will be
doubt in the end.

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Verse 4








Translation:
He will not know the way, his Self, he will not see the locus also
He will not nurture his soul as his Self
He will not abide by the divine nectar that flows as the sky
He will not know the jewel, the lamp that never diminishes
He will not cut the seven curtains
He will not attain the control of his body or the maya
He will not approach the king, the sacred feet/locus of the preceptor
He will only speak, his wisdom is only verbal.
Commentary:
Subramanyar is talking about a deceitful soul who claims to be a realized soul displaying his
verbal prowess. He will not be experiencing his soul or atma darsanam is the path for
liberation. Atma unarvu or experience of the soul, leads to para vunarvu or divine experience.
The nectar mentioned here is the fluid that descends from the sahasrara for an expert yogin. It is
said to confer immortality. The mani vilakku means the effulgent gem. The Siddhas call the
Divine as mani. This may mean a jewel, a special lamp or a jewel that glows like a lamp. May
be it is what our ancestors refer to as the chintamani!
The seven screens are the limitations that prevent a soul from realizing its unlimited eternal
nature. The first five screens are the five sensual experiences- touch, taste, smell, sound and
sight. The sixth is the sense of discrimination due to the mind the anthakarana. The seventh is
the soul, in its self imposed limited state. When all these seven screens are cut away the soul
realizes its universality. Vallar describes these screens by assigning specific colors for them.
The black screen is that of maya. The blue screen-kriya sakti, green screen-parasakthi, red- iccha
sakti, golden- jnana sakti, white- adi sakthi and the rainbow screen- chith sakti. These are the
forces that cause manifestation and hence, the sense of limitation. When the soul crosses these
screens it reaches the state of the Divine, the undifferentiated state.
Control of the body is deha siddhi. Siddhas recommend specific mantra, herbal preparations and
techniques to transform the body from its material status to that of light. Maya siddhi is bringing
maya under control. These are techniques involving the mind. Gurupaadam is the sacred feet of

the Guru. Paadam also means part. Then guru paadam means the role of the Divine as the guru.
It is a part because the Divine is the guru and much more. The author of the Tamil commentary
has quoted verses 8,9,11,13, 15 of Vallars Tiruvarutpa and several other verses to describe the
term paadam.
The person described in this verse is not a truly realized soul. He only pretends so through his
impressive words. He possesses mere textual knowledge not real experience.
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Verse 5








Translation:
Speaking only verbal wisdom

To die, He will say he knows all the knowledge.

With the ghost of desire possessing him
He will not see the essence; he will only lose his mind
Yes, son, other than the body dying
He will not know that he is the truth, he will not be firm.
Drinking the liquid that causes violence, the sinner,
Without roaming being completely destroyed, listen to the way.
Commentary:
Subramanyar is continuing the previous verse where he describes a conceited soul. That person,
the one who claims wisdom as he possesses textual knowledge will be taken over by desire
which will lead to his utter destruction. He will spend the time to look at the essence of
everything including his textual knowledge. The essence of all the knowledge systems in the
world, the terminus of Veda-that which should be known, the Vedanta, is nothing but the Divine.
Without knowing this or remaining firm in this thought the cheat will die or lose his mind
drinking the liquid that causes only violence. As a preliminary to the last but one sentence where
he talks about this liquid Subramanyar says vaamadaa. One wonders if he is referring to the
vama marga which prescribes the five Ms or the meat, wine, physical union, fish and parched
grain. He may be referring to the wine that is part of the ritual in this stream of tantric practices.
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Verse 6








Translation:
Listen son, along with charya, kriya, yoga
Singing the jnana also explicitly
Showing the way to live
Lighting, with knowledge, the lamp that never withers
Like the sting of the scorpion, the deity of kula
The state of Jiva, Siva and becoming verily that

I destroyed the asuras

In the world, by alighting the peacock, the vaasi
Commentary:
Subramanyar is explaining several important concepts in this verse. First he says that he will be
speaking explicitly about charya, kriya, yoga and jnana. These are the four steps for realizations.
The traditions that follow agama lay great stress on these four steps as opposed to traditions that
follow Veda. We will see about these steps in detail when Subramanyar describes them later.
Suffice to say here that charya refers to external rituals, kriya to internal rituals, yoga refers to
ashtanga yoga and these three culminate in jnana or wisdom.
The lamp that never withers is the lamp of knowledge. It is the lamp of the Self, the
consciousness which once lighted will never die out. This lamp could be lighted with
knowledge.
Subramanyar talks about two concepts in the line where he says like the sting of the scorpion and
the deity of kula. Kula refers to kundalini, kula kundalini. It is also called kaula marga.
Ascendance of kundalini is said to be like the sting of a scorpion or snake.
The state of Jiva and Siva the limited and universal consciousness will be described in this
composition in addition to showing the way in which the Jiva becomes Siva.
Next two lines are very interesting. Subramanyar tells Agatthiyar that he destroyed the asuras in
this world by climbing on his peacock, the vaasi. First, let us see who these asuras are.
Vallalar explains who these suras are. Padmasura is craving. Gajamukhan is madness or
madham. Singamugan is moha or desire. These three asuras should be won by Shanmukhan, the
sixth sense or the sense of discrimination, the Vel or spear, with the help of five sakthis, suddha
jnana and suddha kriya. This is Murugans Sura samharam. The peacock is the vital breath or
vaasi. Even if the above qualities are killed the vaasana or preconditioning lingers. Whenever
the occasion arises, it spreads its plume and dances like the peacock. It enchants us by its
illusory beauty and keeps us tied in it. Remaining on top of this vaasana is
Murugan/discrimination keeping them under its control. The vikalpa jaalam in the universe is
the peacock. In the middle of the brow there is a flame in the shape of six sided jewel. This
effulgence is shanmukham.
In this context it should be mentioned that Murugans dhandayudam or the weapon, stick is none
other than the sushumna nadi through which the vital breath and the kundalini sakthi ascends.
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Verse 7







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Translation:
Listen to me saying about the moolam (origin/muladhara)
Climbing to the realm of the moon with pain
Becoming the king, the green way,
With the guru, the five types of maya appearing
In the sky where the thunder and wind appear
The semen of the father coming (down)
With the king, the attachment, the sight, the vision,
The one who gave it, the mula kundali, see it.

Commentary:
Subramanyar tells Agatthiyar that he is going to be talking about the moolam. The moolam
means both the muladhara and the origin. The muladhara is the primary point of support. The
power of kundalini remains inactive there unless it is woken up from its slumber by practices. It
climbs through the various cakras or energy termini in the body and reaches the realm of the
moon which is at the sahasrara and beyond. This process hurts the eye and the body as a whole
as it is a very austere and powerful process. Many Siddhas have used the expression pacchi to
describe this path. This term means verdant. It is not clear if it is called so because it is rich
with experiences or whether there is any other significance in it. Subramanyar calls this path as
the royal path.
The five types of maya are the aanava, karma, maya, mayeeya and tirodaya. These five types
maya keep the soul ignorant of its true nature. When they leave the soul at the guru cakra the
soul realizes its true nature.
Next Subramanyar is talking about thunder, wind and the fathers semen. Scriptures say that the
soul, after death of a physical form, is present in the subtle form in the sky. It is brought down to
the earth through the thunder, winds and rain shower. The rain water feeds the plants that are
consumed by the lives on earth. A part of the food turns into semen in the man. The soul which
is embedded in the semen is brought into a womb through physical contact where it grows and
emerges as a gross physical being into this world. This occurs by the benevolent grace of the
Divine who grants a physical body to the soul so that it can work out its karma. Not only does
the Divine bless its occurrence, it also accompanies the soul and remains in the body as the
mulakundali or the vital force at the muladhara. It is the force that makes life forms function.
Kundalini is needed not only for spiritual evolution but for physical evolution as well.
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Verse 8

Translation:
See son, he will say kundalini is something else
He will not know about the terminus of the whorl
He will not know who is the fully complete kundali
He will not that it is the limited space and universal space
Becoming the fully complete kalaa of four
Along with austerities, Samadhi and absence of faults

Contemplate son consuming the nectar and realizing

See Siva yoga with attention.

Commentary:
Subramanyar is saying that an ignorant person will not realize that it is the
kundalini or the life force which the origin of everything. He will not know the
terminus of the whorl. Suzhimunai in Tamil means the terminus of the sushi
or the whorl. The whorl is kundalini. The terminus is the point where it
ends. The chakras at various positions in the body are termini or centers
where a certain distinction created by a particular fault, mala, ends. When a
yogins consciousness crosses a particular chakra one such distinction ends.
When the consciousness reaches the ajna gradually all the distinctions that
appear as the manifested world, the distinctions caused by elements, their
qualities etc are all assimilated. Only pure soul consciousness remains.
Hence, the ajna is called the suzhimunai. Beyond the ajna the limited
consciousness also leaves and the soul realizes its universality. Thus, the
concept of andam or the supreme space and pindam the body or the
limited space are all caused by the ascendance or descendance of kundalini.
When it travels from the muladhara to sahasrara andam is created and when
it descends from sahasrara to muladhara pindam is created. Thus, kundalini
is the origin of this body and the universe.
Kalaa are the distinct states caused by the three faults aanava, karma and
maya. The souls in the different states depending on the type and the
number of these faults operating are sakala, pralayakala, vijnanakala and
meijnana. In sakala all the three faults are operating, their number
decreases to nil in meijnana.
During ashtanga yoga the austerities and the practices help the soul to move
from one state to the next until they become the meijnana. At this stage the
yogin consumes the Divine nectar that pours down from the sahasrara and
becomes ageless and deathless. He becomes one with the universal
consciousness. This is the crux of Siva yoga. Subramanyar tells Agatthiyar
to realize that the basis for all these is kundali.


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Verse 9







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Translation:
Attain it, by firmly planning the mental eye at the terminus of the whorl
Pushing the sense organs decimating them
Showing the basis, saying collect it
All the six supports as one
Reach it without being buffeted by the gail
Going to the center of the forty triangles
Split it by placing the ball in the cannon
You will play climbing over the victorious peacock.
Commentary:
These are Subramanyars instructions to Agatthiyar: he should ascend through the sushumna by
placing his mental eye, or concentration at the terminus of the whorl, the ajna. The senses should
be decimated before that. This means, sensual perception should be replaced with mental

perception. He should merge the six cakras, or the assimilation of principles, into one. When the
muladhara cakra is crossed the earth principle and the tattva that this cakra represents merge with
the svadhistana. In this fashion all the cakras are merged into one. Agatthiyar should do this
without wasting his breath, without letting his self get buffeted by the gust of wind or the prana.
He should go to the center or the bindu in the forty triangles. This indicates the SriCakra. It is a
graphical representation of the microcosm, the human body and the macrocosm, the universe.
The bindu or the point in the middle represents the origin, the unmanifested state, the state that a
yogin strives to reach. Agatthiyar should split the bindu or go beyond it with force as if firing a
cannon. He should ride the peacock, control the distractions victoriously.
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Verse 10








Translation:
I told you about the fully complete so that you may play
I told you to forget the wasteful maya
I told you to know about the deity of kula, (the kula kundalini)
I told you about the nature of the circle of kundalini
Without getting stunned, without wasting time on empty speech,
With a firm heart, you maintain focus
Merge with the fully complete, the kalaa
And join the guardians and the mountains.
Commentary:
Subramanyar is telling Agatthiyar that he told them all the above so that he will know about the
poornam or the fully complete. This is a state, not an entity even though the Divine is called
Poornam. Subramanyar told Agatthiyar to forget the different maya- the five types, aanava,

karma, maya, mayeeya and thirodaya. Kulai means one who is the kula. It means kundalini who
is also called kula kundalini. Subramanyar tells Agatthiyar that he told him about the circle of
kundalini. It may mean what the three circles of the kundalini stand for. It may also mean the
circle or the path that kundalini traverses- from muladhara to sahasrara and back. It may also
mean the circle at the sahasrara. The siddhas refer to this as the vindhu vattam. Subramanyar
tells Agatthiyar that he should not get stunned by the magnitude of this task, not waste time in
empty chatting but with fortitude should merge with the poornam, the supreme state. He should
bring together the deities who are guardians of a particular cakra and the cakras themselves into a
state of oneness.

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Verse 11








Translation:
Join the silent origin, that is maunam
People of the world died without knowing it
If one knows about the silent one, as the singularity
Will not be destroyed until the end of the world
Remain firmly in the silence
Holding it in the state of im
See it daily, remaining firmly so
See the deity of kula, the Paraparam.

Commentary:
The silent state mentioned in this verse is the state of quietude at the end of the Pranava. Sound
passes through four states before emerging in its audible state. They are para, pashyanthi,
madhyama and vaikhari. Para represents the state of turiya, the pashyanthi- the sushupti or deep
sleep state, the madhyama the svapna or dream state and vaikhari the jagrat or wakeful state.
Pranava or aum consists of the four parts, a, u, a state of sound representing ma (the im) and a
state beyond that sound. The state beyond the sound represents para or the state of
consciousness, the turiya state. This occurs at the navel, the site of turiya state.
The sound, im that occurs at the terminus of audible pranava leads to the para state. It
represents the deep sleep state, the sushupti state which occurs at the heart. The a and u represent
the vaikhari and madhyama respectively.
Hence, Subramanyar is telling Agatthiyar to go the the silence by remaining firmly in the sound
im. This soud is called oomai ezhutthu or the dumb letter, the unuttered letter.
When one looks at the word mavunam an interesting interpretation emerges. This word is
traditionally interpreted as silence. If one looks at it carefully it may mean the ma becoming
u the manifested becoming pure energy- ma oo aavadhu or dissolution of the manifested
material universe and becoming pure energy which will ultimately become pure consciousness.
Subramanyar is saying that people die without knowing this secret. People think that mavuna
yogam means not talking and they lose their lives wrongly pursuing it. It will not lead them to
the state of realization.
This silence is the singular state, the origin of everything, the para, the kula devatha.
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Verse 12








Translation:
See son, due to the silence of the im
Millions of universes were created
It become the navasiddha
The four Vedas were contained within it,
It became the austerities and Samadhi
All the lifeforms in this world were created by it
Its name is Meru
Its other names are knowledge and wisdom.
Commentary:
Subramanyar is continuing about the letter im. Among the three letters of the omkara, a, u and
ma, the makaara signifies maya or the creative power of the Divine. Subramanyar says that all
the universes, the divine souls, the four Vedas, the austerities, the Samadhi and all the life forms
were created by this power of the Divine. This is also called the meru. Sushumna nadi in our
body is called meru dhandam. Subramanyar may be referring to this also here. He concludes
saying that the other names for this creative power is knowledge and wisdom.
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Verse 13



Translation:
Telling this to Isa
Showing the limit of the unspoken letter
Showing the gracious six peaks, houses
Showing the grace of Devi Parasakthi
Telling about the terminus of ashtanga
Showing the end of yaga etc
As this the proper, kula deiva
As remained so, Siva also remained permanently.
Commentary:
Siva is the state of supreme consciousness. Isa is one of the manifestations of the Divine among
the five pure manifestations-Siva, Sakti, Sadashiva, Maheswara and Isa. These are states of
consciousness preceding the supreme state, the state of singularity. Hence, Subramanya is telling
Agatthiyar that he showed these principles of Isa so that he will remain permanently as Siva.
The principles that Subramanya revealed to Isa are the locus of the unspoken letter, which is the
space beyond, the locus of the six cakras or energy peaks/consciousness peaks, the glory of the
primordial power, Parasakti, the terminus or the end point reached when ashtanga yoga is
performed- the supreme Samadhi state of singularity, the terminus of yaga or fire ritual. This
may be internal ritual invoking the fire of kundalini or external ritual performed with fire outside.
This fire is the kula kundalini, the kula deity. When all these principles were revealed to Isa, the
consciousness, the supreme state, that of Siva remained permanently.
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Verse 14








Translation:

See! Sivan seeing that

Gave me the name, the Velan with twelve hands
Knowing this the SivaSakthi
Called me the kumara, the embodiment of grace
And fed me the nectar, the milk of her sacred breast
Kept in the everlasting nishatai (austerity)
If the ploughed is used for ploughing, then there is cultivation
Otherwise it is like the one without the plough harvesting and processing (the crop)
Commentary:
In this verse Subramanyar is explaining two of his names- panniru kai velan- the Velan, one who
possesses the spear, and with twelve hands. We have already seen that Vel represents the power
of discrimination- being able to separate the good from the bad. Calling one as panniru kai
velan means one who holds the Vel in twelve hands or exercises his power of discrimination and
ascends through the twelve states of consciousness (within the body and beyond) till one reaches
the state of Universal consciousness. The states of consciousness do not end at the sahasrara.
One has to cross several states beyond the sahasrara, the physical realm to reach the supreme
state.
The other name explained in this verse is Kumaara, the youth or son. Subramanyar is said to be
the son of Siva and Sakti, the merging of limited consciousness with the universal consciousness.
A yogin who ascends the cakras and reaches the talu cakra in the uvula consumes the divine
nectar that descends from there. This nectar is said to confer everlasting youth. This amrit is
referred to as the divine milk of sivasakti or the power of Siva. Consumption of this nectar and
making the consciousness climb up further, the yogin is in the everlasting state of supreme
consciousness.
Subramanyar says that one should plough the field to have good cultivation. The field is the
body and soul complex. It must be prepared well so that it is capable of receiving this above
mentioned experience. Otherwise it will be like an unprepared person cutting and threshing the
plant- first of all cultivation is not possible and if it some plants manage to grow the yield will be
poor.
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Verse 15








Translation:
The Kulai (kundalini) becoming the deity
It is that which remains as the Jiva for everyone, Son
The true support being the six letters
Living, abiding in the Udayagiri mountain
The house of paazh becoming the creamation ground
With the expressions I and you occurring
The sound of Mother Sivakaamis anklets will be heard
There are several fires burning in that locus, See.
Commentary:
Subramanyar is talking about the fire of kundalini and the state of a jnani or a realized soul here.
The real deity will be kula kundalini or kulai-the lady of kula. She is the Jivatma.
Agatthiyar in his Saumya Sagaram explains that the Jivatmatma is the fire, the fire of kundalini
and the Paramatma is the breath or vayu (verse 23). These two come together, the prana and the
fire of kundalini, the Jivatma and the Paramatma during the yogam, they travel together towards
the state of realizing. This is what is meant by the Paramatma leading the Jivatma towards the
state of supreme consciousness. This is what is meant by the Paramatma and Jivatma remaining
together in one body. Agatthiyar refers to this by saying, the fire and the air live together in the
matapathi or the insentient locus, the material body.
The cakras other than the sahasrara are called aaru adhaaram and the sahasrara is called
niradhara. The other cakras are connected by the sushumna nadi but beyond the ajna it is the
hairlike bridge or the mayirpaalam that the soul uses to reach the sahasrara. The cakras are
called adhara because they represent different principles or tattva that hold a body in its form,
shape and behavior. However, the true adhara are the cakras themselves by the six letters which
may be om namacivaya or saravanabhava. These are mystic syllables that represent different
principles both in the physical realm as well as spiritual realm.
Mr. Ramanath Narayanaswamy has written a beautiful explanation on saravanabhava in the
Deccan Herald. http://archive.deccanherald.com/Content/Feb262009/city20090225120714.asp
Udayagiri represents the sahasrara. The point at which the universal consciousness
paravunarvu dawns.

The paazh veedu represents the physical body. The term paazh may be referring to the three
paazh or voids of maya paazh, bhodhappaazh and upasaanthappaazh. These are states of illusion
created by the limited nature of the soul. Thus, physical existence is created by the paazh. When
it said to become the cremation ground, it means, it turns into a plane where all the faults and
limitations are burned with the fire, the fire of kundalini. At that state all forms of distinctions,
as You and Me, as this and that, disappear. Here, the sound of the tinkling of mother Sivakaamis
anklet will be heard. It is the nadaantha state which is indicated by the tinkling of the anklet.
One should not take its literal meaning but as a place value for the sound that will be heard as
these sounds can only be described by alluding to a sound that one is familiar with.
Subramanyar says that a great effulgence remains in that state which goes ahead to describe in
the next verse.
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Verse 16








Translation:
See son, it will glow like millions of suns
All the twelve loci will be seen there
Brahma along with Mal will be seen
The beautiful Sadasiva and Rudra are there
The part, Maheswaram is also present there
The seed of Ganesha, the locus/state also there
The memory and lack of it- there
The senses that will not remain, also there, see with clarity.
Commentary:
Subramanyar is talking about the experience in the super conscious state. He says that all the
twelve loci will be seen there. He referred to this in a previous verse and explained his name
panniru kai velan or the one with the lance in twelve hands or the twelve handed one with the
lance. At this state one will see all the states of emanation. Agatthiyar has explained in his
Saumya Sagaram about the order of these emanations. From param, the nirguna state, emerged
Sivam, Sakthi, Sadasiva, Mahesvara, Rudra, Vishnu and Brahma, in that order. The last five are
called pancha kartha or the five effectors. These seven forms belong to the seven cakras.
During reabsorption or laya these states merge with the previous one and finally abide in the
param. In the super conscious state the seed of manifestation, the bheeja of Ganesha, is also
present. This is a state where the mind ceases to exist. As the mind is the locus of memory and
senses they are also present in this state, not in the distinct form but in the laya state.
The yogi who reaches this state of supreme consciousness will be able to perceive all these
clearly.
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Verse 17







Translation:
See son, the muppoo called vazhalai is present there
The essence of the five types of bodies is there
The state of the anjanam is there
Dharana, charana and Samadhi are there
Plant it firmly son, the terminus of the ten step initiation (dasadeeksha) is there
Where did the body and soul come together
Think where the gurupaadam will be seen
I will say, it became the unspoken letter.
Commentary:
There are several explanations for the muppoo. Some claim it to be three types of salts while
others claim it to be a specific compound that is collected under special conditions. From the
literature, vazhalai muppoo seems to be the air principle/vayu, water principle/appu and fire
principle/tejas. These three represent the emergence of life. The semen is said to represent the
air principle, the female sexual fluid the water principle and the Divine grace the effulgence or
fire principle. Thus, the coming together of the male and female principles leading to a birth or
the coming together of Siva and sakti at the sahasrara may be referred to in the first line.
The five types of bodies referred to in the next line represents the pancha kosha or sheaths
created by maya that hold the limitless consciousness in a limited form. The essence of these
sheaths is the maya. The maya comes to an end at the sahasrara.
Anjanam represents special unction that is applied to the eye give the power to see unusual
visions. All these come to an end at the sahasrara as there are no more distinctions. The fourth
line refers to the austerities like the ashtanga yoga which includes dharana, dhyana Samadhi etc.
All these come to an end as the soul remains as the universal soul. The soul enters a body
through the sahasrara. There is a gap in the cranium in children that closes only when the skull
thickens when the infant grows up. This soft spot is the locus of the sahasrara, the gateway for
the soul. Gurupaadam refers to the state of enlightenment. This occurs at the sahasrara. All the
above mentioned are nothing but the unspoken letter or the im.
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Verse 18








Translation:
Saying that this is different from the six loci
There are millions who see the origin that arises
The sinner, he will say Vishnus house, Brahmas house
After that Rudras house
After that maheswara and Sadasivas house
Arguing so millions will roam around blabbering so
Saying that it is the lalaata, sambhavi
The middle of the eyes and nose, millions will get exhausted.
Commentary:
Subramanyar says that millions will waste their lives discussing the theoretical. They will say
that the Supreme is the six cakra- the houses of brahma, Vishnu, maheswara, rudra and Sadasiva.
Brahma represents the muladhara, Vishnu the svadhishtana, Rudra the manipuraka, Maheswara
the anahata and Sadasiva the vishuddhi. Some will also get fatigued saying that it is the lalata
cakra- the one above the ajna from where the divine nectar flows down, they will say it is
holding the Sambhavi mudra- of keeping the eye focused at the middle of the eyebrows,
watching the ajna.

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Verse 19







Translation:
Fatiguing as I and this
He will not see the locus attained by dying and yet not dying
As the sky, the terminus and as the vital air
He will not worship the manipooram with realization
If it is bid to occur it will not do so if the mind remains as the other
It will dry up as the wasteland
Saying that the King, the six houses
I killed the asuras (demons) see it.
Commentary:
Subramanyar tells Agatthiyar about how he killed the demons or asuras. We already saw
Subramanyar as the sense of discrimination or buddhi. The asuras are erroneous ideas,
understanding.
The distinction as I and that is the first state of distinction. This is the point of emergence of
ahamkara or ego. Subramanyar says that the ignoramous will fatigue maintaining the distinction,
I and that.
The locus that is attained alive after dying is the state of superconsciousness. dying and yet not
dying means dying for the world, not being conscious of the world with distinctions and being
alive to the state of singularity.
The manipuraka cakra is the site of self esteem, warrior energy and the power of transformation.
Subramanyar tells Agatthiyar that this site should be worshipped with clear understanding. This
understanding should come from within and not from external instructions. The mind must
realize this truth. Subramanyar says that he killed the asuras declaring the six cakras as the king.
The cakras represent different principles. When a yogin has his consciousness cross these cakras
he wins that principle. Ascending from muladhara to sahasrara is the process of dissolution or
merging, the laya. All the distinctions and the faults that cause these distinctions are won over,
the asuras are defeated.

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Verse 20








Translation:
See son, the sixty four yoga
Looking at it in a crooked fashion
Who will see the Rajanga yoga
Those who roamed around without knowing it are several crores
See the state correctly
Holding the thought, performing the austerities, seeing the status
Joining the letters, one with the other,
Do not forget they are the sky and the earth.
Commentary:
Subramanyar is talking to Agatthiyar about a very important concept in this verse. He is talking
about the sixty four kalaas here. Kalaa is a measure of time. Our body has 64 kalaas.
Akaara kalaa corresponds to the earth principle and has 10 kalaas.
Ukaara kalaa corresponds to the water principle and has 16 kalaas
Makaara kalaa corresponds to fire principle and has 24 kalaas
The naadha kalaa corresponds to the air principle and has 10 kalaas
The bindhu kalaa corresponds to the sky principle and has 4 kalaas.
Our body obtains 32 kalaas from the universe. The breath drawn in through the idakalaa or
Chandra kalaa corresponds to 16 kalaas and throught the pingalaa or surya kalaa corresponds to
12 kalaas. The remaining 4 kalaas correspond to the nakshatra kalaa. These 32 kalaas activate
the sixtyfour kalaas in our body, the agni kalaa. Drawing the breath in for a second supplies one
kalaa. Hence, breath should be drawn in for 32 seconds. It takes 64 seconds to activate the agni
kalaa within and 16 seconds to excrete the waste products. This timing of 32:64:16 forms the
basis of vaasi yogam.
A body that has the total of 96 kalaa- 32+64 remains deathless. However, the 4 of the taara kalaa
or nakshatra kalaa is not usually obtained by man. This fails to activate the eight kalaas in the
body and thus leads to death.

The art of joining the agni kalaa of 64 with the suryakalaa+nakshatra kalaa , 12+4 and the
chandrakalaa of 16 is the vaasi yogam. It is the taaraa kalaa which activates the fire of kundalini
and makes the power rise in the body.
This is the rajayoga or the rajanga yoga as subramanyar calls it.
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Verse 21








Translation:
I will tell the letter to remain without forgetting it
Isnt it the mind, the manonmaniyam? Praising the jewel
To remain without termination, the reengkaara.
Establishing it firmly as the dais of Isvari
The sparrows that do not fly will get burnt
Son, see the benefit of the five letters
Sticking the thoughts as sim
Make it firmly as nam without leaving it.

Commentary:
In this verse Subramanya is describing the mantras and how they should be uttered. The reem
should be uttered first as the dais of Manonmani. The name Manonmani or mana+unmani,
corresponds to a state beyond the mind. The mantra reem should be uttered to remain in this
state incessantly. This mantra should become the dais of Isvari or the commander of everything.
This will burn away all the fleeting entities- emotions, desires, attachments etc. The five letters
mentioned here are the namacivaya. Among these five letters, the letter si is said to be Sivas
letter. This letter corresponds to vaalai or the fire of kundalini. Nang or nam corresponds to the
muladhara cakra. Thus, Subramanyar says the letter si should be contemplated upon while
focusing on the muladhara or the letter nang. This is the method of raising the fire of kundalini
through contemplation.
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Verse 22








Translation:
If held, the makaara will become the silence
Praising it daily as the thought
Do not utter it vocally as vam
Place it as the state, saluting it,
Placing it forcefully as yam
Performing dhaarana on the five letters
It should not be revealed openly, Son
The Lords have placed a curse on it.
Commentary:
Subramanyar tells Agatthiyar that this is a very esoteric message that should not be revealed
explicitly as the Lords have placed a curse on it. So, let us all pray to Murugan to pardon us in
case we are overstepping our limits and seek his blessings to continue further.
The letters mentioned in this verse, ma, ya and va represent different elements. Among the five
letters of namacivaya the letter na corresponds to the earth element, ma to the water element, si
to the fire element, va to the air element and ya to the space element. The ma also corresponds to

the im in the pranava, the unuttered letter. This is the letter of the supreme silence. Vam or vang
is referred to by Agatthiyar in his saumya sagaram as the vakaara deekshai, or the method to
bring the five elements under control. Ya corresponds to the space element, in both the
microcosm (the body) and macrocosm (universe). This is the esoteric practice of kundalini yoga
where the various elements are brought to laya or dissolution resulting in the state of atma
darsana which further leads to the state of supreme consciousness.

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Verse 23








Translation:
Performing reparations for the curse
Associating with the Chandra pushkarni
Lighting the lamp that does not go off
Praising with knowledge as ang and cing
Focusing while adding ung along with it
Going to the nandi circle the kundali
I saw the three letters that does not fluttering
I am the lord younger than the tusk-faced one.
Commentary:
Subramanya is usually referred to as the younger brother of Ganesha. In this verse he is
explaining how he got that name. This verse, as the one before, describes kundalini yoga when
the focus is placed at the muladhara. In the previous verse, Subramanyar mentioned that the
esoteric usage of the seed letters should be revealed openly as the lords have placed a curse on
them. Hence, he begins this verse saying that he performed the reparations for the curse and
proceeded further. Chandra pushkarni is the lalaata cakra from which the divine nectar descends.

The realm above the heart is called the Chandra mandala. Chandra pushkarni means the water
body of the moon. Subramanyar tells Agatthiyar that the mantra that should be uttered is ang,
cing and ung. The focus should be placed at the circle of Nandi or the kundalini present at the
muladhara. If this is practiced then the three letters will become visible. The three letters may
be a, u and ma. As Subramanyar or consciousness arrived at the muladhara where Ganesa is
seen usually, he says that he is called the ilaya saami to the dhanti mukhan or the elephantfaced one.
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Verse 24







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Translation:
Becoming me, you and as the singularity
Son, crossing the good and bad actions
The knowledge of vaalai, the three letters.
Do not miss it, do not forget it in initiation
Do not give it in a wasted fashion,
I will tell the ashtanga deeksha, the opportunity
Reciting aing, kleem- the king
Knowing the gurupaadam, remain focused.
Commentary:
Subramanayar tells Agatthiyar that everything in this world is made up of the three letters of the
omkara and advises him to not miss it, forget it or share it with others flippantly. The three
letters a, u and ma represent the pati, pasu and paasam. He also tells Agatthiyar that he will tell
him about the ashtangam. This means the ashtanga yoga. He also advises Agatthiyar that he
should recite aim, kleem, the Shakti mantra and remain focused knowing the gurupaadam.

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Verse 25








Translation:
Remain as Om and Sreem
Stop, seeing the status of the fully complete
It is impossible to utter its glory
It is not possible even for Hara, how is it possible for others?
Say son, why do you need any conversation, words about it
Do not say it, this is the key to open the mulam
See the top and bottom, this bow,
The circle of bindhu will shine effulgently.
Commentary:
A bheeja mantra is a seed mantra that confers special benefits. It is tantric way of worship and
hence needs guru upadesa. Om is the pranava from which all other mantras emerged.
Kleem is the kama bheeja, a seed sound that fulfills all desires. Ka- kama deva, la-indra, eecontentment and im-chandra bindu and thus the nada and bindu.
Now, some of the other bheeja mantras:
Aim- is the mantra for Saraswati, the goddess of knowledge.
Thus, the aim kleem in the previous verse means, the desire to attain jnana.
The mantra mentioned in this verse are om and shreem. Shreem is the mantra for Mahalakshmi
or goddess of wealth, the wealth here is the knowledge or realization.
Subramanayar says that it is impossible to describe the glory of the Divine, the poorna and hence
there is no point in talking about it. This process, described in the above and this verse is the key
that opens the muladhara thus facilitating the ascent of kundalini. When one chants these mantra
and pays attention to the muladhara and sahasrara the circle of bindu will glow. The muladhara
is represented as the circle and so is the sahasrara. The bindu in the muladhara represents
manifestation of the world and the circle in sahasrara represents complete dissolution of the
manifested world and emergence of supreme consciousness.
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Verse 26








Translation:
See son, I will tell you about one more glory
Child, come, saying so,
Be soothed, like the previous way of initiation
Examine from the lower to the upper tip
Join it as this is Sivayogam
With firmness, seeing clearly the terminus and the junction,
Request the Paraparan to come
Seeing the focused state join it.
Commentary:
Subramanyar is telling Agatthiyar about the Sivayogam. He says that like the previous diksha or
initiations where while uttering specific mantras the minds eye is focused at the top and bottom
terminiit should be performed now too. Andhi and sandhi means terminus and the junction. The
chakra are called the termini for different principles or tattva. When the yogin raises his
consciousness through the cakra he brings specific tattva under control. Sandhi or junction are
where one tattva ends and the next begins. The body is also divided into three realms, that of
fire, sun and the moon. These realms are separated by specific knots. These are the junctions.
The vishuddhi cakra is called the junction between the animalistic tendencies and humanistic
qualities. This is again a junction between two realms. The sahasrara is the junction between the
limitedness as a body and the state of unlimited all pervasive consciousness. Thus, the sahasrara
is also a sandhi. The point where the prana and apana meet is a sandhi, the point where the
inhalation and exhalation meet, the kumbaka, is also a sandhi.

Subramanayar is hence telling Agatthiyar to pay attention to these termini and the junctions and
merge with the Paraparan beseeching to come.
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Verse 27








Translation:
Merging is not easy; it is not mere talk,
One in a million will see the sign
Dancing with foot up as in Tillai
In the arena of the world, seeing the dance
Seeking, at all times with interest,
Where is the god of death, where is the god of death, it will be destroyed
Hearing the music eternally
I rushed riding on the green peacock.
Commentary:
Subramanyar says that attaining the state of supreme consciousness is not easy. It cannot be
achieved through discussion; it is procedure that should be put to practice. He then refers to
Sivas dance at Tillai and says that his occurs at the arena of the world. Traditionally Tillai refers
to Chitambaram. However, it also refers to the space of consciousness, chith ambaram, the state

attained at the pinnacle of realization. The Lords cosmic dance is the cause of his five
functions: creation, sustenance, dissolution, obfuscation and bestowing grace.
Tirumular has dedicated an entire section on Sivas dance in his ninth tandiram (section 8). He
describes five types of dances, Sivananda kootthu, sundara kootthu, pon padhi kootthu, pon
thillai kootthu and arpudha koothu. Among these the dance at Tillai signifies destruction of
aanava mala of the living beings. Sivas dance is witnessed at the pinnacle of kundalini yoga.
The term anuraagam means desire, love. May be this is what Tirumular referred to as anbe
Sivam!
Subramanyar says that by riding on the green peacock he is rushing to reaching this state.
Siddhas ascribe the color green to Kundalini Sakti. Peacock refers to Vasi (as we saw before).
Thus, green peacock refers to the vaasi and the fire of kundalini gushing through the sushumna
nadi.
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Verse 28








Translation:
See Son, in by focusing as this is the sign
This is the origin, Parasakthi (origin of Parasakthi)
Who will reveal this origin, son?
Agatthiya Mamuni! I am telling for your sake
You remain with this in your mind
Swim in the nirvikalpa Samadhi and climb up
Without engaging in empty talk be valorous
Seek the supreme space and see the wonder.
Commentary:

Subramanyar tells Agatthiyar that he is imparting all these esoteric information only for
Agatthiyars sake and that generally no one will reveal it. Hence, let us all pray to Agatthiyar
and to Subramanyar before we go further in this verse.
Subramanyar is talking about the state that he told Agatthiyar to merge within. This is the origin
of everything, even Parasakthi.
Agatthiyar describes the cosmic emanation in his Saumya Sagaram as follows: Initially there
was only Param. When it decided to manifest Sivam occurred and then Sakti. So, the state that
Subramanyar is talking about is the state even before the Sivam and Sakthi states. All the books
on yoga say that Nirvikalpa Samadhi is the pinnacle of yoga. Here Subramanayar tells
Agatthiyar to go even beyond this state of nirvikalpa where the knower, the process of knowing
and the object of knowledge become one. He says that this should be performed with the mind
as the mind is the agent of cognition. This step needs valor, it is not for people who only blabber.
This is the state of supreme space, the super conscious state.
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Verse 29








Translation:
In all the initiations for Parasakthi
Its fire merged within them
This is that which is adorned, the senses are not something else
This is also called the sound of the earth
Do not roam around in this world do not get deluded
Praising the fully complete that does not speak/ that cannot be spoken about

All that, that should occur, will occur for you

Continue seeing the turiyatheetham.
Commentary:
Subramanyar tells Agatthiyar that all the sakthi deeksha are pervaded by the fire of kundalini, the
Lords supreme energy. Agatthiyar in his paripurna sutra 216 talks about different Sakti deeksha
and Siva deeksha. This is the substratum for the nada or sound. Subramanyar says that this
constitutes the nada of the earth. Earth here means both the physical world that we see as well as
the muladhara the site that represents the earth principle. Subramanayar tells Agatthiyar to not
get deluded if someone says something different about this concept. He tells Agatthiyar to praise
the vaai pesaa pooranam. This may mean the fully complete state which is supreme silence or
the state that is beyond verbal expression. If Agatthiyar does so, all that which should occur
will occur for him. This may mean all the thoughts, all the sites and all the revelations. To
have this happen Agatthiyar should watch the state of turiyatheetha or the state of consciousness
beyond the turiya.
The soul remains in the muladhara when it is in the state of turiyatheetha. The fire of kundalini
is also in the muladhara. It is this fire that forms the basis of everything in this world. This is the
site of the nada and bindu that expand as the manifested world. This is the revelation that
Subramanyar is conferring upon Agatthiyar.

. 216
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Verse 30








Translation:
See son, hear about another silence,
Praising the sacred feet of the Paraparam
Chanting na si and ma si

Worshipping the Devi who is uncontrollable and raising her

Remaining, Son, with the mind focused
While associating, the arena ones dance will appear
Join, Son, with these three letters
Sivas Kailaya started becoming visible
Commentary:
The term mavunam is generally interpreted as silence. When Subramanyar says innam oru
mavunangkelu then one wonders what this term really means. If we split this word as
ma+u+ang it means laya or ma the manifested world becoming u the sakthi and ang the Siva.
The order of manifestation is sakti, the u emerging from Siva the ang and manifesting as ma the
world. The reverse of this process is laya or merging with the origin.
The three letters that Subramanyar mentions here are na, si and ma. Si is the agni bheejam. It is
the letter of the manipuraka cakra that represents the fire element. Na is the letter of the
muladhara where our karma and samskara are stored. The manifested world that each of us face
depends on the set of karma and samskara that start operating in this birth. Ma is the letter of the
svadhishtana or sva+adhishtana- the locus of the self. The svadhishtana cakra operates in
conjunction with the muladhara cakra in a specific birth. Thus, ma si may represent the burning
away of all the factors that inhibit the soul from leaving the manifested world and merging with
the state of supreme consciousness. The Devi who is uncontrollable is the kundalini sakthi.
When she emerges from her inactive state and ascends through the sushumna nadi is it like a
raging fire. This process is facilitated by mental focus.
ambalavar means the one of the arena. The arena here is the citramabalam or the arena of
consciousness. Kailaya represents the state of supreme consciousness. Subramanyar says that
during this process this state starts to become perceivable.
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Verse 31







.
Translation:
Son, with the three letters
The six peaks will be pierced and they will appear stacked
The breath, with the breath stopping look up
The point of meeting of the three, the Udayagiri peak will appear
The air, with increasing speed in a straight path
It will collect you and run, carrying to heights
It will go pushing away the senses
The Cause and the Fully complete will merge and go together.
Commentary:
Subramanayar is talking about the run of the vital breath and the kundalini sakthi. Agatthiyar in
his Saumya Sagaram says that in our body, the madapathi the Lord remains as the fire of
kundalini and the limited soul remains as the vital breath. During kundalini yogam the vital
breath and the fire of kundalini ascend the sushumna nadi. The soul is carried to the state of
super consciousness by the fire of kundalini, the Divine force. They pierce the six peaks, the
cakras and reach the ajna cakra, mucchandhi where the three nadis meet. The siddhas equate
the cakras or the energy vortices to peaks, giri. Udayagiri is the peak where supreme
consciousness emerges. This may be the Sahasrara or the ajna. During this process the breath
stops- this is the kumbaka siddhi, the senses lose their significance as knowledge occurs without
the help of the senses. The kaaranam- the kundalini sakthi, and pooranam- vital breath, will
travel together.
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Verse 32








Translation:
It will go as hrim kreem
Merge with the fully complete and see it
Yes son, all the mystical accomplishments will increase
The uncontrollable five elements will merge into one
Vaamam will ooze and flow
The subtlety of Durva in the northern peak, it will show
Desire, the kaamappaal will accumulate and be seen
All the difficult to see sights will be seen, see!
Commentary:
Hreem and kreem are two Sakthi bheeja mantras. This sadhana will grant all the mystical
accomplishments in abundance. This is the process of laya and so all the elements will merge
with one another starting from muladhara cakra which represents the earth element. Vaamam in
this verse may be referring to sexual fluids. This line may be referring to the concept of madai
maarral or reversing the flow of the sexual fluids. Vadavarai is the peak in the north. This may
be referring to the sahasrara. The star, Druva, is the pole star or the north star which is important
in navigation both in the worldly sense as well in the spiritual journey. Seeing the star of Druva
represents attaining a specific state in the spiritual progress. Siddhas use the terms kaamappaal,
kaanal paal, vaamappaal, somappaal to indicate various fluids that are released at specific stages
of spiritual progress. All the rare sights will become visible at this advanced state.
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Verse 33








Translation:
See son, as vang and sing
The kula deity Paraaparam,
See the status without spilling over
You, son, fulfilling the worship ritual
Climb, fixing the mental eye of the fully complete
The idakalaa and pingalaa will be destroyed
Remaining with focus at the sushumna
Remain seeking the Vedanta Paraparai.
Commentary:
Subramanyar is talking about the vaasi yogam in the first line. Vang and sing are the letters
chanted while drawing the breath in and out respectively. The deity eulogized here is
Paraaparam. The pooja that Subramanyar talks about is internal worship following which the
mental eye of internal perception should be used to experience altered states of consciousness.
The vital breath and fire of kundalini will flow through the sushumna nadi. The Vedanta
Paraaparai is kundalini sakthi. Subramanyar is advising Agatthiyar to remain seeking her.
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Verse 34








Translation:

Remain if you are satputra, son

If you remain so, the state of existence will occur to you
Say son, the air in the whorl will not remain
All that was said will become true, when thought about it.
Who has said this like me?
There are the two- beginning/end and the eternal/end
Kill the maya, as I have destroyed it
My name is Kumaraguru Paran.
Commentary:
Charya, Kriya, yoga and jnana are the four steps in God realization. Among these charya is
called Satputra margam. Tirumular has described it elaborately in his Tirumandiram 5th Tantra,
11th section, verse 2. He says, worship, reading, praising, chanting, faultless good tapas, being
faultless, purifying the rice with water are all Satputra margam. This implies a state of internal
and external purity. This is the first which, according to Agatthiyar, leads to kriya, yoga and
ultimately to jnana. This process will show the true state of everything, thus delusion is
removed. The air of the whorl is prana that flows through the cakra. The achievement in this
step is that all that the yogi wishes for or says will happen, will occur. Subramanyar talks about
two types of end. One is aadi andham beginning and end. This is the beginning of the birth
and end of it. The next one is anaadhi andham the eternal end, the state of supreme
consciousness, the point of no return, the ultimate end, that of remaining eternally. These two
could be achieved by destroying maya. Subramanyar says that as he has done so he got the name
Kumaraguru Paran. Kumara means one who destroyed the darkness of ignorance-Kumara,
guru is the preceptor, paran is the Lord, the one in the ultimate state of Param. Commonly this
name is uttered as Kumaraguruparan. The way the name is split in the verse gives three qualities
that form the basis of this name.
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Verse 35









Translation:
She named, the little child, very young in age
She will not nurture the child whom she birthed
She birthed me even before attaining maturity
The avusaari won all the lands with her dance
If looked up, the eyes will shrink
It is only her maya that became the world
Becoming the mother of the five who occurred
She pervaded, a lady, for everyone.
Commentary:
Subramanayar is talking about kundalini sakthi here. Siddhas call her vaalaikkumari or the
vaalai maiden. They also say that her age is 10. This number is obtained as a sum of 8+2 or a
and u, the letters that represent the numbers 8 and 10 in Tamil lexicon. Hence, Subramanyar is
saying that she birthed him, that is, consciousness emerged from her even before she attained
maturity. The starting point of the emergence is the muladhara, the first stage of this vaalai
kumara. She matures and unites with Siva at the sahasrara. The term avusaari is used in a
very dishonorable way in the Tamil language. Subramanyar gives a different meaning for this
term! It means a+ u+ saari the one who depends on a and u. Agatthiyar explains the
significance of various beeja akshara as follows: a represents Siva, u the Sakti and si the
kundalini sakthi. Si follows a and u and hence is dependent on a and u. Thus Vaalai kumara is
avusaari. The manifested world remains so due to the maya of this power which, through its
ascendance or descent takes one from the state of complete manifestation or the state of laya.
The five may be the principles, Sadasiva, Maheswara, Rudra, Vishnu and Brahma who represent
the cakras from vishuddhi to muladhara and thus, the different states of consciousness. She
remains the sakti of all these emanations. For Brahma she is the Sarasvati, for Vishnu she is the
Lakshmi, for Rudra she is Rudri at the manipuraka cakra, for Maheswara she is Mahesvari and
for Sadasiva she is the manonmani.
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Verse 36








Translation:
Keeping the name, Self, in the silence
Holding it in the threshold of the superior, Son, Son!
Through this letter of the origin im
It will take you to the gurupaadam, the state of the Self,
The vital breath, the vaasi will flow under control
It make (one) salute (it) as the supreme entity
It will show the sign of the kundali, the supreme
It will join (you) with the silence without any hesitation, See.
Commentary:
Subramanyar is talking about vasis effect in this verse. Vaasi yogam is
regulating the breathing pattern. When the omkara is uttered as a, u, m
during this process the m or the unuttered letter causes vibrations inside the
head, in the region of sahasrara. This effect is due to the vaasi.
Subramanyar is describing the actions that occur within the skull, here. The
vital breath will hold the Self, the jiva, in the silent state. Through the letter
im it will take it to the threshold of realization, to the guru paadam, the
entrance of sahasrara. It will make the soul praise the Divine, the Ultimate
Reality, as the supreme entity, vasthu. It will show the nature of kundalini in
whose company it traverses the sushumna nadi and hold the Jiva in the state
of supreme silence, the state of realization.

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Verse 37








Translation:
See son, seeing this origin
The triad attained mukti in the Paraparam
The sinner who does not know this,
Should be beaten and pushed away
Within the Paraparam that is pervading
Fix the thoughts without wavering, it will take you.
They attained liberation because of this
Great souls attained mukti because of this.
Commentary:
The ultimate state of the Divine is Paraaparam. Tirumular calls this state as the Jyothi while
Agatthiyar calls this as svaroopam or the original form. When awareness or bodham occurs in
this state, it becomes Paraaparai. Param and Parai occur from Paraaparai. Nadha is present in
Parai. From nadha occurs bindhu, the primordial form the source from which the universe
emerges.
Subramanyar says here that the three attained liberation or mukti in within Paraaparam. The
three may be Param, Parai and Paraaparai. This is the truth and one who does not know this
should be discarded and if this state held firmly in the mind (through practice) it will lead to
liberation or mukti.
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Verse 38








Translation:
Several million Siddhas and Munis
Knowing its nature, through ten initiations, Son
After undergoing a lot of trouble, millions were saved.
Those who died in the void are several millions
Knowing the singular house, you,
Seeing the location of the upper six loci
Knowing about the eternal flame
I will show supreme bliss to those who come with this knowledge. .
Commentary:
Subramanyar is talking about ten initiations or dasa deeksha. This is a special process wherein
through mantra, visualization and consumption of specific preparations the body is transformed
from material body to that of the perfected body capable of performing ashtanga yoga.
Arunachala Gurus Nijanandha bodham lists the following as the changes in the body in the
stepwise ten initiations or dasa deeksha:
1. Sweat emerges carrying with it the fluids that should be removed from the body.
2. The triple faults of vata, pitta and kapha are removed
3. Blood oozes out with its impurities.
4. The skin will be renewed like the snake sloughing off its top skin.
5. A layer of the body is removed and it will become red in hue. The five deities will grant
all the wish, that is, the five elements will come under control.
6. Another layer of the body is removed, the entrance of the sushumna will open distant
objects will become visible.
7. Another layer of body will be removed as a white layer and the body will glow like a
flame.
8. The body will become weightless, enchantment will occur, the yogin will be able to
perform transmigration from one body to another.
9. The body will have the supreme effulgence of millions of suns, the eight mystical
accomplishments will be attained. The yogin will reach the actionless state or kaivalyam.
Celestials will serve him.
10. The body will have the effulgence like the flame, even a knife cannot cut it. Svaroopa
siddhi will be attained. The yogin will live a life of silence, free from aging, disease and
death.

From the above we can see that the body undergoes immense trouble or misery to reach the
final stage. Hence Subramanyar is saying that millions have suffered greatly and reached the
final stage. Paazh refers to supreme void. Tamil Siddhas talk about muppaazh to triple voidsthe maya paazh, bodha paazh and upasaantha paazh. These are mental states that transform the
limited consciousness into supreme consciousness. Thus, the above sections describe the
transformation of the body and the mind that a yogin goes through before reaching the state of
realization- the singular house or the supreme locus. Through this process the yogis
consciousness ascends from body consciousness to the unlimited state represented by the six
cakra above the six in the body. The final state of this journey is the state of the lamp, that of
paraaparai. Subramanyar, the supreme consciousness, says that he will show the supreme bliss
to those souls you have reached him through this arduous process.

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Verse 39


Translation:
The dasa deeksha I am showing, the ignorant sinner
The donkey, he will not be liberated, See!
Agatthiya muni, I am establishing this for your sake.
Son, I said this for your benefit,
I will tether, so that the seven screens will be torn away
Knowing the yoga of the fully complete,
The adorning manipuram and the svadhistanam
With the unuttered knowledge about the divine, see the sruthi.
Commentary:
The seven screens are veils that conceal the Divine nature of the soul. Sri Ramalinga Adigal
explains these screens as that of maya Shakti, kriya Shakti, paraa Shakti, iccha Shakti, gnana
Shakti, aadhi Shakti and chith Shakti. When the soul crosses these seven screens it reaches its
original state, that of jyothi. These screens are torn away through the siva yoga. The Siddhas
call the Divine as the kaaranam and the limited soul as the pooranam. Its original state is
pooranam. The manipuraka cakra is the locus of the power of transformation. Svadhishtanam
is the locus of the potential samskaras. Hence, Subramanyar is telling Agatthiyar that he should
look at the svadhistana and manipuraka with clear knowledge about the Divine.
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Verse 40








Translation:
See son, without knowing the rules of worship
The sinner will roam seeking paramasiva deeksha
Bathing and performing austerities

Saying it is three letters, eight letters

The gurus who performed deeksha
Rolling the beads performing worship
He will roam around with frenzy, the sinner
I will toss him like a root-less tree.
Commentary:
Subramanyar is talking about one who spends his time in mere rituals without clear
understanding about the pooja vidhi. Siddha worship rituals are specific procedures that involve
a deeksha, a yantra, a mantra, specific visualization, recitation of the mantra for a specific
number of times and preconditioning such as nyasa and kavacha. A particular pooja is performed
for a specific benefit. Without any understanding about this people spend a lot of time on mere
rituals such as bathing an image in various products, reciting a common mantra such as om or
om namacivaya or aim kleem saum namacivaya or aim kleem saum (common three and eight
letter mantras) for any number of times they wish. Subramanyar says that these are useless
rituals and he, the supreme consciousness, will not toss them as useless piece of wood.

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Verse 41








Translation:
I will throw the pooranam for those who do not know it
With thunder striking from the sky, he will fall into hell
Bathing in the river in Kasi,
Chanting innumerable mantras
Without knowing the state of vaasi, one who
Worshipped as God, he will roam around, what is the benefit?
Even if you tell a lot to the useless people
He will whirl without realizing it, realize and see.

Commentary:
Subramanyar grants knowledge about the poornam or the fully complete state to the souls. He
says that he will toss the poornam or the soul of those who do not know about it, that is, their
atma will be removed from the body forcefully. This is as impactful as a thunder striking. As the
person is ignorant, he will face miseries, that is, fall into hell. Such ignorant people are those
who bathe in Ganga without realizing that the actual Ganga is the fluid that oozes from the
lalaata cakra. (This is also called akasa ganga, the akasa being the space principle in the
cranium.) They are the ones who recite countless mantras and worship external images as God
without realizing that it is actually the vasi or the vital force of breath which is the God who
grants all the siddhis. Agatthiyar in his saumya sagaram says that the Divine remains within us
as the vaasi and the limited soul as the fire of kundalini. He will wander visiting countless
religious sites and seeking various methods for realization. Subramanyar laments that in spite of
him telling so much these wastrels will not realize the truth.
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Verse 42







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Translation:
See son, (lighting) a lamp with clarified butter
Even if he roams around performing several worship rituals
Offering food, land
Even if he performs great offerings, son,
Even if he digs lakes and wells
You son, will not reach the shore
Become clear son, the sting of a scorpion, the scorpion which is the sting
Cutting away the seven screens, see it and become an expert.

Commentary:
Subramanyar spoke about various rituals that people perform thinking that those actions will win
them wisdom and liberation. In the previous verse he emphasized that mere worship rituals
without proper understand is useless. Here he says that offering or dhana alone will not win
liberation. The most important of all the dhaana is the offering of food or annadhaana. Hence,
Subramanyar begins with anna dhaana and elaborates it to include offering of land and all other
great offerings. Digging a well or lake is said to earn immense punya as it quenches the thirst of
millions. Here Subramanyar is saying that none of those actions will win liberation. The last
two lines are about an esoteric concept that one should learn from a guru. We will try to
understand it as much as we could with our limited knowledge. Subramanyar is talking about
the sting of a scorpion. This is related to the power of kundalini. The ida nadi originates from the
right big toe and runs up to the left nostril. The pingala nadi originates at the left big toe. When
the kundalini Shakti starts its ascent, the first piercing is said to be as sudden and piercing like a
scorpions sting or a snake bite. Subramanyar is alluding to this phenomenon in the last section
of this verse. This process tears away the seven screen that we already saw before in verses 4, 39
and 42.

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Verse 43








Translation:
Learn Son, the scorpion will remain within the shadow of Sivam
The red scorpion and the black scorpion will flow firmly
Who will know about the black scorpion
Even if they know it will they know its status

Climb son, knowing about its status, attaining silence

My son, in the pattern of the tiger crouching
Straight son, seeing the state of being straight, yourself
Standing there, see the status of the snakes venom.
Commentary:
This verse is full of symbolism. The sting of the scorpion we saw in the previous verse was
about kundalini. Here we see a different interpretation for it. Subramanayar talks about a red
scorpion and a black scorpion. The triple qualities of satva, rajas and tamas are assigned the
colors white, red and black. Among these the universe is said to be made of tamas. In fact,
another name for the universe is tamas. It is the inactive state or the primary state before the
energy pervaded it to make it active. Hence, Subramanyar is saying that hardly anyone knows
about it and even if they know about it they cannot comprehend it. This is the state of Sivam,
before sakti, the red scorpion, emerged and activated it. Thus, the red and the black scorpion are
the Sakti and Sivam respectively.
This symbolism is interesting even scientifically. Quantum physics talks about the dark matter
and dark energy pervading the universe. The dark matters contributes to 70% of the matter in the
universe and the dark energy contributes to 30% of the total energy in the universe.
Only the state of silence gets close to this inactive state. Silence does not mean not speaking.
It means going back to the para state of the four sound states, para, pashyanthi, madhyama and
vaikari. The crouching of tiger is mentioned to indicate the poise of kundalini sakthi before its
pouncing or forceful ascendance. Snake poison also refers to the sharp sensation that kundalini
sakthi produces and its speed of ascendance.
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Verse 44





Translation:
See son, even when the snake bites
It will remain for the moment it takes to click the fingers
With the self, holding on to the snake, Son,
Associating with sakthi, siva linga
I, son, knowing it and seeing the silence
Climbing up the nadi during ravi karpam
King, for the king of celestials
I granted deivapathi to him, see it carefully
Commentary:
The snake bite refers to the ascension of the kundalini sakthi. Subramanyar says that even if it
occurs it will happen only for the time it takes to click the fingers. This time period is called
maatthirai. However, one has to hold on to it and reach the states of sakti, siva and linga or the
Divine with the form and formless-form states. Subramanyar says that knowing this he climbed
up the nadi maintaining silence and in this fashion he granted Indra the position of a celestial.
From this it is clear that Indra, the Jivatma, with the help of consciousness, Subramanayar,
reached his exalted state of deivapathi or the locus of Devas, the higher conscious state, by
performing Siva yoga.
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Verse 45







.
Translation:
See son, the ocean came to an end
The shoulders with twelve hands started glowing and functioning
Son, it became the end of the ashtanga
The root entity and the eternal entity became one

Say this son/ the part, the six letters became this
The five letters that came together and rose became this,
This became the straight lance of Parasakthi
I will hold firmly the dhaarana.
Translation:
The ocean may be the ocean of samsara. We already saw that the twelve arms represent twelve
states of consciousness. Subramanyar says that in the exalted state the twelve states of
consciousness will be functioning. The supreme state is the terminus of the ashtanga yoga.
Samadhi is considered the pinnacle of ashtanga yoga. When the steps of yama, niyama, asana,
pranayama, prathyahara, dharana and dhyana are practiced properly Samadhi occurs as a next
logical step. No effort is needed on the part of the yogin, it is a natural occurrence. The aadhi
vastu or the root entity is the soul. The anaadhi vastu or the eternal entity is the Divine. In
this state the distinction between the limited soul and the universal soul disappears. The Tamil
Siddhas say that the jivatma does not become the Paramatma, there is no transformation or
change. It is the Paramatma whose true nature was concealed by the various principles or
tattva. The six letters may be saravanabhava. The five letters may be namacivaya. Subramanyar
says that they came together as the five elements they represent abide within each other during
the process of yoga. The vel of Parasakthi is the sense of discrimination or pakuttharivu the
supreme knowledge that leads to realization. It is as sharp as the lance. Dharana is the process
of holding ones focus on an internal or external object or a thought. Agatthiyar describes six
types of dharana in his Saumya sagaram verse 300 and concludes that dharana is remaining with
the single thought that everything is the manifestation of the Brahman. Dharana precedes
dhyana.

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Verse 46








Translation:
I will hold it, the dharana became makaaram
The vaasi that remains became saari
It became Devi Manonmani
It became the Kamadenu (the wishgranting cow) and Karpakam (wish granting tree)
Within the circle in the medicinal hill
There are several fragrances
There are also dvarapalaka (protectors of the threshold)
See them, salute the feet and learn about them.
Commentary:
Agatthiyar says in his saumya sagaram that dharana is holding on to the thought that this world is
the manifestation of the Brahman, mother kundalini. The letter makaara represents the
manifested world that occurs due to her. Hence, Subramanyar is saying that dharana is makaara.
The yogin associates with vasi or regulation of life breath and remains with this understanding.
Manonmani is another name for kundalini sakthi. Manonmani is also considered the consort of
Sadasiva the state from which all the manifestations start and it is Manonmani who provides the
power for their emergence. Kamadenu and Kalpaka vriksham are the celestial cow and tree that
grant all the wishes. During kundalini yoga the yogins body is said to attain a special fragrance
as all the impurities are removed during the process. Also, during the yoga a special mudra,
kechari mudra is practiced which brings down the nectar and along with it special fragrances.
This is symbolically called ganda madanam. Madanam is churning, a special movement of the
tongue and gandam means fragrance. Dvara palaka are protectors or deities that safe guard the
various enegy centers or the cakras. Subramanyar tells Agatthiyar to see all these and understand
them.
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Verse 47








Translation:
Hold son, for the power to come under control,
I am saying this, Kumbhamuni, for your sake,
Building the six padai veedu (barracks)
Establishing the six letters there firmly
For the six barracks, without holding anything back
I will describe the details. Within the circle of bindu
Place the omkara in the bindu
Place it over the four pointed square.
Commentary:
Subramanyar is beginning to describe the yoga method involving the six cakras. He says that the
goal of this practice is bringing the sakthi, kundalini, under control. He talks about the six
barracks or aru padai veedu. These are the six cakras found in the body.
Murugans six padai veedu are Thirupparamkundram, Thirucchendur, Thiru aavinankudi,
Swamimalai, Thirutthanigai malai and Pazhamudircholai. These six places signify the six
chakras as follows: thirupparam kunram- muladhara, Thirucchendhur- svadishtana, PalaniManipura, Swamimalai- Anahatha, Thirutthanigai- vishuddhi and Pazhamudircholai- ajna
(details by Sivaya Subramuniya Swami). Subramanyar says that the shat akshara or the six
letters should be placed firmly at these cakras. From this verse and the next we find that these
letters are om namacivaya. He says that the omkara should be placed at the circle of bindu, (this
is present in the muladhara) and this in turn should be place in the square along with sruti, or the
nada. The three and a half rounds of kundalini represent omkaras a u m and the soundless state
or visarga.
For those who missed checking the paper by Mr. Ramanathan Narayanasawamy let us see a
summary of the symbolism connected with Murugan, here.
http://archive.deccanherald.com/Content/Feb262009/city20090225120714.asp
Murugans mantra saravanabhava consists of the kumara bhija (sa ra), sakthi bhija (va na) and
siva bhija (bha va). They also signify the six attributes- purity, bounty, light, auspiciousness,
splendor and infinite power. Five of his six faces signify the five acts (like Siva)- creation,
preservation, destruction, veiling and grace. His sixth face symbolizes wisdom or communion in
silence. Murugan is seen with Valli, Deivayanai and his vel. They represent iccha, kriya and

jnana sakthi. The peacock, we have seen before, signifies the delusions caused by maya. The
rooster in his flag signifies the nada brahmam. The sound of the rooster signifies divisions of
time also- as night and day.
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Verse 48








Translation:
I am adorning, Son, on the square,
The self controlled nakaaram, remaining associated with it

I am adding above it a crescent

My son, adorning the silence, the makaara over it
I am praising by adding a triangle over it
Adorning the fully complete sikaara in its middle
In the six pointed figure that buffets in the great wind
Lock, with mercy, the vakaara that emerges.
Commentary:
Subramanyar is describing the cakras here. Following his mention of the five letter mantra here
he describes how the letters of the namacivaya are placed in the cakra. Nakaara is placed at the
muladhara, makaara at the svadhishtana, the cakra with the crescent, sikaara is placed at the
manipuraka cakra with a triangle and the vakaara at the anahatha the cakra with six points. This
implies that the yakaara will be placed at the vishuddhi the next cakra in line. This pattern is
similar to that which Agatthiyar described in his meijnanam.

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Verse 49








Translation:
Lock in the head, placing the bindu
Son, the akaara at the middle of the eye brow
Establish in the left kleem
Son, on the right aim
Place the soum in the head
And the verdant shree in the ear
Adorn the sacred feet hreem
Add the pampered nama along with these.
Commentary:
This is a prayoga or placement that we are seeing for the first time. Subramanyar is describing
the placement of the Sakthi beeja, aim, kleem, saum, sreem, hreem and nama
He says that the akara should be placed at the ajna, the kleem in the left, aim in the left, soum in
the head and shree or shreem in the ear. Hreem is the supreme mantra which is adorned at the
sahasrara and a namaha or namasthe is added to these.

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Verse 50








Translation:
Place the fifty one letters
From the muladhara to the cranium
Tying up the body the illakkam pervading it
Climbing up to the supreme entrance of the cave quickly
Chanting ai klee and sau
Along with omkara and sreem
Also as hreem without thinking it is false
Son, praise it as namasth also.
Commentary:
This is a continuation of the previous verse on Sakthi beejam. The fifty one letters are the letters
of the Sanskrit alphabets. These letters represent various principles. For an explanation of what
these letters signify please refer to nandikeshakasika posted at scribd or to Agatthiyar
meijnanam. These letters are depicted on the petals of the cakras up to ajna. They are also called
matrika maala or garland of letters. Each letter signifies a deity also, the matrika devata. Suffice
to say here that they represent the various principles, the cause for the material universe. These
letters are visualized in the body, mei. Meivazhi Kuzhanthasami Goundar interprets the word
ilakkam as ilakku am um ilakku means goal, am and um represent akara and ukara the Siva
and Sakthi. The supreme cave is the ajna cakra. Sivavakkiyar calls this as the kal guhai. It may
also mean the threshold for the sahasrara.

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Verse 51








Translation:I
I am praising the pancha sakthi mula mantra
Draw it in the cakra and tying it
Son, I am raising it to the six peak houses
I cannot say it in my own words
Chitambaram is the name for it,
I am saying the truth, Son, Son
I am raising it to the all the six peak loci
Drawing the two circle at the entrance, tie it.
Commentary:
Subramanyar is talking about a yantra here. It contains the five letters, aim, kleem, saum, sreem,
hreem and the omkara. Through visualization consciousness is raised through the six peak
houses or the cakra, the pinnacles of various principles. Subramanyar says that the procedure
and the experience cannot be described in words. Thus, a guru is essential in this esoteric
kundalini yoga practice. He says that Chitambaram is the name. The cakra are loci of
consciousness. Thus, Chitambaram may not be one spot in the body but these loci of
consciousness- chith+ambaram. He concludes the verse by saying that two circles should be
drawn at the entrance.
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Verse 52








Translation:
Placing the omkara in the periphery
As the lady, the cause, the fully complete one, kapaali
Made a dais with rice
People, place Vatuga (Bhairava) along with it
Draw cakra with single angles that holds it
Place the five letters
In the middle of omkara that kindles.
Commentary:
Subramanyar is continuing to describe the Shakti yantra in this verse. After adding the Shakti
bheeja mantra of aim kleem saum, shreem and hreem a dais or peeta is drawn with paccharisi
or rice. Shakti and Siva are invoked in the yantra along with Vatuga or Bhairava , the protector.
The angles are drawn as a six pointed figure. The omkara is drawn in the periphery, the five
letters in middle raised area which has omkara.
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Verse 53








Translation:
Drawing hreem for Self to become him
Adding the image and shreem without failing
With the king of the celestials praising, the vaalai of kalaa
Son, chanting masi and nasi
Performing the mental worship, son, son,
Adding the two circle entrances without forgetting
Adding the bheejam of vaalai by the grace of the king
See the sign reciting gum.

Commentary:
The bheejakshara hreem transforms the limited self into universal self. Chittiri means design, to
carve. It may mean the designs that are added along with the bheeja akshara in the yantra.
Shreem is also included in the yantra. Agatthiyar has mentioned in Saumya Sagaram that the
letter for vaalai is si. Subramanyar says that along with these the letters masi and nasi should be
recited. Thus, this comes to be si ma na, the reverse of na ma si. This is mental worship. Gum is
part of many mantra. Gum and phat are found in several prayoga mantra.
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Verse 54







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Translation:
See son, place a sacred pot for Vaduga
Little boy, you place nasi at the bottom
For Devis sacred pot
Son, place masi at the bottom
Son, the five doers (pancha kartha)
You think about them in the mind and praise them
Climb son, with the idea that pooranam is God
Worship the sun and the moon next.
Commentary:
This verse talks about Bhairava and Devi worship. The bheeja akshara are nasi and masi for
them. The pancha kartha or five doers are Sadasiva, Maheswara, Rudra, Vishnu and Brahma.
They are responsible for the five actions of the Divine- bestowing grace, obscuration,
dissolution, sustenance and creation respectively.
Subramanyar tells Agatthiyar to contemplate on them and raise the kundalini with the clear idea
that the poornam (soul) is the Deity or Supreme Reality. He says that the sun and the moon
should be worshipped next.
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Verse 55








Translation:
While performing the worship ritual
Son adorn all the sacred pots with cloth
Knowing the minds eye, seeing the sky
Adorn cloth for Kapali and Vadugan
Without fatigue in your thoughts, you buy flowers
Invoking Isvari and Vadugan in a form
Keeping the focus within and the five vessels
Placing the water, remain properly.
Commentary:
After describing the yantra and the procedure for the kumbha puja Subramanyar is describing
how to perform this puja. After placing the kumbha with the bhija mantra they should be
covered with appropriate cloth or vastram for Kapali, Vadugan or Bhairava. They should be
adorned with flowers and the gods should be invoked in the water placed in each kumbha. The
five vessels are the pancha patra used in puja where water is kept for performing rituals such as
water offering, cleaning gods feet, mouth etc.

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Verse 56





Translation:
Stand with mental focus
In a particular state, adorning aatthi flower
Adorning the trident and cakra
Son, lighting the lamp of clarified butter
Say son, thinking about the fully complete
You adorn it on both sides, lighting the camphor
The bow, the sign of Devi
Offer eatables and vada.
Commentary:
In this verse Subramanyar talks about next steps in the puja. Tiruvaatthi is the flower of
Bauhinia tomentosa, a flower sacred to Siva. Avvaiyar composed the Aathi choodi which means
the one who adorns the aathi flowers- Siva. The trident and the cakra should be added followed
by lighting the lamp of clarified butter. The camphor should be lighted after placing two lamps
on either side. Food offering should be made with vada and other eatables.
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Verse 57








Translation:
Place son, along with cooked rice, alcohol and meat
Son, along with milk, sugar and honey
Perform bali with the coconut
Place all varieties of sweet fruits
Without lying, recite the verses
Son, adorn the fragrances of javvaadhu and punuku
True son, place all the fragrances
For Devi and praise her.

Commentary:
The first line surprises us when we read that Subramanyar tells Agatthiyar to place meat and
alcohol as offerings. Meivazhi Goundar says that it would not be the conventional meat and
alcohol as Subramanyar reprimands those who kill lives in later verses. He splits the word
maamsam as maa+a+sam which means great water and bliss or poornam. One wonders whether
alcohol and meat were allowed as part of worship ritual or whether Subramanyar refers to
something else through these words. He says that sugar, milk and honey should be offered along
with sweet fruits. Coconut should be broken as a bali. Coconut signifies our skull. Breaking the
coconut means releasing the chithakasam within the body to merge with the perandam outside.
The water and space within the coconut merge with the outer space when it is broken. Specific
prayers should be utter truthfully and fragrances such as Javvaadu and punuku should be
adorned. Punuku is the fragrance collect from civet cat and Javvaadu is also from an animal
belonging to the cat family.

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Verse 58








Translation:
While praising, Son,
Adorning the form of brahmam in the fully complete
At all times while praising it, the knowledge of ma vu
Thinking about it and holding the mind in focus
While changing, seeing in front
Tease and light the lamp that never dwindles
In the wind that is in excess, the three letters
See the scene that should be seen.

Commentary:
Subramanyar mentions an important feature of kundalini yoga here. While raising the fire of
kundalini and consciousness one should visualize ones soul as the Brahmam. With this attitude
one should raise the kundalini. Mind must focus on this thought and the light of consciousness
should be lit in the midst of the wind, the prana. The three letters are a u ma, the reverse of it as
Subramanyar says ma vu vinchai or supreme knowledge. Experiencing the three letters is
experiencing the creation and dissolution of the manifested universe represented by the three
letters a u and ma.
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Verse 59








Translation:
To see it, navagraha siddhi is essential
The vicious nine sacred pots should be placed
What should be avoided is as mentioned before
The command must be raised without fail
The akshara of the planets should be draw for chanting
Tying up with purity, the dharbha grass and mango leaves
People, people, without performing boxing
Place the coconut after praising Manonmani.
Commentary:
Subramanyar says that to realize the significance of the three letters, a, u and ma, one should
have navagraha siddhi. The different plancts correspond to different sites in out body. David
Frawley describes the relationship between the different planets and the cakras in our body.
Muladhara corresponds to shani/saturn, svadhishtana to guru/Jupiter, manipuraka to
mangala/Mars, anahata to shukra/venus, vishuddhi to budha/mercury, ajna to Chandra/surya.
Rahu and ketu correspond to the nodes where the moon and the earth meet. Rahu is the node at

the muladhara and ketu is at the sahasrara. Thus rise of kundalini Shakti is meeting of rahu with
ketu.
For this puja Subramanyar says that nine pots should be placed along with dharba grass and
mango leaves. Dharba grass and mango leaves are said to have the highest value in conducting
sound vibrations through their tips. Hence, priests dip their tips in sacred water in the pots and
sprinkle it. Subramanyar says that a coconut should be placed on the pot after praying to
Manonmani. Manonmani is the sakthi of Sadashiva the manifestation corresponding to the space
principle. From space evolved the other principles. Navagraha siddhi is siddhi of the cakra,
corresponding to the nine planets and the five deities Sadashiva, Maheswara, Rudra, Vishnu and
Brahma.

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Verse 60








Translation:
Adorning it as commanded before
Offering various eatables including vada
Reciting the scriptures as instructed to praise them
You will praise and thus remove all the curses
Lighting as instructure with the help of woodchips
My people, adding the clarified butter made from cows milk, with the leaf
You will praise, as instructed, and perform vaalai puja
Daily without forgetting, salute and accept it.

Commentary:
In this verse Subramanyar is talking about a homa for Vaalai or Kundalini Shakti. Agatthiyar in
his Saumya sagaram says that the letter cirepresents vaalai. The vaalai homa is performed
with food offerings, kindling and growing the fire with ghee from cows milk which is added
with a leaf, usually mango leaf, adding wood pieces and chanting the appropriate verses to
expiate the curses. Subramanyar is saying that this puja should be performed daily.
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Verse 61








Translation:
Adorning the skin of the fox, son,
You will adorn the sacred ash as a power and say
While reciting seeing a turiyatheetha
Svaroopa mani and sooksha mani
They will glow like limitless supreme blaze
It will hold you at the Himagiri Parvatham
All the troubles will end, attachments (pasa) will leave
Supreme bliss will continue without any misery, see.
Commentary:
Subramanyar is saying telling Agatthiyar that he should adorn the fox skin, sacred ash power and
recite the appropriate praise verse. This will lead to the vision of Turiyatheetham, the state of
consciousness beyond the fourth state, turiya, the sight of svaroopa mani or the jewel of the selfatma darsana and sooksha mani, the subtle jewel or the supreme being. They will glow with
great effulgence. Consciousness will be held fixed at Himagiri parvatham or the Sahasrara. All
the troubles will leave, pasa will end and interrupted supreme bliss will ensue.

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Verse 62









Translation:
See son, due to Pancha Sakthi Deeksha
The entire world of param will become ones own
Rest son, due to the Ashta karma vaalai
Lifespan will be hundred years
It is proper son, to perform yaga and others
One should remain firmly in ones state and stop the mind
See son, in this fashion I attained glory
I joined the unspeaking silence.
Commentary:
The Pancha Sakthi or five sakthi are Chith Sakthi, Parasakthi, Iccha sakthi, Jnana Sakthi and
Kriya Sakthi. Chith Sakthi is the awareness of the Supreme Being, Parasakthi is the active form
of Param. Siva and Sakthi transform into Jnana sakthi and Kriya Sakthi, the wisdom about the
state of Divine with a form and its power to move/function. Iccha Sakthi is the will of the Divine
which manifests as bindu, the primordial form for manifestion. This bindu is made of suddha
maya. The five Sakthi are the causes for manifestion. Hence, having their deeksha will grant the
entire manifested universe.
Ashta karma are the eight acts of sthambanam, maaranam, mohanam, vidveshanam, bedhanam,
ucchadanam, aakarshanam and aakrooshanam. These powers are generally associated with black
magic but that is not their original intent. Vasiyam is attracting all the knowledge, devas, munis,
animals, spirits, desires and worldly life towards oneself.
Mohanam is making all the life forms and elements of nature being attracted towards oneself.
Sthambanam is making all the elements stop their action upon ones will. Ucchadanam is
removal of all diseases, evil magical effects. Vidveshanam is controlling creation. Whatever the
yogin touches will multiply ten times. Maaranam is bring about death. It is death of diseases
and other enemies for ones spiritual attainment. If bedhanam is attained all the diseases will be
removed if the yogin offers anyone vibhuti. Agatthiyar mentions that Ashta Ganapathi are
responsible for these eight actions.
A yogin who has all the above actions under control will live for hundred years. His mind will
be under control and performance of yaga will become easy.
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Verse 63








Translation:
I joined, it became the terminus of the ashtangam
This became the quality of kundali sakthi
I danced in bliss, singing repeatedly
Attaining ashtakarma vaalais grace.
I joined praising the sign/goal of Sivayogam
I attained by focusing the three letters
I searched, the three letters, along with makaara
The joining letters of nakaara and sikaara.
Commentary:
Subramanyar talks about the attainments one achieves by following the yoga and the puja he
described before. One attains a state that is the terminus, the end goal of ashtanga yoga. The
yogin attains grace of kundalini sakthi. The state of bliss ensues and the yogi dances in this state.
The Anandha thaandavam of Nataraja represents this state of bliss. Kundalini sakthi takes the
yogi through the ashta karma that we already saw to be removal of certain obstacles in the path
of realization and attainment of impetuses that would push the yogin forward in his endeavor.
This is Sivayogam, the yoga of attaining the Sivahood. Subramanyar says that he attained this
by praising the three letters. These three letters are not the a u ma but ma na and si. Na ma si
represents the waking, dreaming and deep sleep states of consciousness. Subramanyar may be
indicating that this is the way to cross these three states and reach the turiya.


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Verse 64








Translation:
Due to this, son, the gavana siddhi was attained
See the daily dance of the one of the arena
Speech, do not speak opening your mouth
Remaining with the mental awareness like a ghost
Do not roam around wastefully, this talk
By the dead one who do not know the eight and two
See the tip from where breath emerges
All the three worlds will become ones own, crash it, crash it.
Commentary:
Gavana siddhi is getting the mental focus and the awareness that is required to experience higher
states of consciousness. Ambalavar is the person of the arena, the Divine who dances in the
arena of chith ambalam and Perambalam. Subramanyar tells Agatthiyar to see his daily dance.
Natarajas cosmic dance is responsible for creation, existence and dissolution. This is an eternal
dance. Realizing the truth about this is attaining the state of wisdom. Subramanyar tells
Agatthiyar that he should not open his mouth and speak. This means he should not get distracted
by the four states of vak-the para, pashyanthi, madhyama and vaikari. Remaining like a ghost
means remaining without any attachment. A ghost does not have any possessions including its
body. Hence, Subramanyar is advising that Agatthiyar should remain like a ghost in the state of
true awareness and face this experience. Eight and two are akara and ukara, the two letters that
represent the numbers eight and two in Tamil lexicon. He tells Agatthiyar that he should focus at
the point from where breath emerges. This is the muladhara. This focus will make the prana
crash into the entrance of the sushumna nadi thus making the kundalini rise in the body.
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Verse 65








Translation:
With my guru telling me to hit it
Knowing the three letters I became Mururgan
This talk is not deceitful
The semen and the female sexual fluid became one
Do not talk about the vadam openly
A huge thunder (lightning) will strike you
Pretending like a deaf person
Keeping in focus see the soul as the essence.
Commentary:
Subramanyar is explaining his name, Murugan. He says that he learned about the three letters
and hence became Murugan. Meivazhi Kuzhanthaisami Gaundar explains this as mu- three, rubrightness and gu- darkness. Murugan got his name as he attained the jnana prakasha that
explains the truth about the three letters. The three prakasha or luminosity are sun, moon and
fire. Subramanyar says that suklam and sronitham became one. This means that the male and
female principles became one, he attained the unmanifested state. He advises Agatthiyar to talk
publicly about vaadam or the alchemy, the process of bringing forth a transformation. This
involves bringing together the male and female principles together. Besides the conventional
distinction based on gender Tirumular refers to the ida and pingala nadi, the surya and Chandra
kala as female and male principles that should be brought together and offered to the fire of
kundalini to attain yoga siddhi (third tantra Chandra yogam). The principle of transformation of
the metals is based on the union of male and female components that results in a superior metal.

Subramanyar has a poignant advice for Agatthiyar. He tells Agatthiyar to remain like a deaf
person, deaf to the world so that others would not disturb him, and keep his focus on the soul, the
poornam which is the essence. The soul is nothing but the Divine. Thus, through atma darsanam
the yogin attain divya darsanam.
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Verse 66








Translation:
Subramanyar explains his name Sivaguru here even though he does not mention it explicitly.
He tells Agatthiyar that Paramasiva praised him as my guru, kneeled before Subramanayar and
asked him to tell the three letter mantra. Subramanyar says that he taught Siva the three roots and
blessed him to remain forever. The three letters are a u and ma the roots for the Divine in the
inactive, active states and its special capacity to create the world.
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Verse 67

Translation:
Holding Paramasivan, bidding him to stay
With Siva asking this moolam which is excess
The three letters of the tirumantram in its excess
Siva requesting them to create the world
Parai who came there as guru mantra mavunam
When she created the triad, the ones with the qualities
Saying that there is no other mantra
She contemplated on the sikaara as the mavunam.
Commentary:
Subramanyar tells us that Sivan asked him for the three letters that would cause the worlds
existence. From the latter verses we find that these three letters are na, ma and si. Parai the
Sakthi of Param (Paramasiva) is the creatorix. Subramanyar says that she emerged in the mantra
swaroopa, u and ma. She created the triad, Brahma, Vishnu and Rudra who are responsible for
creation, sustenance and dissolution. Sakthi created them by contemplating on the letter si. Thus
Subramanyar shows that the triple letters of na, ma and si are the active forms of a, u and ma.

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Verse 68








Translation:
See son, Rudra came, after his birth
And stood saluting saying Paraapariye!
She said, who is this son? Rudra?
And she granted him sikaaram
She told him to contemplate on this and praise it
She told him the way to life with love
Life the lamp lit on Mount Meru
You remain in this world pervading it she said.
Commentary:

Subramanyar is describing the emergence of Rudra. Rudra is the atidevatha of manipuraka

cakra, the locus of the fire element. It is represented by the letter si or sikaara. Tirumular says
that it is Paraapari who as Sadasiva created the other deitites, Maheswara, Rudra, Vishnu and
Brahma. Their creation occurred in the above order. Rudra is responsible for dissolution or laya.
During pranayama, kumbaka is practices at the navel cakra.
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Verse 69








Translation:
She told Rudra, Son, Pervade
Do not leave the wisdom of meijnana
She bid him to think about this daily
She offered him paasa to perform samhara
koo-thinking about the fully complete she said, the mother,
Seeking the makaara, the mavunam
She saw the state saying aa
Achuthan emerged and stood saluting before her.
Commentary:
After bidding Rudra to pervade and to not leave the wisdom of Meijnana, Sakthi offered him the
paasa to perform the samhara. Paasa traditionally means the noose that is said to tie the souls
and draw them from their body. Paasa also means attachment. The senses and sensual
experiences are the ties that hold a soul in a limited state. However, the Divine has placed the
paasa so that the souls will cut themselves from their limited state and become all pervasive.
Please refer to Tirumandiram tantra 8 on avatthai.
After bidding Rudra about his job, Sakthi thought koo This is the Tamil equivalent of the letter
hoo which represents bindu. Sivavaakiyar says everything became kee and koo or hee
and hoo. Hee represents nada and hoo represents bindu. Bindu is the primordial point from
which the manifested universe emerged. Sakthi created Achutan or Vishnu from the bindu and
the makaara or the maya. aa is the state of divine bliss in the expressed state. Thus, creation
happened as an expression of Sakthis bliss.

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Verse 70








Translation:
See son, adorning the green hue
Praising, Paraparaiye! Paraaparane!
The mother said, Who is it son?
Dancing the dance of bliss seeing him
The lady who bid me
She said, Establish to the status of existence
Showing the Meru, the silence of makaara
She said, Remain in the exalted state.
Commentary:
In this verse Sakthi is talking to Vishnu whose emergence was described in the previous verse.
Subramanyar says that Acchuthans hue is green. Green represents fertility, existence of life. It
is not clear whether this color has another significance besides this. Siddhas call mother
Kundalini also as the one with green hue.
Vishnu emerges and stands before Sakthi praising her as Paraaparaiye, Paraaparane. From this
we understand that creation, sustenance and all other processes are performed by Siva and Sakthi
together. Another name for Vishnu is Maal. This term means one who causes
delusion/enchantment. Delusion or enchantment is preduced as a result of maya. Maya is
represented by the letter makaara. Hence, Subramanyar says that Sakthi revealed to Achutan the
maya and told him to manage the sustence or existence of this world.
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Verse 71








Translation:
Remain, son, the fully complete, saying so
Nurturing all the life forms solving their problems
Naming Maal as Thiru
Increasing in stature while remaining hidden to avoid attracting the evil eye
Remaining as the soul, not appearing as the explicit form
The good one, becoming the yogi of yogis
Granting him trees
She gave him the disc and the conch.
Commentary:
This verse is a continuation of the previous one on the emergence of Vishnu. Shakti named him
Thiru granted him all the trees for nourishing the world. The tree mentioned here is the
sushumna nadi. The Siddhas usually refer to it as Karu nelli maram or the tree of black
gooseberry. She also gave him the conch and the disc, his emblems so that he can perform
maintainance of the world.

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Verse 72

Translation:
She granted these with the maya disappearing
Also naming as Desi, the guru
She bid, My son! Come, come
Remain as the axis.
She accepted him showing him the dharana
Climbing the tree saying, I became the self
She bid, The poorna, the lord of wisdom
You remain in the sky.
Commentary:
The holy triad of Brahma, Vishnu and Rudar are beings with variations in the triple mala of
aanava, karma and maya. Brahma is under the influence of the all the three malas. Vishnu is
free from maya but is under the influence of aanava and karma, Rudra is under the influence of
aanava. Subramanyar is referring to this fact when he talks about Vishnu. Vishnu is free from
maya. Sakti call him as her son as she is the mother who birthed the holy triad, they emerged
from her. Vishnu is the deity of the svadishtana and the water element.
Tirumular describes dharana (thaaranai) as tying the mind that was turned inwards firmly,
preventing the downward flow of breath by holding the mulabandha, raising the prana and
making it ascend through the sushumna nadi (equated to the stem of the musical instrument,
veena) remaining with unseeing eye and unhearing ear. It is merging the physical body with
the five elements, the five elements with their subtle qualities and the mind with chittham. This
causes the downward flow of nectar (water from the sky) through the central channel conferring
the vision of the dance of the blissful effulgence. The breath stays within in kumbaka. Tirumular
says that dharana is the process of waking up the man in the lower grounds and making him meet
the lady on the high ground.
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Verse 73









Translation:
See Achuthanandha neelaa!
The Para who is of green hue! Sir!
Climb, your dais is the makaara
Remaining there conquer the silence,
The makaara by contemplating it at all times
Pervading all the lands, every day,
Without speaking empty talk
Listen to details about the Vedanta Poorna
Commentary:
Sakthi continues her instructions for Vishnu. She addresses him as Achutha, Neela, the one with
the green hue and tells him that the makaara is his dais. Vishnu is said to maintain the world
through Vishnumaya. It is apt that Sakthi mentions that his dais is the makaara. Vishnu is to
remain on it and become an expert on silence. Silence is the state of supreme power. It is the
state of para, the nada state. She wants him to pervade all the worlds to maintain them and
proceeds to tell him about the Divine, the Vedanta Poornam.
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Verse 74








Translation:
What is seen is the poornam, with the idea of going as space
Seeing the silence with mental focus
All that appears will be the subtlety
Do not reveal it, my son, saying so

Without flinching, without losing your balance

Remain inactive, with mind focused seeing the sign,
You, remaining within all the lives
Nurture them, she said.
Commentary:
Sakthi is telling Vishnu that when he remains with mental focus all that he sees will be the
Supreme, the fully complete. Through yoga Vishnu should see this, maintain his mental focus
and balance remain within all the life forms protecting and nurturing them.

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Verse 75








Translation:
Thinking about the knowledge, the nakaara
Holding it in the poornam, reciting it
Performing japa of the thirumulamantra
Contemplating and praising the Paraaparan who emerges along
With the knowledge of the guru mantra, nakaara
The vedi (one responsible for veda) jumped there
To the sacred feet of Devi whose form is incomprehensible
He stood there happily and humbly saluting them.
Commentary:
Next Sakthi decides that Brahma should emerge. She contemplates on nakaara, its significance,
what it stands for. She holds it in the fully complete state, poornam. She recites the moola
thirumandiram while holding the nakaara in the mind and the wisdom it conveys. This brings
about the emergence of Paraaparam and Brahma. Subramanyar calls him Maraiyon, the one
responsible of the Vedas. Marai also means concealment. Brahma creates the lives and hides
their true nature from them with the help of maya. Thus the explanation that he is the concealer
is also appropriate. Brahma emerges and stands humbly saluting Devis sacred feet.
Subramanyar indicates that her feet is not like our material feet. Its form is incomprehensible.
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Verse 76








Translation:
See my son, the Vinchai natha!
As Vani, Kalaivaani, and Parai
The pinnacle/head of all the four Vedas
You emerge as Ayan and bless the whole world
Coming out directly, my son, you
Remaining in the state of Paraapara.
The root, the Vedanta Veda Vedaa
I will show you the knowledge.
Commentary:
In this verse Sakthi addresses Brahma as the Ayan, the lord of knowledge (vinchai). He is the
expert of the four Vedas. The pinnacle of the Vedas is the Divine. Brahma along with his
consort Sarasvathi or Kalai vaani blesses the whole world and performs his duty by remaining in
the state of Paraapara. Kalai vaani has another meaning. Besides artforms kalai also means
breathing pattern, the esoteric states of pranava, the praasaadha kala. Kala is one of the vidya
tattva that causes the manifested world. Hence, Brahmas consort is Kalai vaani, the expert of
kalai. Sakthi says further that she will teach Brahma the root of creation the VedantaVeda.
Vedanta veda vedaa may be addressing Brahma as the embodiment of the Vedanta.
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Verse 77







Translation:
I will show. Creating the micro and macrocosms
For the eighty four types of lives that emerged
I am locking the food for every one of them
Along with the deities and the elements
I am planting in the middle of the world
In center as Meru so that goodness occurs
I am toasting the oceans and all the seeds
Creating the humans, you will live eternally.
Commentary:
Sakthi tells Brahma that she is creating the food, the deities and the elements for the eightyfour
types of life forms that he will be creating. These lives emerged due to the intermixing of the
macro and microcosms. The five elements and their combinations found in the external world
are present internally also. Every part of the human body is derived from the five elements.
Agatthiyar in his Saumya Sagaram describes the 60 thaathvika or the derivatives from the tattva
or principles. For example the derivatives of the earth element are the bone, skin, teeth, hair and
flesh. Sakthi also mentions that she is planting the Meru or the sushumna or the spinal cord
where the cakras are located so that the life forms will be benefited by it. The oceans and the
seeds mentioned are the causes for birth. They are the fluids in the body and the essence that
causes a birth. Now that Sakthi has created all the essentials for the worldly life as well as
liberation Brahma should creat in the world creating the humans.
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Verse 78


Translation:
She said, See the wisdom, nakaara
Seeing it, knowing your state, remaining in devotion
Soothe, within the house of cremation, the void (paazh)
Remaining there abiding in the fully complete consciousness,
Experiencing the austerities along with Samadhi
You, seeing your state and your soul
Climb, increasing the flame of the lamp
Creating all the life forms you remain.
Commentary:
Sakthi is instructing Brahma that he should understand the significance of the nakaara, the
wisdom it represents. He should know about his self and remain with devotion. Abiding in the
consciousness of the poornam, experiencing the austerities and Samadhi he should remain
creating all the life forms while increasing the flame of consciousness.
Among the five letters of namacivaya, nakaara represents the earth element. The muladhara is
the site of the nakaara. sudukaadu means the forest that burns. It also means the cremation
ground where the body is burned. The fire of kundalini remains in the muladhara and burns the
seed of birth. It is the site where the effects of maya are burned. Paazh or void is an interesting
concept. It is not a space that is empty but one that contains everything. Tirumular talks about
mayappaazh, bodhappaazh and upasaanthappaazh. These are spaces of limitation created by
maya. All these originate from muladhara where Brahma resides with Kalai vaani.
From Sakthis instructions we understand how creation occurs in the world. The Divine
manifests as Brahma, the one who has the knowledge about the rules, the Vedas, the esoteric
wisdom represented by the letter nakaara. It creates the world while remaining in the state of
supreme consciousness, by repeatedly invoking this state. It remains in the muladhara the
cremation ground and performs creation. It performs the required austerities and holds itself in
the state of Samadhi when and does not itself slip into the world of maya.
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Verse 79








Translation:
Remain with the wisdom of nakaara
My son, all the four Vedas came together
All the worlds, the forms, were began to be created
They abided in the town, the Om
The trees started sprouting
Within the threshold of the experts, it was adorned
The gurupada, the guru, became visible
With holding it, you will join.
Commentary:
This verse talks about the beginning of creation. The wisdom of nakaara became the basis from
which all the worlds, the forms were created with the help of the instrustions, the Vedas. They
all abided in the omkara. The tree mentioned in the next line is the sushumna nadi, the experts
activated it and experienced the gurupada the entrance that leads to sahasrara and to the state of
all pervasiveness. The last line may be gum enru kumpitthu kooduvaaye as the kumbaka raises
the soul, the prana and the fire of kundalini to the gurupaadam. It could also be kum enru the
mind without any movement.
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Verse 80


Translation:
You will join this, this is the sthambanam
Showing millions of suns it will remain in the sign
You will dance, knowing this, adorning silence
The eight siddhis will torment you
You will seek in the fourty triangles
It will make the preceptor, Nandi Guru, speak
You will sing, seeing the supreme space repeatedly
You will eliminate sins, see, see.
Commentary:
Subramanyar is telling Agathiyar about the experiences of a kundalini yogi. In the previous
verse he spoke about kumbaka pranayama and joining the gurupaadam. In this verse he says that
this is sthambanam. Sthamban or immobilization is one the ashta karma or eight acts. We have
already seen the details about these in verse 3. While it is usually thought to be for immobilizing
ones enemy its actual purpose is to immobilize breath in kumbakam and along with it the mind
as the movements of the mind is associated with the breath. This practice will grant the ashta ma
siddhi or the eight mystical accomplishments- anima, magima, lagima, garima, praapthi,
praakaamyam, isithvam and vasithvam. Subramanyar tells Agatthiyar that these
accomplishments will torment one because a yogi loses his goal very easily being engulfed by
the pride that these accomplishments grant. The fourty triangles that Subramanyar talks about
may be the Sricakra, the cosmogram that describes creation and dissolution. Nandi guru aasaan
is Siva who is the Adi guru. Paraveli is the supreme space which represents the space of
consciousness. Through this procedure the yogin gets rid of his sins.
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Verse 81



Translation:
This was what I said to see
Faultless, faultless, the three letters
Do not reveal it if anyone asks
All the magic of Brahmas creation is only his, son
The enclosure, the section, will not get destroyed
Its name is kumara karpam
The thread became fragrant due to the flower
I established all the greatness of the nakaara
Commentary:
Subramanyar is repeating to Agatthiyar that he has told about the greatness of nakaara. The three
letters mentioned here may be a, u and ma, or aim, kleem and saum, or na ma si. He instructs
Agatthiyar to not reveal it to all and sundry and that this is the great magic of Brahmas act of
creation. This magic holds the body together and prevents it from getting destroyed. He says
that this is also called the kumari karpam. Kumari is an interesting term. When it is split as
ku+mari it means that which destroys ku or the darkness of ignorance. These three letters
destroy the ignorance of limitation. Like the thread that holds the flower together also becomes
fragrant, that which was created also became great due to its association with the greatness of the
nakaara.

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Verse 82








Translation:
Seeing Paramasiva after establishing so
I spoke about the status of the fully complete
Seeing me, Paramasiva

Called me as Guru and Siva, my son!

Placing it in the poornam, I lived abiding in it
I made it grace as Hara and Siva
Collecting me and cherishing me
He said, Kumaragur para.
Commentary:
Subramanyar is talking about himself and about getting the name Kumara Guru para. We
already saw in verse 34 about this name. Here Subramanyar is telling us that it was Paramasiva
who gave him this name. This verse is interesting in that Subramanayar is telling us that he is
Hara and Siva. Paramasiva is a superior state beyond the state of Siva where distinctions
emerge. Subramanyar is talking about him remaining in the state of Siva. Hence, there is a
Paramasiva who calls him Kumaraguru Paran. He tells Agatthiyar that he established himself in
the state of poornam and remained in that state. He is also telling Agatthiyar that he is the one
who acts as Hara, the one who cuts away further births and Siva, one who is auspiciousness, the
agni and vayu, the principles of vaasi yogam.
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Verse 83








Translation:
The parts, Maheswara and Sadashiva,
Please tell how they occure
With Paramasiva asking me so,
I uttered remaining in the locus of Paraaparai
The silence of vakaara
Keeping it hidden/in the mouth of the pooranam
Climbing to the lalaata. She seeing this,
She said, Maheswara, My son.
Commentary:

Subramanyar tells Agatthiyar that Paramasiva asked him to explain about Maheswara and
Sadasiva states. Subramanyar tells him that he remaining in the state of Paraaparai, the supreme
sakthi while holding the silence of vakaara. Consciousness was made to rise up to the lalaata
cakra in the forehead. Seeing this, Sakthi calls out,My son! Maheswara!
Agatthiyar has described different types of deekshai in his saumya sagaram. The akaara deeksha
is the siva deeksha, ukaara deeksha is sakthi deeksha, makaara deeksha is vaalai deekshai,
sikaara deeksha is for the state of pooranam or the state where the kaya siddhi has been attained,
vakaara deeksha is controlling the mind through vaasi. Thus, Maheswara emerges when the
mind is brought under control through regulation of breath. Gorakar in his vakaara sutram 100
says that it is the process of stopping the breath over the cakra and tying it like a crown. The puri
ashtakam or the eight senses, the five senses and the three modifications of mind are brought
under control by this method.

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Verse 84








Translation:
See son, Mahesvaran, seeing Parai
Standing there worshipping her sacred feet
For all the lives in the world
Pervading the worlds and the universes
You remain as their actions (walking and dressing), as the Jiva
You live so
Saying so, she said, Come Maheswara
Commentary:

This verse explains the significance of Maheswaran. Tamil Siddhas consider the universe and
the human body are made in the same way. While the external world is managed by the Gods,
Brahma, Vishnu, Rudra, Maheswara and Sadasiva the human body is also managed by the same
deities by remaining in the muladhara, svadhishtana, manipuraka, anahata and vishuddhi cakra.
Here Subramanyar shows us that the Maheswara tattva is the state of the Jiva who remains in the
world and performs physical actions such as walking and dressing. The mind is not involved
here, only the external senses are functioning. Hence, Sakthi is telling to remain as the Jivas
with nadai udai or the physical actions.
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Verse 85








Translation
She said, come to you, the wisdom
The mother placed the silence, the vakaara
She said, aa and explained about the poornam
She bid to remain abiding in it as vaasi
With the mind coming under control as koo
Seeing the luminosity through the minds eye that is revealing it
Going within the threshold of the experts
She became the sankalpa dhaarana.
Commentary:
Sakthi bid the consciousness, knowledge to occur saying, come and placed the vakaara, the
silence to aid this process. aa is the long form of akaara, the sakthi form of the letter of siva or
the supreme being. Siddhas talk about kaaranam and pooranam. Kaaranam is the cause the
akaara and pooranam is the active state of the kaaranam the aakaara. This knowledge occurs
when the yogin performs vaasi yogam. The mind then comes under control. koo as we saw
before is the tamil form of hoo the letter for bindu, the singularity from which everything
emerges. The luminosity of consciousness should be experienced through the minds eye. Thus,
mind is both the impediment as well as the aid. Hence, Agatthiyar said, manamadhu
semmaiyaanaal mandiram jebikka vendaam (if the mind is perfected there is no need for
reciting any mantra). Ramana Maharishi says the mind must be used as a stick to stoke the fire

of austerities and then it should also be thrown into the fire. Sakthi remains as the sankalpa
dhaarana or intentional contemplation.
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Verse 86








Translation:
See Son, I told you about Maheswaras details
Now hear about the nature of Sadasiva, the paraaparam
The silence of yakaara
Joining with the Paraaparam, the bliss
Knowing about the status, adorning the silence
While remaining so, the Sadasiva emerged
Sadasiva also worshipped the feet of Parai
She called him. See.
Commentary:
Having concluded his description about Maheswara Subramanyar is starting to talk about the
state of Sadasiva. The silence of yakaara is joined with the Paraaparam, the bliss amd this bring
about the emerged of Sadasiva. Sadasiva then stands worshiping Parais sacred feet. From the
above verses we understand that all the states Brahma, Vishnu, Rudra, Maheswara and Sadasiva,
emerged when each of the letters of the namacivaya is joined with the bliss of Paraaparam.
Thus, the each principle represented by the letter joins with the bliss of the Divine and emerges
as a deity who controls a specific cosmic action.
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Verse 87








Translation:
See son, Sadasivame!
Sir, the beloved, the one who emerged from the middle of the attention
Self, son, as the millions of worlds
Seeing the silence of yakaara, the self
The king, the deity of kula, seeing it
He will praise calling it paraaparane!
Honey, son, with the nectar like honey flowing daily
She said become an expert of the status of Jiva and Siva.
Commentary:
Sakthi calls Sadasivam as the lovely one, the son, the one who emerged from the middle of
mental focus. She tells him to become an expert on the Siva state and the Jiva state by adorning
the yakaara along with the silence and praising the paraaparam and eulogizing the deity of kula.
Sadasiva represents the space principle. He is indicated by the bija, yakaara. As before he is
also a state like Maheswara who is born from paraaparam when the appropriate principle,
yakaara here, is adorned along with the silence and praising the paraaparam. Sadasiva is the
junction between the state of Jiva and Siva. His locus, is the neck, the kandam which is the
junction point of these two states.

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Verse 88


Translation:
Praising Devis sacred feet
Raising the yakaara to the ajna
Establishing the mental eye with the help of focusing the lance like sharp vision
Seeing the sign that has the brilliance of million suns
Seeing the beyond with speaking other thing
He became the supreme space/beyond the beyond
Becoming the formless beyond any identity
She remained as the locus of abidance.
Commentary:
Sadasiva, as we saw before, is a state of consciousness. Tirumulars Tirumandiram lists the
number of mala operating in the different states. For example, Brahma has the three, aanava,
karma, maya active. The number of mala decreases as we move from Brahma to Sadasiva.
Sadasiva state represents the formless form state (aruvuru). The state beyond this is the aruva
nilai or formless state, a state that has no identity, the state of nirguna. Siddhas call this state
vetta veli. To attain this state the principle represented by yakaara should be raised to the ajna
cakra (suzhinai) and the mind tied there with the sambhavi mudra of focusing the eyes at the
brows. Silence or lack of thought should be maintained. This will take the yogin to the state of
supreme space, supreme consciousness. This state could be reached only by abiding in Sakthi.
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Verse 89








Translation:
See son, becoming the ahamkara and anger
As fire in the world, with maya occurring
Who son, in the he stands in the tip of the whorl

He became the origin and the eternal and the singularity

This is correct. The austere ones who do not know this
Perform practices. The state will not be attained even for an atomic quantity
Climb, if worship is performed with this knowledge
It will hold in a deathless state for eternity.
Commentary:
The above verses describe how the different deities who represent various states and principles
emerged and how they perform their duties. In this concluding version on that topic
Subramanyar says that one should know this truth. One should perform austerities with this in
mind to attain the supreme state. One should hold ones consciuosess at the ajna or the tip of the
whorl with this knowledge knowing that these principles have manifested as this world with the
sense of Self (ahamkara), anger, fire in this world and the maya that transforms ones perception
of truth. The austerities performed with this knowledge will grant one a deathless state.

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Verse 90








Translation:
See son, saying the status of these,
Hearing it, Paramasivan, removing his sins
The origin of the sakthi, kundali
Please reveal this to me next, he said.
Graciously for Sivans sake
On the pillar of omkara, the wakeful state
Climb son, the devi who climbs are plays
She granted the sum of eight and two, see.
Commentary:
After describing the principle behind Brahma, Vishnu, Rudra, Maheswara and Sadasiva
Subramanyar was requested by Paramasivan to describe the power of kundalini, its origin.
Subramanyar says that Kundalini Devi climbs the pillar of Omkara and plays there. The pillar is
the sushumna nadi. The three nadi, ida, pingala and sushumna embody the omkara. The

sushumna represents the akara, the ida represents Makara and the pingala the ukara. Thus, the
state of consciousness ascending the sushumna in the company of the ida and pingala represents
the omkara, a combination of akara, ukara and Makara. The last line of the verse confirms this.
Subramanyar says that Devi grants the sum of the eight and two, eight represents the akara and
the two represents the ukara. Their sum represents the origin, the state of singularity.
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Verse 9








Translation:
Becoming the Self, to turn Self into him
Truly, the silence of akaara is essential
Becoming the flesh, the body, the soul
And the Omkara
As the king, the guru and the kumari
It will retain you forever
As the man, woman and neutral gender
This speech will not reach anyone.
Commentary:
Subramanyar says that to turn Jiva into Siva the silence of the akaara is essential. The silence of
the akaara manifests as the material body, the spiritual body, the soul and the omkara or the
essential principles. It will turn the Jiva into the king, the guru, the one who removes the
darkness of ignorance and grant a destructionless state. It is the silence which appears as man,
woman and the neutral gender. Subramanyar says that these concepts are hard to comprehend.
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Verse 91









Translation:
See son, in this fashion, for Sivan
Revealing the nature of the twelve loci
Showing the subtlety about the ashtanga yoga
Showing the grace of Sadanandhi
Showing the fruit without a root
Talking in detail about the well of the essence of Vedanta
Keeping the focus on the chintha
Agatthiyar you will listen to these, so that you can talk about it.
Commentary:
Subramanyar tells Agatthiyar that he explained the subtlety of the twelve loci of consciousness,
the ashtanga yoga, the grace of Sadanandhi, the fruit of supreme conscious state which remains
unsupported, the well of the essence of Vedanta/the locus from where the nectar descends to
Sivan. He also instructs Agatthiyan to hear these carefully as he has to describe them to others
later. Thus, we realize that the philosophy and the teachings that Agatthiyan propounds are those
he got directly from Subramanayar, the supreme teacher who taught all these to Sivan himself.



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Verse 93








Translation:
This speech, talking repeatedly
If one errs not knowing pranayama
What happens because of it?
For those who do not know the inner process
This yoga will boil them

He will raise the fire with the prana and get scorched
Do not throw away this speech
I revealed the secret of the Vedanta.
Commentary:
Subramanyar says that proper knowledge about pranayama is essential to realize this supremely
secretive technique. If not, one will raise the fire of kundalini with the help of pranayama and
kumabaka practice and that fire will burn him as he does not know how to deal with it. The
practice more detrimental if it is not practiced correctly. Subramanyar tells Agatthiyar that this is
the supreme message that Vedanta confers.
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Verse 94








Translation:
Joining with that which left and that which reached
Going to the space of Paraparam, the supreme space
With the eight mountain peaks dancing and shaking
Crossing the six peaks, pervading the expanse
Cutting repeatedly the instruments, the evil painful ones,
Seeing the subtlety of Duruvas wheel
Praising the feet of the lady with rounded breasts
Only for those who arrived so the bliss will be visible, see it.
Commentary:
Subramanyar describes the achievements of a yogi. The term vitta kurai and thotta kurai
occurs frequently in siddha verses. Dr. T.N. Ganapathy opines that it means the prana leaving
the ida and pingala nadi and flowing through the sushumna nadi. It may also mean the
consciousness remaining in muladhara leaving it and touching the ajna cakra. It may also mean
the body left by the consciousness and the supreme space that it pervaded. The eight mountains
are eight states of consciousness. The six peaks are the six cakra that represent the pinnacle of a
particle principle. The yogin has to repeatedly cut away the influence of the instruments or
senses. Devi Bhagavatham (eighth skandham) describes the Duruva mandala and how the
cosmic elements are placed around it. It forms the reference point for them. It is a state of
consciousness in Kundalini yoga, available to advanced yogis.

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Verse 95








Translation:
The path that was left, will go away
Going within a second to the peak, the position
Climbing the Kailai mountain, the self
Consuming the drink of the moon
Going beyond the royal triangle of triple void
If the torturous state of Jiva is seen
The Isa who adores the deer and the battle axe,
Will come to you after transformation.
Commentary:
Subramanyar is referring to the state of crossing the state of jiva or Jeeva nilai. The path that
was followed is that of kundalini that moves through the elements that cause distinctions. When
the soul remains in the state of atma or self, the influence of the tattva or distinguishing
principles- the elements, qualities, indriyas etc cease to exist. The Self remains in the state of
Mahat or the first state of evolution, that of consciousness. The triple void or muppaazh are
spaces or experiences created by the tattva. The triangle represents the three qualities of satva,
rajas and tamas the cause primary components of creation.
In this state the Jiva will be almost Siva. Hence, Subramanyar is saying that the Lord, Isa who
adorns the mahat principle and the axe will appear to the soul.
Hindu imagery of Gods is based on the principles they wish to convey. Depicting Siva with
maan and mazhu may be to represent that he is the creator and the destroyer of distinguishes.
The mahat which is called maan in Tamil has transformed into maan the deer. The axe stands
for the concept that the Lord destroys the influence of mahat, that is, creation of the manifested
universe or the distinctions and takes the soul to the state of singularity.

Kailaya represents sahasrara and the drink refers to the nectar that descends from the lalaata
cakra, states attained after crossing the world of distinctions.
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Verse 96








Translation:
Feeding you with the juice of nectar
And removing the karma, he will rescue you,
He will grant you, son,
The feet of lady Sambhavi, showing it in an instant
You will melt like wax, every day,
You will utter the silence, firmly
You will pine, pushing away the maya, the karma,
Push away the unchanging preconditions (vaasana).
Commentary:
This verse is a continuation of the earlier one where Subramanyar talks about Siva appearing to
the yogin. Here he tells what Siva will grant the yogin. He will feed the yogin the nectar from
the lalata cakra that will grant him eternal life. Siva will remove the karma that keeps him away
from higher experiences. Siva will show him the sacred feet of Shambavi. Shambhavi is a
mudra as well as a yogic method. Holding the eyes focused at the brow center is called the
Shambhavi mudra. However, Yogi Amarakavi Siddheswara calls the thoughtless state as the

shambhavi yoga. This verse may mean the latter as Subramanyar talks about the silence further
down in the verse. Amarakavai explains this state elaborately and how this conserves the energy
of the yogin and helps him attain higher states of consciousness. In this state the yogin melts
with emotion, remains firmly in the state of silence and discard the vaasanas or preconditioning
that make a person act in a particular way. Vaasanas decide the karma of a person. Hence, one
has to get rid of the source, the vaasana, to remove the effects of karma.

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Verse 97








Translation:
Son, Listen to who should be discarded,
The religious who do not know sankalpa (strong will)
Those who mix toddy with opium
Those who have ganga and the pot
Those who are broken inside but roam around with empty talk
The worldly people who disgraced great souls
Those who left the silence
Push them away as useless people, for sure.
Commentary:
Subramanyar tells us about whose company we should avoid, who should be kept away. Those
who consume alcohol and opium, those who smoke pot, those who disgrace good souls by
speaking ill of them, those who talk incessantly and not maintain silence- Subramanyar says that
one should guard oneself carefully from these people.

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Verse 98








Translation:
Falacy, murder, killing lives
And eating them- push them away
Son, I told you seek the sun and the moon
Making amends for the curses of the nathaas
I told to search for tapas and see the yoga
It will show the hue like that of reddish coral
There is definitely benefit for hard labor
The sacred feet of Paraparam.
Commentary:
Subramanyar is continuing to list the type of people one should discard. He talks about those
who lie, who kill others and those who eat meat. He advises Agatthiyar to seek the sun and the
moon. The sun and the moon represent the inhalation and exhalation. According to the Siddhas
the breath flows in the sun nadi or pingala for twelve counts and in the moon nadi or ida for
sixteen counts. These two should be brought in sync so that the prana and apana are balanced
and the fire of kundalini rises in the middle channel, sushumna. He says that Agatthiyar should
make amends or parihara for the curses of the nathas. Previously he has mentioned that if there
is the curse of the natha there is no way one would get the veedu or the attain the supreme
state. He further adds that tapas or austerities should be performed so that yoga becomes fruitful.
When this is achieved the yogin will experience the light which is reddish coral hued. He
guarantees that hard work will definitely be fruitful and the fruit for this hard work is the sacred
feet of Paraaparam or the Supreme state of the Divine.

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Verse 99








Translation:
If you want to remain as Self is him
Surely open the eye of lalaata and see,
They will call you the king
The people of the world. They will stand saluting your feet
Knowing this, the aerial one, worshipping
Vallabhais sacred feet, praising them
Seeing the middle dam with the idea, I am him
Uttering nam I danced.
Commentary:
In this verse, Subramanyar is sharing his experience with Agatthiyar. Subramanyars goal and
that of any yogi is to remain with the knowledge Self is him. The mahavakhya Tat tvam asi
means this- thou art that conveys this knowledge. Subramanyar says that to attain this state the
lalata cakra should be opened and the nectar that descends should be consumed. The yogin who
reaches this state is the supreme soul. Everyone will praise him as the king. Subramanyar says
that he remained in this state, with the knowledge I am Him dancing with this knowledge.
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Verse 100

Translation:
Seeking (it) in all the worlds
Destroyed due to the curse of the Natha-s,
Even if he roams searching for the guru, he will not see him
He will not see the mantra for the mind
People! People! Do not run around,
Do not forget the speech of silence, anyday,
Do not roam around singing this book,
See it with the minds eye, salute and accept it.
Commentary:
Many of us had a doubt about whether the contents of this book should be revealed to the public
or not as it is Subramanyars esoteric teachings to his disciple Agatthiyar. This verse seems to
have cleared our doubt!
Subramanyar tells us about how this book should be handled. He instructs people to first get rid
of the curse of Nathas as otherwise one will not see the guru or learn the mantra. He says that
even if one roams all over the world there is no use if the curse is not annulled. Thus the says
that even though he has given us this knowledge one should proceed only under the guidance of
a guru. This book does not replace the guru.
Then he gives us specific instructions: do not roam around, stay calm and maintain silence,
contemplate upon the knowledge that this book imparts- see it with the minds eye and accept it
with humility and reverence. He says pointedly that the verses in this book are not for singing
mindless, it is not like the prayer verses some of us sing without understanding the meaning. The
principles mentioned here must be understood thoroughly, contemplated upon and followed.
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Verse 101

Translation:
Consume it daily, pervading the laatam
Knowing the signs, Even if lying down in sleep
Place the left hand under the head
Sleep while remaining in the laatam, the grace,
Say son, sleeping like Ori,
You do not say it, remain like a corpse, Son,
Stringing the bow and raising it higher and higher
See the details about knowledge, the three letters
Commentary:
Subramanyar is talking yoga nidra in this verse. He tells Agatthiyar that one should sleep with
the left hand under the head and mental focus on the lalata cakra. Subramanyar talks about Ori.
He is one of the ancient philanthropists, the ruler of kolli hills. He built a temple for Lord Siva
who appeared to him in the form of a wild boar. Ori hit it with his arrow and when it
disappeared into a bush he found a Siva linga there. Ori built the Kailasanatha temple there.
The bow that Subramanyar is talking about next is the sushumna nadi through which
consciousness is raised higher and higher. The three letters he mentions may be a, u, ma or the
sakthi bheeja of aim, kleem, saum.
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Verse 102








Translation:
See son, who will say this so explicitly,
In this world, not even munivar and siddhar
Who will say about the ashtangam
Who will see the silent jewel where the silence resides?

Son, as said before,

If you keep it in mind and remain firmly so,
The letter of the Vedan will become visible
That which was left and that which was touched became visible.
Commentary:
Subramanyar tells Agatthiyar that he has described all the esoteric principles so clearly and
explicitly and that no one, saints and siddhas, will not do so. No one will describe the ashtanga
yoga or see the jewel of silence. He advises Agatthiyar that if he remains following
Subramanyars previous advice he will see the letter of the Vedan. Veda means that which
should be known. Vedan means the essence of the Veda, the Lord Almighty. The letter of Vedan
may be si or om. Vitta kurai and thotta kurai represents the fire of kundalini flowing
between muladhara and ajna.
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Verse 103










Translation:
All right son, consuming the nectar
Knowing about the muppaal and praising it
People will speak erroneously, as plants and weed
My people! What is the benefit from this?
For catching the white ratsnake
Roaming and climbing the hills and forests in this world,
They will say that they have caught the ratsnake
My son, they will not see the place where the snake resides
They will not see the place where the breath does not exist
Hear about the status of the snake, most importantly.

Commentary:
Subramanyar is talking about an important concept here. One of the most important components
of the Siddha marga is pranayama or vaasi yogam. It is the process of directing the breath to
flow through the sushumna nadi. This produces heat in the body which wakes the kundalini
sakthi from its inactive state and makes it flow up.
The white ratsnake represents the kundalini sakthi as its ascent is as fast and as powerful like the
gait of the snake. The ratsnake, of all the snakes, moves very fast. It makes a sound like a hum
when it moves and is nonpoisonous. The kundalini sakthi climbs through the sushumna with a
sound like the humming of the snake.
The muppaal represents the triple nadi of ida, pingala and sushumna. In the Kandha sashti
kavacham the prayer goes as muppaal naadiyai munaivel kaakka. Hence, the muppaal is the
three energy channels. During vaasi yogam the breath flows through the ida for sixteen counts,
through the pingala for twelve counts and the four counts, the difference is called the agni kalaa.
This agni kalaa comes from the fire of the kundalini which is said to flow through the middle
sushumna nadi.
Subramanyar says that people roam around in hills and forests saying that they want to catch the
ratsnake. It is not something present outside but is within us. Subramanyar indicates its location
as the place where there is no breath. Tirumular says that a soul remains in the turiyatheetha
state at the muladhara where not even the prana functions. This spot, the locus of kundalini, is
where there is no breath. He says that people do not know this and they take the vensaarai
literally and look for a snake outside.
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Verse 104





Translation:
Listen, in the spiritual knowledge of Mahendragiri,
There are four and five entrances to the caves
In that hill, the ratsnake,
There are five and six there,
The mamuni is the deity of protection there,
Is it the action of the Narasinga murthy?
A linga will occur in the bottom
The ratsnake will come out through its mouth
Commentary:
Subramanyar is talking about the muladhara cakra here. The nine entrances to caves may
represent the nine cakra, those within the body and beyond it. He says that in that Mahendragiri
there are five six ratsnakes. The Mahendragiri may mean the Kanta moola from where nadis
branch out. The five six may mean eleven nadis that are primary nadis for spiritual experience.
Subramanyar says that this site is under the watch of vekkiya maa muni and the activity there
is due to Narasimha moorthy. Narasimha is a tantric image found not only in Hindu pantheon
but also in Tibetan tantric traditions. The linga that he mentions next is the svayambu linga in
the muladhara. The mouth of this linga is the openining of the sushumna nadi. The ratsnake
that emerges from this mouth is the kundalini sakthi who is represented as a snake.
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Verse 105








Translation:

See son, hold the ratsnake with respect

Without panicking, hold it in the middle and see,
It will abide there and run when it is held so,
The uncontrollable ratsnake, can it be known
On the top of the Mahendragiri
There is a lake like the full moon
The ratsnake emerges from there, like how the supreme letter emerges
Commentary:
Subramanyar is continuing to describe the esoteric principle of directing the prana and the
kundalini sakti through the sushumna. The ratsnake represents this. It is the agnikala that
emerges as a consequence of pranayama. It is uncontrollable generally until the person becomes
an expert of pranayama. Then it abides within the sushumna and flows in the middle.
Subramanyar is talking about a waterbody in the Mahendragiri. This is the spot from where the
kundalini sakti emerges. It is in the muladhara or the kandamula from which the exhalation
starts. These energy centers are called hilltops to indicate that they represent the peak of a
principle. The letter mentioned may be na, the letter of muladhara or omkara. Some siddhas
locate the omkara in the muladhara while some others locate it at the ajna.
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Verse 106








Translation:
The ratsnake, emerging there
It came in the path of the sivalinga, son
Without leaving the ratsnake
Join it to the sacred feet of Sambhivi

Uttering nasi dispelling the curses

You, son, consuming it completely,
Going to the house of supreme bliss
Abide within it and see.
Commentary:
The prana and the fire of kundalini that emerge from the site that Subramanyar mentioned
before. On its way is the Sivalinga. Kundalini is depicted in the muladhara as emerging from the
mouth of a linga. Agatthiyar explains that in a linga the yoni represents the cakra and the linga
represents energy emerging from it. Here Subramanyar is mentioning a similar idea, of
kundalini sakti coming out with a linga on its way. Subramanyar says that the kundalini sakthi
should be taken up, to the sacred feet to Shambavi. The utterance na si will dispel all the
previous curses. The nectar will descend from the lalata cakra. Consuming this Subramanyar
says Agatthiyar should go to the supreme state of aananda and abide within it.

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Verse 107








Translation:
See son, whenever the rat snake came
Young boy! Catching it a satisfying the hunger
Pacify it, without leaving even an atom of it
Son, performing the abhyasa marga (practice method)
Learing the status, praising the guru
Remaining with concentration, in austerities and Samadhi
Without thinking that this is something else
Consume the ratsnake for removal of fate.

Commentary:
Siddhas recommend vasi pranayama to raise the fire of kundalini. Through breath regulation this
power is made to emerge at specific occasions. Subramanyar is telling Agatthiyar to perform this
practice marga and enjoy the full benefit of the power of kundalini. Along with this Agatthiyar
was to perform nishtai and remain in Samadhi. This method has to be performed after praising
the guru. Anyone who removes the darkness of ignorance is a guru. Subramanyar tells
Agatthiyar that this is the way to remove the effects of fate and that Agatthiyar should not
mistake this for something else.
It is interesting that Subramanyar has added this line to the verse. There is a verse which talks
about two rat snakes playing on a hill top, one is black and another is white, both remain
intertwined and one who is able to see this and eat it will attain a supreme state. The
commentary on this was about a mysterious hill and about read ratsnakes. Subramanyar clarifies
here that this symbolism is for breath and kundalini. He has saved people and rat snakes by
telling them not to mistake what he has said here for anything else!

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Verse 108








Translation:
In the Trikooda parvatham
Thirumal, Brahma, Rudran
Maheswaran, Sadasivan
Son, Raahu and Ketu

Join, the moon and sun

The Devi, paraaparai, chith parai,
The Siddhar and munivar-all
Will remain together, and several other great souls, see.
Commentary:
Subramanyar is talking about another energy point in the body, the ajna. It is the place where the
ida, pingala and sushumna join. Hence, it is called Trikoota parvatham. Subramanyar tells
Agatthiyar that all the deities and great souls remain there.
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