Agatthiyar meijnana kviyam

((1)

Translation:
The Lord, the Prime, the Shelter, the one out of mercy
Became the beginning, the middle and the end- protection!
The lord who had adorned the partial moon on his locks- protection!
The effulgence who shared half the body with the supreme flame
Resolving the fear of the Rules, scriptures, sastras
Being in the wrong order, adorning a garland
The one who stood as the tree that supported all the life forms
Father, mother protection! Ganapathi- protection!
Commentary:
Agatthiyar begins his great exposition on true knowledge, wisdom (mei jnanam) with an
invocatory verse where he seeks the protection of the Supreme Divine. The Divine, the father
and mother of everyone remains as both with a form and without a form. The supreme state is
the nirguna and the one that cannot be limited by a form or a quality. Agatthiyar refers to this by
calling the Divine the effulgence who is the origin of everything, the shelter and Lord of
everyone. He refers to the Lord with a form by saying that the Divine, the effulgence, shared its
body with the supreme flame. The flame here is Sakti or the Divine will. Supreme
consciousness is usually referred to as the flame. The Lord and his consciousness are referred to
in the first few lines of the verse. As this work is to explain true knowledge, Agatthiyar
mentions that the Lord removed the fear wrong order of the scripture, that is, their interpretation.
Agatthiyar implies thus that this work born from the knowledge that the Divine conferred upon
him is also free of misinterpretations, it is true knowledge. In the last line Agatthiyar seeks the
protection of Lord Ganapathy, the remover of obstacles so that his effort of composing this
magnificent work will proceed without any hindrance.

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Verse 2







(2)

Translation:
Ganapathi, verily becoming the base, the universe
The preceptor of the cause, that which is seen,
The Lord with auspicious qualities, the lady, the lightning with breasts,
As the white state of wisdom of the guru, the branch, the embodiment of grace
The form of the cause who remains as the supreme space
In dreams and in thoughts, coming into ones thought
The nature of vsi (breath control) of Siva, the one who adorns the snake with the hood,
I am singing as a kavya, my father please bless it with your vision.
Commentary:
This verse is addressed specifically to Lord Ganapathy. Lord Ganapathy is the Lord of the
muladhara cakra, the base. The kundalini sakti that resides in this cakra expands into the visible
universe and the guru. Agatthiyar calls sakti as the lady with breasts. The breast is traditionally
mentioned to indicate that sakti is full of jnana, ready to offer for her children, the Jiva. This
knowledge is white like the milk as it is sattvic in nature. Sakti is like the lightning, a flash which
appears for a split second with all its magnificence. The state of supreme consciousness occurs
for a split second and overwhelms an aspirant like the brilliance of the lightning. Agatthiyar says
that the wisdom of the guru is white- it is sattvic knowledge free from rajas or tamas. kombu
refers to both a branch and the tusk of the elephant. Agatthiyar calls Lord Ganapathy as the
kombu of grace. The form of the Lord is supreme space or vetta veli. This state remains in all
states of consciousness. Agatthiyar refers to this by saying that this supreme space remains in
both the dream state as well as in the thoughts, that is, in the wakeful state. He then mentions his
intent that he wishes to describe vsi, the kundalini yoga with breath control, the technique

which leads one to the state of sivam or supreme consciousness. The snake with his hood
indicates the prana or the vital breath. Vasi yogam is regulation of the prana.
The five headed snake with its hood spread over lord Vishnu also reflects this concept, that the
state of supreme consciousness can be found on the lap of the pancha prana or five vital breaths.
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Verse 3







(3)

Translation:
I uttered request for protection three lakh times to the father
I uttered it one lakh times by associating with the unique vdam
The beautiful one, one lakh about medicine
I condensed it in to half
For the observer I told eighty three
I uttered the wonderful six hundred and four
I revealed it in the vaidhya nnooru (3)
Commentary:

This verse and the following verses up to 10 list most of Agatthiyars works. Please refer to the
list of books published by the following center. It will be a big service to Agatthiyar if someone
could help out with the names of these works. Some of the works are listed in the site below.
http://www.siddhabooks.com/list-of-digitalized-manuscripts/236-list-of-manuscript-english/241list-of-digitalized-manuscripts-1-400-titles
The second line refers to Agatthiyars work on vdam, the famous ones being Agatthiyar vda
kaviyam 1000 and Agatthiyar vda saumiyam 1200. The third and fourth lines are may be
referring to Agatthiyar vaidya ratnam and ratna surukkam collection.

Verse 4







(4)
Translation:
I revealed in the fifty about the four
I explained about sendooram in the three hundred
In the five hundred about the airs, for the doctors
I showed the way within the thousand five hundred
I told the destruction-free Gurundi as kndam
Condensing it as two hundred and forty five
Without any show I told the four hundred and four
The unspeeding senthooram four hundred and four. (4)
Commentary:
Some of Agatthiyars senthooram works are Agatthiyar senthooram 300, Agatthiyar naga
senthooram. The work on guru nadi is Agatthiyar kurunadi satthiram. The elaborate work on
medicine is Agatthiyar vaidya nool perunthirattu. There are several Agatthiyar vaidyam volumes
too.

Verse 5






Translation:
I uttered the direct thirty six and five
In the class of sacred ash four and (hundred)
I told about the mupp in the five
I told about everything in the six
In the sixteen, People
I adorned it, immerse in it eternally and perceive it,
In the expansive hundred and five I told the four
Up on eradication see the sixteen and five
Commentary:
This verse also seems to be a list of Agatthiyars works. The five may be Agatthiyar aindhu
stthiram. He mentions that he has explained the concept of bhasma in the work of four hundred
and about mupp, a special preparation, in the five. The five may mean five types of muppu.
Details on muppu can be found in the following blog spot. For those who cannot read Tamil, the
author says that there are five types of muppu. Vaidhya muppu enhances the efficacy of siddha
medicinal preparations. It is also called guru muppu. A small amount of it is added to the
medicine while administering it. Mnthrka muppu is used in mantra prayoga. A small amount
of it placed on yantra or the ash preparation makes ashta karma prayoga, mohanam,
sthambanam,vasyam etc. easily achievable. Vda muppu is used in alchemy, to transform base
metal into gold by removing their impurities. The kalpa muppu is used in the kayakalpa
preparations. It increases resistance to diseases. Rudra muppu belongs to this category of
muppu. The jnana muppu grants the power to control nature, to realize God. The author adds
that only a select few know about this and that it should be learned from a guru after deeksha.
(siddharprapanjam.blogspot.in/2013/03/muppu_16.html )
Verse 6







(6)
Translation:

See the two lakh kppu

To copy it, it is four thousand and ten
These are the complete medical texts
I told in the vda one lakh kppu
Hear well, you, I will tell about the total count,
Veda rishi gave the great book, Oh!
This is condensed into twelve hundred
This is further condensed to two hundred (6)
Commentary:
This gives the total count of the medical texts. The work with four thousand and ten is said to be
the summary of these. Agatthiyar says that he got a great medical treatise from a rishi which he
condensed into twelve hundred which was further condensed into two hundred.
Verse 7







(7)
Translation:
I told about the two in the fifty without fail
I told about special herbs for yoga in the one hundred
I told about thiruvagam in eight hundred
See it in the forty also
In the summary, the eighty I said the two
I regurgitated the number (oil) in the five hundred
I told sixteen and two as that which should be maintained
The faultless, undeceiving thousand and five (8)
Commentary:
This verse seems to refer to the oils, herbs and other preparations.
Verse 8



(8)
Translation:
In the group of five nines I told about the ten
Look with knowledge I told about the thirysix
The sincere astrology is also thirtysix
I told how to identify the karpam that remains
When I describe the lakhs
Where is the place for white palm leaves?
Sleeplessly I told the saumya sagaram
Learn about the breathing, the unique one and the subtlety (8)
Commentary:
This is verse is again a list of works. Here Agatthiyar talks about his works on astrology. The
word karpam in the fourth line, if it is a scribal error, may describe pregnancy and how to
prevent it from abortion. He refers to one other work of his, the saumya sagaram which is a
work on philosophy. He elaborates saying that it talks about breathing techniques that would
confer divine experience and the subtle wisdom.
Verse 9







(9)
Translation:
See the work on dharma and karma kanda
The last kanda is five hundred
I told about the puja vidhi and deeksha
I told the work, siva siv puranam
How would know about the karpam hundred
I told that in a condensed form without expanding greatly
In the twenty one thousand
I set the shop ( I told about the terminus) see it and attain it (10)
Commentary:
The first two lines talk about the karma kanda that are five in number. Agatthiyar also composed
the puja vidhi and about the dasadeeksha. The fourth line refers to the siva puranam and sakti
puranam. Siva siv refers to Siva and Sakti respectively. In the last line Agatthiyar says that he

installed the shop, the term may also mean I described all that is to know and the terminus. He
tells people to see them carefully and obtain the required.
Verse 10







(10)
Translation:
In the works spread out what did I say?
Millions of karmas will join forces
Between the fetus and the guru the eight karma will dance
For those who comprehend the forest of vda is very easy
Driving away the obstacles I described in this work
I removed the enemies and the fear
Worshipping the Manonmani who joins with the answer (with the Lord on the bull)
I revealed the wisdom, I revealed it
(10)
Commentary:
After the list of medical treatises Agatthiyar describes his works on kundalini yoga. He talks
about this work, the meijnana kaviyam now. He says that between the state of ignorance (the
fetus which indicates continuous birth cycles) and wisdom (the guru) the souls accumulate
millions of karma as they do not know the truth. The eight karma or ashta karma are
sthambanam bedhanam, maranam, mohanam, ucchadanam, vidveshanam,akrooshanam and
karshanam. These special powers, that are part of occult science, could be attained through
mantra siddhi. Agatthiyar talks about vda siddhi in the next line and how this science could be
used to drive away obstacles, enemies and fear. He concludes by saying that he is revealing all
this knowledge due to the grace of Manomani, Sakti, who joins one with the answer. The word
vidai koottum may also mean one who joins us with the Lord on the bull.
The first word kadipotta may be a scribal error as all these verses are composed in the anddhi
style where the last word of the previous verse becomes the first word of the next verse. The last
word in the previous verse is kadai and not kadi. Similarly the sixth line has the word
citthuruvum which may be satturuvum which means enemy.
Verse 11







(11)
Translation:
I revealed the information that was concealed so far
If the true wisdom is not sung there is no supreme space
The haughtiness will end, due to this book, the thirst
Expressed in all the books will go away
Like being born discarding the mucus, attachments will be removed
One will see the possibilities and become happy
I am singing this work happily
Cherish this kavya in your heart as the apple of the eye (11)
Commentary:
Agatthiyar is adding more details about this work and its purpose. He says that the truth revealed
here, about the supreme space, was hidden from the common man for a very long time. One
should learn it leaving haughtiness. The three common types of haughtiness are kalvi cherukku
or the haughtiness that one is learned, porut cherukku that one is rich and kudiccherukku that
one belong to a great clan. These three will delude a person and prevent him from seeing the
truth.
Agatthiyar has a beautiful analogy for how the attachments will leave a person upon reading this
work. He says that the attachments are like mucus covering over us. Just as how the baby is
born by discarding this covering, the realized soul is born by shunning the attachments. The
mucus does not change the nature of the baby, it only covers it temporarily. Similarly the
ignorance only conceals ones true nature. Agatthiyar wants one to cherish this work like the
apple of the eye as the knowledge imparted here is very precious.
Verse 12







(12)

Translation:
Without considering it if you create only an external world
They will disgrace you, they will become donkeys,
Collecting the true wisdom superbly
I gave the juice as navarasa in this work
This sort of education is not possible by anyone else
Those who scale these thousand will know the truth
The summary of this kavyaThey will see it as hundred and one (12)
Commentary:
Agatthiyar says explains that if one decides to live only in the external world without spending
any time on contemplation then he will earn the disgrace of others. He says that such a person
will become a donkey. A donkey will carry its load without understanding why it is carrying it,
for whose sake it is carrying and what benefit does such an act confer upon it. A person
immersed in samsara will live like the donkey and will we working to earn material benefits for
the sake of others, his family, and will be working without understand why he is doing so and
whether such an act will take him to his ultimate and true goal of a human birth.
Agatthiyar says that he has given the wisdom as navarasa. These verses will not only make one
happy, they will show one how disgusting ones life has been so far as one has wasted the time in
useless pursuits. It will make one laugh at ones own misconceptions and show how pathetic
ones state is. This will make him get angry for being so stupid and will motivate him to go after
lifes ultimate goal heroically, seek the wonderful supreme conscious state and attain peace. It
will develop love towards Divine. Navarasas are the nine moods, love, laughter, compassion,
anger, courage, terro, disgust, wonder and peace.
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Verse 13







(13)
Translation:
The seed for this is the srveli nru
Let me explain the collections
I uttered two kavya with common name
This is the kavya on jnana
I spoke about the world in the other kavya
I sang about sarakku vaippu, jnana vdam
As supreme words, in this book
I collected the theme of chinmayam
(13)
Commentary:
Agatthiyar says that the meijnana kaviyam is the most detailed work on jnana. He has given the
essence of chinmayam here. His other work, Agatthiyar jnanam, deals with sarakku vaippu and
jnana vdam.



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(14)

Translation:
I collected the three types of milks, cane juice
Sugar, the fragrant clarified butter, honey, three types of fruits,
I collected the triad in the milky ocean
The choice clear nectar, the condensed milk
I collected the nine types of tastes/moods, the fragrant flowers
The sacred flowers, millet meal, collecting all these together
I collected the fruit with the essence of wisdom, Sir,
This is the kavya of siva siv jnana. (14)
Commentary:
Agatthiyar says that he collected all the best materials and gave this fruit, the fruit of wisdom.
He says this is a siva siv jnana kaviyam. The term siva siv is interesting. In the Sanskrit
language the short vowel is said to represent Siva and the long vowel, Sakti. This work is thus
about Siva and Sakti, the male and the female principles, the action-free and active states, the
Parabrahmam.

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Verse 15







(15)
Translation:
Yes, I will show within the thousand in this work
The six sabhas, mandala, the eight mountains
The path to ascend to wisdom

If you look carefully the fetus and the guru will appear in this
Yes, this book is related to Saumyam
The saumyam will relate to this work, no doubt about it
I will show kma pl, the knalpl and the vma pl
I will show them cutting the forest
(15)
Commentary:
The six sabhas are the six cakras, muladhara, svadhishtana, manipuraka, anahata, vishudhi,
ajna. The mandala are three- the agni mandala, Chandra mandala and surya mandala. They span
the body from foot to navel, navel to neck and neck to crown. Arunagirinathar has used the term
ettuth thikiri to refer to Kraunja malai and seven kula malai. Agatthiyar also mentions eight
mountains here. Thigiri means mountains as well as a wheel, a cakra. Both the interpretations
are appropriate here. Saumyam is Agatthiyars another work Saumya sagaram.
The three topics he plans to deal with are kmappl- desire towards worldly pleasures, knal pldesire for the Divine and true vma pl- the divine experience. For an early aspirant of kundalini
yoga as the prana starts crossing the cakras, one's desires get enhanced. If it is moving in the
lower cakras one's sexual drive, desire towards material things, fame, glory etc increase. This is
referred to as kaamappaal. This has to be transmuted to kaanal paal by making the prana travel
through higher cakra. Then the worldly desires become become desire to realize the
truth. Vaamappaal is the force of kundalini. With its help one has to cross the obstacles posed
by the various cakras. Agatthiyar refers to this a later verse. He says that he will reveal all the
three 'paal' by cutting the forest. The forest here is ignorance. Ignorance is equated to a dark
forest because one gets lost in it It is very difficult to cross it. There are treacherous twists and
turns that would delude one. One may even lose ones life there. Ignorance will confuse one
with erroneous ideas, misinterpretations, sense of pride etc. One may even lose one's life in this
dark forest seeking wrong goals.
Another interpretation for the forest is the ajna cakra. It is usually equated to a dark forest, a
dark stone cave. By cutting forest then means Agatthiyar, the guru, will remove the ignorance
by operating through the ajna cakra and reveal the truth.
Agatthiyar says that if one looks carefully one will see the karu and guru. Karu indicates the
muladhara cakra. It also means the reason for staying in the womb- birth. Guru refers to a point
between the ajna cakra and the sahasrara. It is said that between the ajna and the sahasrara there
is a point where a lotus with twelve petals exists and this is where gurus sacred feet is present
(aalosanai.blogspot.in). This signifies a birth-less state, a state of liberation.
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Verse 16







(16)
Translation:
Cutting the forest, breaking the mountain, stones and thorns
I swept by hand and swabbed it with paste
Turning it into land planted arecanut planations
Good sandal trees, agar wood and neem trees
Parrots to build nests, eternal copulation
Residences on both sides water choultries
I correct the path of wisdom with great effort, see
I lit the lamp of day and removed the fear
(16)
Commentary:
Agatthiyar is using metaphors in this verse to describe how he corrected the path of wisdom. He
says that he planted sandalwood, agar and neem trees on the way. These trees are medicinally
important. They are considered the best among trees. Parrots stand for teachers who repeat the
divine words without any additions or deletions. A disciple should learn from such a teacher as
the knowledge he receives will not be corrupt. Eternal copulation indicates the teachers

remaining eternally in divine experience. Residences and water choultries are houses where a
traveler stops and takes rest. A disciple embarking on the ardous journey towards realization
needs such resting places to collect his energy and proceed further. Agatthiyar says that after
clearing the path with such a great effort he lit the lamp of the day. This represents the Sun. Sun
has self effulgence unlike moon which needs the Sun for its light. The knowledge that
Agatthiyar is conferring is similarly self effulgent and does not need any external agents to
reveal it.

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Verse 17








Translation:
I kept the white moon in all the paths
Sending an invitation I told the route to the yogis
With desire and attachment in the mind
If the supreme effulgence is placed in the coil
Not even an iota of fatigue will occur
Bathing in the candra pushkarni
Adorning the pearly sacred ash

See pointedly, you will see the three flames arising.

Commentary:
This verse describes the kundalini yoga. The moon represents wisdom, divine experience.
Every cakra in the path of the kundalini confers a specific wisdom to the aspirant. Agatthiyar
says that he invited many yogis and taught them the yoga, the route to realization. With earnest
wish for realization, if the aspirant places his consciousness, the supreme effulgence, in the
muladhara where the kundalini is coiled, then one will be energized by the power of kundalini.
As the force ascends, he will have different experiences, Agatthiyar calls this bathing in the
candra pushkarni, one will see the three flames of sun, moon and fire arising from the muladhara.
The sacred ash is adorned to cool the body when the fire of kundalini rises in the body.
Agatthiyar says that the aspirant will then see the three flames of sun, moon and agni emerging.
The three nadi ida, pingala and sushumna are said to be the paths through which the three fires
ascend.
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Verse 18








(18)
Translation:

Worship of Ganapathy
See here, Listen to worship of Ganapathy,
Draw the triangle as the base
Placing the bindu
Hara har drawing the letter of Sivayogam
Mixing the three fruits and caramel
Fragrance, lamp, and ceremonial knock on the temples
Cherish the famous mantra mentioned in the purna sutra
Chant it.
Commentary:
This verse describes the Ganapathy yantra. The yantra contains a downward triangle to signify
the base or the essence or the womb. The bindu or the dot is placed in the middle with the letter
of Sivayogam. Three fruits are mango, jackfruit and banana. Caramel is made by boiling
jiggery and thickening. The worship ritual includes fragrance, lighting the lamp and the
ceremonial knock on the temples. This point on the skull is said to arouse the glands on both
sides of our skull and activate the amrit that flows down through the sushumna nadi to the
muladhara. This nectar serves as the fluid for sacred ablution for Ganapathy the Lord of the
muladhara cakra. Agatthiya does not reveal the mantra for worship but tells us that it is
mentioned in the purna stura, one of his other works.
The two verses (6, 7) in purna sutram that describes the Ganapathy pooja is given below.








Summary:
The muladharam in the lower terminus is the temple of Ganesar. Draw the circle, five angles,
triangle, invoke Ganapathi and Vallabai. Chant aum eem kleem ang siva ganapathi deva.


Summary:
Drawing the yantras as mentioned above draw the r in the middle, in the angles draw the five
along with fragrance and sacred food offerings if you chant one lakh times. Then Ganapathy, the
kundalini will shine. It will show the Kailayam. The sahasrara is called the kailayam.
Thus from the above two verses we realize that the letter that should be written in the middle is r
and the mantra that should be chanted is aum eem kleem ang siva ganapathy deva.
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Verse 19







(19)
Translation:
If you do so Ganapathy will shine
While seeing the siva vsi will rise up promptly

Drink the essence of the three fruits

O O O all the matra siddhi will be attained
If the sky is seen with eyes wide and focused
All the true six sites will be revealed
If the eye hurts blink
And merge with the fully complete kailaya.

(19)

Commentary:
In the second verse on Ganapathy puja Agatthiyar says that when the Ganapathy puja is
performed as mentioned before vsi yogam or raising the prana and merging it with the sahasrara
will occur. Agatthiyar calls this as Siva vsi yogam. Now if the eye is focused and turned
upwards, that is, held in kechari mudra, then the six cakras will become visible. Agatthiyar tells
the yogi to merge with divine consciousness, at the sahasrara, the kailaya.

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Verse 20









Translation:
Join him, Arumugam is the preceptor for me also
He is family deity incarnate for Kumbamuni
Seek him, listen about his puja
The good Pulatthiya! Six angles
In them draw the ungkara and ekam
Draw the six angles inscribing om namacivaya
Within the spear in the six petals
Place the famous saravana there praising it
Commentary:

This verse is about Subramanya puja. Subramanya yantra has shatkona or six triangles. The
unkara is written in the middle. Om namacivaya is written on the six petals where the spear is
drawn and the letters saravanabava is written.
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Verse 21







(21)
Translation:
Pulatthiya, the knowledgeable one! Place
The sweet fruit, milk, honey, caramel
It is true, along with flower, fragrance, lamp
Worship him saying vel murug
En guruve perform true worship with shodaa upacharam
Siva siv reciting the mantra in the puranam
Quenching fear spreading over the coil
Ara ar contemplate on the grace of rumugam.
Commentary:
This verse also talks about Subramanya puja. The food offerings are fruits, milk, honey, jiggery
paste. Agatthiyar instructs us to perform shodasa upachara or sixteen types of ritualistic
offerings that includes fragrance, flowers and waving the lamp and reciting the subramanya
mantra given in purnam with the attitude of devotion saying vel murug, my preceptor
Now let us what Agatthiyar says in pooranam about Subramanya puja.






....
Summary: Subramanya is my guru, draw the shatkona with bindu in the center, four thresholds
with Veerabhahu as the guard. Chant the mantra am um om shreem eem vam saravanabhava
devaiy arumugav siva subramanyanam. You will worship with bhnam surrounded by
glorious jati flower, musk, camphor. Subramanyar will grant all the wishes.

Verse 22








(22)
Translation:
Think about this, the rumugam will glow
All the jobs will become successful
Perform the dance of Chidambaram
The merciful Pulatthiya! Hear this well
Draw six straight lines (vertical)
Draw six lines (horizontal) to form squares
Writing namacivaya, my apple of the eye
Hold to the middle one with mercy and change (22)
Commentary:

Worshipping Subramanya yantra as described above will make one successful in all their jobs.
Next Agatthiyar describes the dance of Chidambaram. Draw a 5X5 square, write namacivaya
with it and make the prana go through the sushumna nadi, the middle one.

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Verse 23







(23)
Translation:
Write the bija akshara of the respective devi
Add the siva vlai letter
Say it with drawing the spear in each corner
Draw the pranava in the spear
Adhere to the puja vidhi
Write the letters alternating in the five rooms of the square
Become an expert

Siva siv this is the house of Chidambaram (23)

Commentary:
This verse describes the Chidambara cakra. The image above will describe the lines.
The last but one line may be karmatthettu instead of karmatthttu.
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Verse 24

(24)

Translation:
Write so for all the eight karmas
Perform the worship according to the rules mentioned
I told you clearly all the secret topics
Without any deceit, in this work, Sir
The Lady who consumed the drink told this to me
Leaving attachment listen to the words of the Supreme
The king, Pulatthiya is the Brahma yogi
Listen about the Siva vlai puja which is the guru. (24)
Commentary:
This yantra is used for all the ashta karma listed in verse 10. Agathiyar says that he has
revealed here all the rituals that were held secret so far. He adds that he has done so without any
deceit and that he received this knowledge from the Supreme Being. He explains to Pulatthiyar
his disciple, the brahma yogi- one who is interested in merging with the Brahmam, that he will
be teaching about the Siva vlai puja next.
Agatthiyar has composed a work Chidambara Cakkaram exclusively for this worship. He
says that it is a very esoteric practice that should not be revealed to general pubic freely. Those
who are interested please check the original work at Adyar Library Chennai.


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(25)
Translation:
Listen about the truthful Sivavlai pujai
I am saying this with mercy, Listen Pulatthiya!
It contains forty triangles
It is the most favorite of the goddess
Listen about vma puja, it is nothing,
Only one in a million will know it
No one else will get it
There are several important points, I will tell you.
Commentary:
After the esoteric chidambara cakra Agatthiyar describes the worship of vlai or kundalini sakti.
The yantra for this contains forty triangles. This worship is called vma puja. Agatthiyar says
that only one in a million will be able to perform this.
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Verse 26








Translation:
I will tell. The five faces became three faces
Where is the comfortable six face?- If this is enquired
I will grant the four corners in the lower terminal, origin (muladhara)
The Lords focused existence became ten
I will say, the triangle at the middle of the brows
The six faces abide within this.
I will say for the wise that it became four tens and three
The merciful Pulatthiya! Hear further.
Commentary:
The five faces becoming three may mean the five elements becoming the three qualities of
sattva, rajas and tamas or the five sheaths or kosha becoming three. The six faces may be the
five senses and the mind. All these abide in the muladhara cakra depicted as a triangle. The
Lords existences as ten may mean the ten vital breaths. The six faces may be the anahata cakra
or the heart cakra which abides in the ajna cakra between the brows. Agatthiyar says that this
became the four tens and three or the forty three triangles or the yantra.

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Verse 27
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Translation:
Listen, this is all a dream (thievery), dream (thievery)
I am saying this with immense mercy, hear well,
Samsara is a sword, land and gold
Son, desire of the world are these four,
If they are held on to, then several days
Reaching the effulgent gem and returning
Destruction. Those who realize this are raja yogi
Those in this world will scratch the cakra.
Commentary:
Agatthiyar calls worldly life as a dream or thievery as it deludes appearing as real. It steals ones
precious days thereby hampering ones march towards from attaining realization. He calls
attachments as a sword. The four attachments are land, gold, relationships and desire for worldly
things. They chop away ones lifespan. One of the Azhwars says with days going away like a
sword. They make one go through repeated births and deaths, that is, die and reach the pure
effulgence only to return back to this world. Agatthiyar exclaims that this leads to nothing but
destruction. Those who realize the futility of this whirling are raja yogi- king among the yogis.
All the others draw the cakra or yantra for various benefits.
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Verse 28








Translation:
He will draw the yantra and say that he himself is the gurupeedam
This is kriya. Hear about how to make it fit for worldly.
Listen about mental worship
A wise one (jnani) will worship mentally
He will say that one will attain Sivajnana in the mind.
Siva, Siv (Oh!) they will pacify themselves as everything is
Lords work- the great souls with Sivajnana.
They will say that it became the sushumna ndi.
Commentary:
Charya, kriya, yoga and jnana are the four steps for divine realization. Charya refers to external
disciplines, kriya is internal disciplines, yoga includes pranayama, asana, dharana, dhyana and
jnana is the wisdom that is attained as the result of this four step process. In the previous verse
Agatthiyar described the nature of external world and its distractions. Guarding oneself from
them externally is charya. Here he describes kriya, the mental disciplining. Gurupeedam is
internal worship, considering that the Divine is within oneself and performing mental worship. It
is monism. Agatthiyar says that jnanis or realized souls perform this form of worship. They will
consider all occurrences as divine action and will not waver from their path. The culmination of
this internal worship is Siva jnana or divine wisdom. Such great souls opine that this wisdom is
attainable through kundalini yoga when the prana ascends through the sushumna nadi.
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Verse 29









Translation:
Deceitful knowledge
They will say it is done. The truth about Sivapuja
Who will know, who will know! Those who know are the wise
They will say speech, they will say, Will it come through speech?
Ghostly people, will not search the scriptures
It occurred-they will say, attained all the siddhis-they will say
Rare, rare, is there anyone who attained it- they will say
They will say horripilation. Do not associate with
Cheats and charlatan. Search for the Guru.
Commentary:
Agatthiyar wonders whether anyone knows about true Siva puja. Everyone has their own theory
about it. He says that only the wise know about it. It cannot be explained by words. One has to
carefully explore the scriptures to understand it. It grants all the benefits but it is very rare and
difficult to accomplish. It is not mere feelings in the body such as horripilation or tears pouring
out. Hence, Agatthiyar advises people to not associate with charlatans and cheats but seek the
true guru who will teach them the truth.
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Verse 30









Translation:
Esteemed Guru! You advised to not associate
Where does the guru reside? In the forest or in the town
Will he be staying in a house?
Will he be roaming around in the streets? Will he seek privacy?
Will he dance without dancing and roam around without roaming?
Are they great souls that have adorned a garb?
Will they come if one searches sincerely?
Please tell us, your servitors, your opinion.
Commentary:
Several verses in Agatthiyar meijnanam occurs as a question and answer session between
Agatthiyar and Pulatthiyar. In this verse Pulatthiyar is asking Agatthiyar to explain to him about
the nature of a true guru. He wonders where to find such a guru. Will he be in the town or
forest, will he remain on the road or in a house, will he seek solitude or be willing to meet
people, will he dance without dancing-that is his kundalini is dancing while he remains steady,
will he be roaming without roaming- will he be all-pervasive while still remaining in one spot,
will he be adorning a garb of someone else- say a mad man, another life form. Pulatthiyar is
requesting Agatthiyar to tell him how to find the guru.

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Verse 31









Translation:
Worship of guru
Pulatthiya who came to ask me to describe it! Now listen
See- roaming around the worlds with everything being himself
As the twin experiences- happiness and sorrow
As the subtle inside, as the turiya
As night and day
The one who remains as all the universes is the preceptor
The one who remains as the refuge, the one who fills everyones hearts is preceptor
The place where he resides, the spiral is one.
Commentary:
This is a very beautiful verse where Agatthiyar describes to Pulatthiyar who a true preceptor is.
He is all the manifested, all the dualities- night and day, happiness and sorrow, as inside and
outside. He is the supreme consciousness- the state of turiya. He is the refuge who remains in
everyones heart, he suffuses them.
Agatthiyar says that the residence of such a guru is the coil. This word suzhi has several
meanings. It may indicate the kundalini sakti which remains coiled in the muladhara. It may
mean the omkara which is also called suzhi ezhutthu or the curved letter. It may mean the
sushumna nadi which is called suzhimunai in Tamil. The word suzhi onru may also mean one of
the residences is the coil.

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Verse 32








Translation:
The Lord who pervades all the universes as a Singleton
The Lord who remains within the supreme souls
As breath that remains as the most ancient since time immemorial
The secret yogi who reached the parparam and remained there
As the hill, as the light on top of the hill
It is the effulgence of gurumani
That becomes the pillar, the shaft,
See the state of Tatpurusha that is all pervasive
Commentary:
This is an interesting verse that relates the cakras with the faces of Siva. Agatthiyar describes the
guru, the kundalini Shakti further. He says that it is the vsi, the breath or prana, which is the
most ancient of everything. Through the vsi yoga a yogi attains the state of parparam or the
Singleton state of non-dual consciousness. It is as solid as a rock and is as visible as a light lit on
top of the rock. This could also mean that the flame, the effulgence of the Jiva reaches the top of
the hill, the sahasrara, in this state. It is the effulgence of the jewel of guru, the gurumani. When
the kundalini sakti ascends through the sushumna nadi, it is like a roaring column of fire from the
muladhara to the sahasrara. Agatthiyar advises Pulatthiyar to see this as the Tatpurusha state.
Ishana, Tatpurusha, Aghora, Vamadeva and Sadyojatha are the five faces of Siva. They are also
related to various principles as shown below:
Tatpurusha- annamaya kosham, earth principle, muladhara cakra and a in omkara,
Aghora- pranamaya kosham, water principle, svadishtana cakra, u of omkara,
Sadyojatha-the manomaya kosham, agni principle, manipuraka cakra, ma in omkara.
Vamadeva-vijnanamaya kosham, vayu principle, anahata caktra, and bindu of omkara,
Ishana- anandamaya kosha, aakasha principle, vishuddhi, ajna and sahasrara cakra and the nada
aspect of omkara.
Agatthiyar advises Pulatthiyar to identify this effulgence at the muladhara cakra, as the
Tatpurusha state.


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Verse 33








Translation:
See son, this is the action of the preceptor
This is the merciful wisdom praised highly by worldly people
Some will be in this world with this knowledge
Knowing this subtlety you realize this

Son, act as the mind

Perform all the services for the guru
Contemplate this with mental focus,
Live everyday as a celebration.
Commentary:
Agatthiyar tells us that this is the action of the preceptor, he shows this wisdom. This wisdom is
so special that everyone will praise him. Agatthiyar tells us to realize this and act with this in
mind. He advises us to perform all the services to the guru and live everyday joyously.
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Verse 34








Translation:
Do this for twelve years
Say that I am the son of the Guru
Words are fallacies, win them (do not attempt to win them)
Protect and nurture the pleasant sacred feet of the guru
Say this. They will not say, they will not say
They will say there is a particular time particular day
When they say, Go away they will go away.
If it is the deserving disciple they will say firmly.
Commentary:
Agatthiyar tells Pulatthiyan to perform this service for twelve years with the feeling that you are
the son of the guru. He tells Pulatthiyar and us to not pay attention to words but protect and
nurture the sacred feet of the guru. When an undeserving disciple approaches the guru he will
postpone imparting this knowledge saying, Another day, another time and when they say, Go
away the disciple will go away. However, if a deserving disciple approaches him, he will
willingly grant this wisdom.

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Verse 35








Translation:
Remaining without saying anything is their valor
When revealed, no one will contest it
They will say it in such a way that it would even dissolve a stone
If it is a deceitful person they will say, Go away, go away
If it is a rude person they will tell him to leave
If one remain as a precious pearl, jewel they will reveal completely
Say son, this is the action of the knowledgeable
The Siddhas also did so.
Commentary:
Agatthiyar tells that those who do not reveal this secret are not fearful but are valorous. They
want to reveal it to only the deserving. These facts cannot be challenged by anyone as they are
absolute truth. However, these are available only to the deserving. If a rude person or a
deceitful person approaches them they will chase such a person away. If one remains humble
and sincere they will teach this great truth which would melt even a stone. Agatthiyar confirms
that this is how the siddhas attain the knowledge too.
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Verse 36

Translation:
Guru, Sir, you mentioned that they joined so
Salutations to your sacred feet, listen again
If waited for twelve years
This pot, this vessel, is death a fallacy,
You are telling me to roam around so
Paramaguru, Desika, Parame, Aiya
Puratthiya! Will a question not bring an answer?
No problem, no problem ask much more
Commentary:
Pulatthiyar is raising a very important question here. He asks Agatthiyar what to do if death
comes before the end of the twelve year waiting and serving period. Agatthiyar is happy to hear
this question. He is encouraging Pulatthiyar to ask more.
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Verse 37








Translation:
Listen son, this is the reason why I told before
The merciful karpa neri, listen, listen
Live going to the Mahendra giri

Perform severe austerities consuming the white serpent

Rule it, see, that serpent will come
Arahara, um- I stood rooted to the spot
Listen, it will go away holding on to the lower terminus
Focus and see the effulgence which remains as the flame of the gurumani.

Commentary:
Agatthiyar is answering Pulatthiyars question, What to do if death occurs before the stipulated
waiting period. Agatthiyar tells him that this was the reason for him mentioning about the
karpa neri or the way of karpam. He tells Pulatthiyar to go to Mahendragiri and perform intense
austerities (tapas) consuming the ven srai. He says that when the srai came to him he stood
rooted to the spot unable to move. He further says that it will move holding on to the bottom
terminus. If one looks at it carefully one will find that it is the gurumani.
Srai in Tamil refers to a type of snake. In his work karpa deekshai (verses 81 and 82)
Agatthiyar mentions about ven srai in a coded language. He says that crores of miles away
from Podigai hill is the Mount Meru. There is a place kdhai aravu. To the left of it is the snake
that is poisonous and to the right the white serpent (ven srai). When they play together at
Mount Meru it will become poisonous. When these two snakes remain entwined there will be
too much desire and if a yogi goes there he will be turned into putrid. If a Siddha with a
medicinal concoction goes there, he will remove the desire through deeksha and control the flow
of energy.
Superficially this seems to refer to a place and two snakes. The inner meaning is as follows:
Just as how the Podigal hills bring rain from the monsoon clouds and runs as Tamraparani river
with several tributaries, the point three finger measures above the muladhara is the location from
which all the energy channels branch off. This is called Podigai in Siddha parlance. The
distance of several crore refers to 72000 nadi or energy channels in out body that connects to the
sushumna. Kodhai means a garland, aravu is the nadi- that is, the snake, kundalini moves
through the nadi which is like the garland. When the prana moves through the two nadi of ida
and pingala it will be like a poison that terminates ones lifespan. If a siddha with the kulikai
magical potion, the secret of how to control the mind, directs his prana, then it will move through
the sushumna nadi which is said to be red in color. Desires are removed and he is granted diksha
and subsequently the realization. Thus, the ven srai is the chitra nadi within which is the
sushumna nadi.


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Verse 38

Translation:
See son, the important white- rat snake

For those who see it, it is very easy, it will award gifts
It is glorious, its fame cannot be explained in words
Siva siv the rat snake will join one with the embodiment of knowledge
Who will know about the snake
Its name is akra it is the original karpam
If you consume it daily
Fame. Next is only gooseberry.

Commentary:
This verse is a continuation of the previous verse on white ratsnake or the kundalini travelling through the
sushumna nadi. As we saw before the white rat snake represents the white hued sushumna nadi through
which the prana flows for an expert yogin. Agatthiyar reiterates that such a vsi yoga will join one with
chinmayam. He says that no one knows about this snake and its glory. This statement is so true. The
misinterpretations one sees on the web for the verses on ven srai are ridiculously funny. Agatthiyar says
that akra is also another name for the snake, that is, it is nothing but the Supreme Being. He adds further
that this is the original karpam. Agatthiyars works seem to be addressed to two levels of initiates- those
who are interested in external accomplishments such as physical wellbeing, special powers with regards
to the body and those who are interested in spiritual ascendance and realization of the truth. His
medicinal preparations include various types of karpam or medicinal preparations. This verse implies that
these medicinal preparations may also have an esoteric meaning. Agatthiyar says here that the white rat
snake is the di karpam or the original karpam. He advises one to practice this vsi yogam daily to
attain fame and glory. He says that the next step to this only the gooseberry. We will see what this
means!

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Verse 39








Translation:
The Brahma yogin, under the gooseberry tree grove

Performed tapas, for sure, join through thoughts

Through the forest where valli dances
Along with the tree that stands performing severe penance
There, the queen (alli arasni) roams
The sages will perform penance on the five letters
The plaintain will come there playing and declaring itself
All the subtleties are the subtleties of the black gooseberry.
Commentary:
This verse is about the black gooseberry. Just like the previous verse about the white rat snake
the black gooseberry is also not the medicinal plant but has an esoteric meaning. Agatthiyar says
that Brahma yogin is performing austerities under the gooseberry tree. The tree here is the
sushumna nadi that ends in the sahasrara. The yogin interested in realizing the Brahman
performs vsi yogam that begins at the muladhara, the base of the tree. Baladevaraya in his
composition kanda sashti kavacham- pazhani pathikam mentions about karu nelli and ven srai
and says that Sadasiva remains on top of it. Sadasiva is the first manifestation, the state of
supreme consciousness. This verse also reflects that idea. Agatthiyar says that this is the place
where the queen kundalini rules and roams around. A yogin performs his austerities through the
five lettered mantra namacivaya here. This penance makes the plaintain, the cakra at the
sahasrara which is usually referred to as the downward facing plaintain flower come about
dancing. Agatthiyar impresses the importance of this process by stating that the subtlety about
the gooseberry is the most subtle knowledge of all.

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Verse 40

Translation:
Subtle very subtle, the subtlety of silence
To tell, it is the deep subtlety,
All the scenes through the gooseberry
Kaivalyam is difficult to remain in,
The only witness for this is guru
For those who performed austerities, the dark black gooseberry
Where does it rule, if questioned, listen to me say it
I told clearly in thousand two hundred
Commentary:
Agatthiyar says that the principle behind the black gooseberry is very subtle and that one
witnesses all kinds of scenes there. When kundalini rises through the cakra the aspirant is
blessed with various visual and aural experiences. No one other than the aspirant gets to see
these scenes. Hence, Agatthiyar says that the one witness is the guru, the kundalini sakti. If one
questions where this black gooseberry tree is Agatthiayar says that he has explained it in the
following 1200 verses. Let us enjoy these verses in the subsequent posts.

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Verse 41
1200




Translation:
I announced forcefully uttering the names and the town
Arahar both the akra and ukra
I became full, showing the fully complete object
I taught you how to surely attain the akra siddhi
I opened, the origin, showing the guru
Siva siv describing the mupp clearly
I revealed all the accomplishments without holding anything back
See that work carefully.
Commentary:
Agatthiyar says that he elaborated about the akra and ukra mentioning all the names and sites,
that he has revealed the fully complete object- the Divine, that he has taught Pulatthiyar how to
attain akra siddhi showing the guru- the kundalini, described about the mupp and all the
siddhis that would occur. He advises Pulatthiyar to read that work carefully. Details about
muppu were given in verse 5




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Translation:
In that work that contains thousand two hundred
I extended all the limits and went overboard
In the following work, saumya sgara
I elaborated upon all the works

In the previous composition of thousand

I spoke about wisdom and storage methods
Within this composition of thousand
Only the fully complete effulgence.
Commentary:
Agatthiyar begins a section within this composition that he calls kalaijnanam 1200. He says that
he has previously elaborated upon all kinds of topics in the 1200 and saumya sagaram, and spoke
about wisdom and storage methods in the previous composition of 1000 verses. In this work he
has focused only on the Divine experience, the fully complete effulgence, nirmaya jyoti.

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Verse 43








Translation:
The flame, my preceptor, Sivam, Lord,
What is a word, a meaning, and its essence
You told us how to preserve the body
You also mentioned that by preserving it so one would attain liberation
Where is the place where the vedics performed worship
Where is the true place, where is the true book
Where from did the caste and several mantras emerge?
Where did they become the scripture? Please tell.
Commentary:
In this verse Pulatthiyar is raising some doubts and beseeches Agatthiyar to answer them. He
addresses Agatthiyar as the preceptor, the effulgence and Sivam. He wants to know what a

word, its meaning and this essence are, where the vedics performed worship, which is the true
location, book, from where did the mantras occur, what became a sastra.

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Verse 44








Translation:
I will tell you, the merciful Pulatthiya!
I will tell you about all these, listen
I salute the chinmaya holding it in my heart
Holding the fully complete in the mind listen to this while praising it
I will pacify you just as how a mother pacifies her daughter
There is nothing other than the five letters
Like the string of the kite which wavers in the wind
See the body and become wise
Commentary:
Agatthiyar explains to Pulatthiyar that he is offering this knowledge while contemplating upon
the chinmayam or the embodiment of knowledge and that Pulatthiyar should receive it while
holding the Divine in his mind. This tells us that both a true preceptor and a sincere disciple
share the knowledge in a state of higher consciousness that reveals several esoteric principles.
Agatthiyar further states that he is pacifying Pulatthiyar just as how a mother would calm down
her daughter. uppadai is a type of poetry in Tamil literature. The term means showing the
way. Agatthiyars expression that he is pacifying Pulatthiyar is in this context. He starts his
teaching by explaining the relationship between the body and the soul. He equates the body to a
kite that is held in the wind by a string. The string helps the kite to stay alight while still
connected to the ground. The soul, similarly makes the body move around and live its life as a
life form while still connected to the Divine. The string prevents the kite from going haywire
and getting destroyed. It is the soul that guides the body similarly from destruction.

Another interpretation could be- the rope of the kite wavers in the wind, the body wavers
propelled by its desires, seeking minor pleasures. It is never stable.

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Verse 45








Translation:
The part, the five letters became the body
The origin, the three letters became the soul

Listen to the details about the precious three letters

I will tell you, it is pasu (limited soul), pathi (universal soul) and psam (relationships)
The great five letters happily became the king,
The glorious omkara became the fort
The lion-like (sing and am) two letters along with silence
When they came together, Siva siv, became the vsi (breath control)
Commentary:
Agatthiyar tells Pulatthiyar that the five letters of namacivaya became the body.
Sivavakkiyar refers to this as
With na as the two legs, ma as the stomach,
ci as the two shoulders, the superior va as the mouth,
ya as the two eyes, that which remained truthfully so,
As supreme object in the subtle body, everything remained within the five-lettered
Civayam (verse 96)

The soul is made up of the three letters namely a u m. He explains that these three letters
represent pati (Isvara/Supreme Being), pasu (limited soul or Jiva) and paasam (their relationship/
attachment) respectively. The five letters became the king that rules the soul and the omkara
became the fort that protects it. Then he talks about the breathing practice.
Cing and am represent the letters uttered during inhalation and exhalation. Agatthiyar describes
them in the next verse. There is a short period of silence between inhalation and exhalation
where there is cessation of breath. Agatthiyar says that this process of breath regulation,
inhalation, exhalation and cessation, purakam, rechakam and kumbakam, is called vsi yogam.

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Verse 46









Translation:
The letter that was left and the letter that was held
This is the tether for the horse, the vsi
If it is not tied so the horse will never come under control
The horse. The akra is the place that is left (exhaled)
Siva siv, the cikra is the place that is not left (not exhaled)
These two together will blossom
As vsi. The madness and the effulgence will climb
The brilliance- the inhalation, exhalation and retention
The air will reach the head. Seeing this blow
Commentary:
In this verse Agatthiyar clearly explains the term cingam he had mentioned in the previous
verse so that people are clear about it and about vsi yoga. This term means a lion. However,
Agatthiyar is actually meaning cing and am or ci and a.
Agatthiyar calls the breath as an unbridled horse that should be brought under control with the
help of the breath. The letter that is left refers to the letter uttered during exhalation and the letter
that is not left means the letter uttered during inhalation. These two are parts of the three part
breathing pattern, the rechakam, poorakam and kumbakam. Thus, while breathing in the letter ci
is uttered and while exhalation va or a is uttered. These two along with the retention is vsi
yogam.
Agatthiyar says that following this type of breathing the fire of kundalini, the kasi or brilliance
will ride up the sushumna nadi. The yogin reaches an exhalted state. The prana will reach the
head or the sahasrara. The term kl thalaiyi mri nirkum literally means the foot and the head
will be interchanged. This expression actually means, the air-prana, will reach the head! In
Tamil there is an expression thalai kl puriymal iruppadu. This is said to imply that one is
out of control. Actually this means the prana is traversing the sushumna between the muladhara

and sahasrara that one does not know where it is existing. Agatthiyar tells Pulatthiyar to realize
this and blow the prana or follow this breathing pattern.
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Verse 47








Translation:
Blow son, the bottom terminus (muladhara) is very good
The great soul, the middle terminus is better than that
The ear, the neck, are appropriate for a jnani
If it is a person (son) with focus, then the yoga at the back of the head is right
In the palace there is an expanse
These five are greatness for vsi
This is a deceit, it is a great deceit
The pure Pulatthiya! Climb with enchantment.
Commentary:

Agatthiyar remarks that the muladhara is very beneficial as it is the site of the kundalini. He
further adds that the middle one or the middle origin is even better. This may mean the
manipuraka in the navel or the anahata in the heart or the vishuddhi in the throat. Among these
the throat cakra is considered to be very important. It is referred to as the meeting point between
the Divinity and humanity. This is indicated by Sivas blue throat. Agatthiyar refers to this by
saying that the ear and the neck are good for the wise. The wise hear several divine sounds when
the kundalini ascends through the chakra and the neck cakra is where the human qualities are
transmuted into divine qualities.
For a highly evolved yogi it is alright to practice raising the prana through the sushumna through
the channel in the back of the head. In the book The Inner Journey, Sudha Aditya says, the
ajna chakra is the most difficult to locate. It is situated in the posterior brain, at the pineal gland
at the top of the spinal cord in the medulla oblongata. Its trigger point is in the center of the
eyebrows. This is the point where the ida, pingala and sushumna nadis merge and travel as one
to the crown of the head. The bindu is . one of the most important chakras in kundalini yoga.
It is said to be the seat of psychic and mystical experiences. The Brahmins wear a tuft to indicate
this point This is what Agatthiyar refers to as the yoga of the backhead- pidari yogam. It is the
yoga of drawing the prana to the ajna cakra. One needs great concentration for this.
The next cakra is the sahasrara which Agatthiyar refers to as the expansive palace. This is the
place where the consciousness expands beyond its previous limits. Agatthiyar indicates that
these are highly esoteric concepts by saying that it is deceit or a great concealment. He advises
Pulatthiyar to raise is prana holding these ideas in mind and with enchantment.
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(The inner journey)

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Verse 48




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Translation:
If you say make it climb, how to do so Sir?
Which is the way, I do not know, where is it
Who is it- will anyone know it is within
If it is said, it is done will they go, the one who cannot hear, Sir?
If asked will he talk about it? the mute one, Sir,
If said accept it will he accept it, the blind, Sir?
If it is bid fruit will a banana fruit without the bunch?
If one copulates before getting the physical maturity will it be pleasurable?
Commentary:
In this verse Pulatthiyar is asking Agatthiyar about the state of realization. He asks Agatthiyar
whether anyone who has experienced will talk about it. He himself answers no, they will behave
like a mute person. Can anyone accept it if someone else gives it to them? No. They will be
blind, they cannot even see it. Will anyone realize that it is within us? Can anyone attain it
without being ready for it, being mentally mature for it? Pulatthiyar refers to this as can a
banana tree fruit without having the flower bunch, can copulating with an immature person give
one any pleasure? We thus conclude from this verse that this state which is beyond verbal
description should be attained by ones own efforts when one attains the necessary physical,
mental and spiritual maturity.
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Verse 49








Translation:
Pulatthiya! You asked whether it will be pleasurable. Now listen
The surrounding/external white rat snake (energy centers) are six
The internal five letters will glow as the flame
The lingam and its supporting dais, brahma yogi
The origin of everything here is like the origin of the river and rishi (unknown)
None is free of it, this is the origin
Without getting caught in the maya, the six qualities,
Search for the supreme Siva bodham with effort.
Commentary:
The ven srai are the six centers of energy, the six cakra. The five letters, namacivaya is the
inner flame the sakti that emerges through them. Together they form the atma lingam with the
base, dais- the lingam with a peetam. In Saivam this is called lingodbahavam. One may recall
the episode when Siva emerged as a column of flame.
Agatthiyar says this lingam is the origin of everything. No one knows its origin. It is as
concealed as the origin of a river or a rishi. There is a common expression in Tamil that one
should not seek the origin of a river or a rishi. Agatthiyar advises Pulatthiyar to not get ensnared
by the maya, the evil qualities but to seek the Siva bodham, the wisdom about Siva, the paramthe supreme.
This verse dispels the misconception about the linga worship as the worship of the phallus!

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Verse 50








Translation:
Guru! The One who is within the heart! You talk about knowledge.
Salutations to your golden feet, please tell Sir,
What is knowledge- Is it toddy? Is it cannabis?
Is it a famous medicinal preparation? Is it smoke, water?
Is it desiring a woman?
Is it within the thighs of a woman who wears transparent cloth?
Is knowledge desiring land or gold?
Please grace me with the true, great wisdom.
Commentary:
Pulatthiyar questions Agatthiyar about the Siva bodham he referred to in the previous verse.
Through his questions he is dispelling the misconceptions about the exalted state. He asks
Agatthiyar whether it is alcohol of cannabis that make one delusional, whether it is a medicinal
preparation that would take one to altered states, whether it is smoke or water the fragrance or
taste of which make one lose his mind, whether it is the highly excited state when one copulates
with a woman or watches a scantily clad woman. He wonders whether it is the great desire one
has for landed property or gold.
All the above mentioned make one lose his mind. Pulatthiyar asks Agatthiyar whether any of
them can be called bodham.

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Verse 51








Translation:
Pulatthiya! Hear me explain the procedure
That which Brahma and Vishnu could not see
Wishing to know the top and bottom of ai
They performed several austerities
Not seeing the top and bottom of the body/the truth
They went in their own way forgetting themselves
The knowledge of vai is the knowledge of silence
The glorious leg (air) is only vsi, isnt it!
Commentary:
Agatthiyar describes the events connected with lingodbhavam. When Lord Siva appeared as the
column of fire, Brahma and Vishnu tried to find his top and bottom. Agatthiyar calls this as the
mei which means both truth and body. Not being able to see the either ends they went their
own way. patthi means way as well as bhakti or devotion. Agatthiyar exclaims that the way to
know Siva, the knowledge about the Supreme, only through silence. The mighty air that
confers this knowledge is vsi yogam.

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Verse 52







Translation:
The wise- holding the vsi, the vital air, in their minds
Reaching the golden pinnacle of the mountain, with abounding silence,
Consuming the triple milk/three types, Son!
Remaining with maturity, seeking the Supreme
Seeking the supreme nadi, the supreme eye/wakefulness
With interest in true wisdom,
Ascending in the column, the stick of ukara
See with focus. This will raise the true wisdom, see!
Commentary:
Agatthiyar explains the procedure for attaining Sivabodham. He says that a jnani will perform
vsi yogam, (the breathing practice that Agatthiyar explained in verse 46), raise the prana to
sahasrara (which Agatthiyar calls kanaka kumbagiri), remain in complete silence consuming the
muppl (karma pl, kmappl and vmappl) remain with discrimination seeking the Lord with
focus on the sushumna nadi and make the prana ascend the sushumna nadi with the help of the
ukra. This will grant wisdom- or bodham.
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Verse 53

Translation:
When ascending with the knowledge
What can I say! The sound of the ndagiri (peak of primordial sound)
Son! Removing all the dirt within
Ara har! Going within the ndagiri
Consuming the fruiting black gooseberry fruit
Due to this good fortune, the form due to the jewel of the arena of the beyond
If offered immediately, there occurs dizziness
If returned to the body- see the victory.
Commentary:
In the previous verses Agatthiyar described how to direct the prana, the vital breath, through the
sushumna nadi and raise it to the sahasrara. Following this, one experiences the peak of the
primordial sound or nda. At this stage one should make sure there is not even a trace of fault
remains in him. Agatthiyar says that at this stage the yogi consumes the black gooseberry
fruit. This refers to the nectar that flows down from the pineal gland. Following this, one
attains the state conferred by the supreme transformative power of the Divine.
In the Siddha parlance mani, mantra and aushadha play a very big role in transformation. Of
these mani ususally refers to rasamani or mercury preparations. In general, mani represents that
which can direct the spirit to higher planes of consciousness. The mani that Agatthiyar refers to
here is the transformative power of the state of supreme consciousness. This may also refer to
the state of bindu, the source of all forms. One may merge oneself with this state, that is, reach
the primordial sound and primordial form. This is not a permanent state. The aspirant has to
return to his ground state, to his body still!. This process of raising ones consciousness to the
elevated state and returning back to ones body-conscious state, according to Agatthiyar, is
victory or success in yoga. This is the most difficult and most esoteric travel fraught with
dangers enroute.

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Verse 54








Translation:
See son! Isnt this the intoxication of vsi
The inebriation due to consuming the fruit of the black gooseberry
The knalpal is good due to the desire
Siva siv the vmappl due to expertise
Soak in it as the mind became frozen
O O O all the matter due to union
See it due to the glory of Sivayogam
It is very for those who see it, see it with interest
Commentary:
Agatthiyar explains the Sivayogam in this verse. The yogi performs vsi yogam or regulation of
the vital air and consumes the nectar that flows from the pineal gland. This is the intoxication
resulting from consuming the fruit of the black gooseberry. Now desire towards worldly
pleasures is transformed into desire for the Divine- the knal pl. The vmappl is the
experience of kundalini yoga that occurs due to ones expertise. Here the mind ceases to
function and thus its modifications are also nullified. When the mind stops its play the
distinctions seen in the material world disappear. This is the laya or unification of matter. This
is experienced due to the Sivayogam. Experts of this yoga see this unification easily.

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Verse 55








Translation:
Guruve! You told me to see the life of silence
Salutations to your feet Sir! The knowledgeable One!
It will occur, you said, is it easy Sir?
I was roaming, I did not see the truth
Sir! You said, contemplate Like
Stuffing a troupe of elephants within the eye of the needle
Is this the wisdom of Sivayogam?
Will I believe if it is said that Hara was contained within a small box?
Commentary:
In this verse Pulatthiyar questioning logically how the Supreme Divine is contained within the
small box- the human body. He exclaims to Agatthiyar that the knowledge about Sivayogam and
its performance are very difficult. He asks Agatthiyar how he can believe that the mighty
Supreme is within the small human body. This looks as if a troupe of elephants (katakamusually 12 in number) were inserted through the eye of a needle.

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Verse 56






Translation:
Why would you not believe Pulatthiya! Listen!
If I explain it in detail even an eon is not sufficient
If I have to write it down, there is not enough white sheets
See if it becomes clear when I explain it in brief.
Without jumping and announcing it to the world
Remain where you are and be silent
The sambha paddy was grown all over the world
They remained without harvesting it.
Commentary:
Agatthiyar explains how difficult a concept this is by saying that it would take him an eon to
explain it and if he were to write it down all the white sheets will not be enough. He tells
Pulatthiyar that he will explain it in brief and that Pulatthiyar should hear it calmly and quietly
without jumping up and down and reveal it to the whole world. Then he tells PUlatthiyar that
the people of the world cultivate paddy yet forget to harvest it. This is, people make all the effort
but do not reap the benefit from it. In siddha parlance paddy usually refers to the breath. Here
Agatthiyar is referring to breath regulation. People breathe but do not know how to benefit from
it.

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Verse 57





Translation:
How did it remain as described- if asked
It is my glory. Everyone will become a Siddha
If all the eight worlds become mystical accomplishments
Arahar! Vyasas book will become waste
Like the burnt pot leaving, where is Yama?
Brahma who wrote the fate- where is he?
As per Isas command
Vyasa sang his book, the Vedas.
Commentary:
Agatthiyar tells Pulatthiyar that if he were to ask why things are so he will answer that it is only
due to Agatthiyars glory. Everyone will become a Siddha. All the universes will become siddhi
or mystical accomplishments. All the worlds mean different states of consciousness.
Vyasa compiled the Vedas, wrote Mahabharata and Bhagavata. The Vedas are books of rules.
When everyone lives the right way then no one needs the book of rules anymore. Hence, it will
become a waste. There will be no death as everyone will become liberated realized souls- thus,
no Yama, the god of death. Agatthiyar says that just as how a burnt pot leaves the mould the
soul will leave the body and will not be associated with it anymore. There is also no Brahma as
there are no more births.

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Verse 58








Translation:
Veda, Agama six sstras
Are different, differences in religion, differences in philosophies
As music for Siva and for Hari
Showing them as different and thus confusing the world
Showing that music for Siva and Hari
Are different- with mercy,
He sang them as chapters and sang that death is true
He sang the sstras so.
Commentary:
Agatthiyar describes the Vedas, Agama and sstras. Vedas have six limbs- siksha (phonetics),
kalpa (ritual), vyaakarana (grammar), nirukta (etymology), chandas (meter) and jyotisha
(astronomy). The six philosophies are sankhya, yoga, nyaya, vaisheshika, uttara mimamsa and
poorva mimamsa. The six schools of divinities are saivam, vaishnavam, sauram, kaumaram,
ganapathyam and saktam. There are also different types of agama such as saiva agama,
vaishnava agama, sakta agama, bauddha agama, etc. Agatthiyar says that the scriptures were
classified into so many subdivisions and in the end it was concluded that death is definite. They
never described the deathless state the state attained by Siddhas.
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Verse 59






Translation:
He sang that it was the lineage of Kubera
Ravana who lifted the Paramagiri (Himalayas)
Sought for interaction as Rama,
Penetrating the good forest he searched for
Surpanakas nose, to cut it and her breasts
As Myn (Krishna) He fought against the tall big horse
For the sake of Kamsa
He spread stories, there was no one to question it.
Commentary:
In this verse Agatthiyar dismisses the stories found in Bhagavadam. He says that several stories
were created in the epics such as, that Ravana who lifted the Himalayas was of the same family
as Kubera, the god of wealth, that the Lord came as Rama and cut off the nose and breast of the
asura Surpanaka, that he fought with the horse Kesi sent by Kamsa when he incarnated as
Krishna. Agatthiyar dismisses all these stories as lies and Vyasa has spread these stories as there
was not one to question them.

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Verse 60








Translation:
As there was no one to question he established his book
As the Veda, without fail
As dharma and the troublesome karma

As millions would be born repeatedly

The triad will get the boon in Thillai
Siva siv as sixty three men
Expressing such unusal and strange things
Showing the pleasure he directed them towards play.
Commentary:
Agatthiyar says that Vyasa and others spread several stories about what is dharma, what is karma
who gets liberation and several such vague and strange things and made people engage in
worldly life, the play.

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Verse 61








Translation:
He pointed him and her towards death
Let me tell you how he has said so
Those close, as father, mother and sister
Those who are far, as relatives, as different people
That a lady will give pleasure when copulated
Brush the lips with the teeth and take her
If taken, she is the lady with thread-like thin waist
She is fair and she is dark- see so
Commentary:
The above few verses show clearly that Agatthiyar is staunchly against any form of division, be
it the faiths or people. We are all one and the same, the Divine, the Supreme soul. Agatthiyar
vehemently dismisses any form of division, either in the faith or among people. In this verse, he
says that, instead of considering everyone as one, separation and individualization is brought
about by assigning who is close and who is not, the function of women as pleasuing-giving

objects, as one is fair and the other is dark. All these are distinctions among people. Agatthiyar
opposes these segregations strongly. He says that all these will only direct people towards death.

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Verse 62








Translation:
See son, good souls will get good wives
For the evil, wife with bad qualities
Associate with her and you will get a son through her
Funeral fire and the water pot for the dead
See son, by adding the deceit as Veda
Pulatthiya! They kept it concealed
Hey! His smartness became the world
Arahar my smartness is special isnt it.
Commentary:
Agatthiyar describes other points of deceit. People have established assumptions that good
people will get wives and others, evil ones. Through her one gets a son who has the sanction to
perform death rites such as starting the funeral pyre with the fire and carrying a broken pot.
Agatthiyar says that people have created all these fallacies and smartly concealed the truth.
Their smartness is seen as the worldly happenings while Agatthiyars smartness is very special.
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Verse 63








Translation:
His Veda is wonderful, wonderful it is
Who will come to my hill, he will not allow, See!
Even if one falls into the glorious wisdom
He ruined it due to ignorance, without givina a chance to survive
Without letting the dharma, Vedanta, become clear
Special rights in all temples
For his book, this is the right of the Vedas
O O O listen carefully in the kavya.
Commentary:
Agatthiyar is condemning the karma kanda of the Veda. Veda comprises of the two parts, karma
kanda and the jnana kanda. The karma kanda prescribes rituals that should be followed in
households and in temples to attain special benefits. People get entrenched seeking these
insignificant benefits. They do not have any interest in learning the Vedanta which would confer
wisdom. Agatthiyar laments that the strict rights that those who practice the karma kanda claim
is preventing people from realizing the truth, the dharma. He says that he has talked about it in
his other kavya also.

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Verse 64








Translation:
Listen son, vdam according to his book
Is dressing up and eating well, it will lead one to death
It is a sword, for those who desire women
It will make ones daughter join such people
It will not allow one to think about the king who burnt (sins)
Even when wisdom occurs it will only reveal it as a trickle
The snake, the vda, will spoil everything
Even when parajnanam occurs through it, push it away son!
Commentary:
Vdam generally refers to alchemy or rasavdam. Siddha refer to vdam as vakra viddhai.
The letter va refers to the space element. This letter refers to the the head in the human body
and the supreme state of liberation. Siddha works ususally club vaitthiyam, vdam, yogam and
jnanam as steps leading to wisdom. The siddhas call the vdam as a stepping stone for jnanam.
When an aspirant who is engaged in practices that would lead him to the truth consumes
medicinal preparation according to the the vda method, his body will attain certain special
qualities that would help him in his pursuit. However people generally use this method to attain
certain worldly benefits and to attract women.
Agatthiyar is dismissing this type of vdam in this verse. He calls it a snake that will spoil
everything and make one lose oneself seeking carnal pleasures. Even if one says that it will lead
to jnanam Agatthiyar says that it is too risky and the truth will not be revealed in its full glory.
Hence, he recommends that people should not casually attempt it.
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Verse 65








Translation:
See son! The worldly people would say, When we attain vda
We will do Sivajnana
It is a waste. Vda will not occur first.
When the truthful curl opens up, the pillar perceived by vda
Will become an insignificant dust,
If this is achieved then vda marga becomes simple.
Alchemy is a finger span. If it is revealed first
They will fall into mental vacillations. Wisdom got lost.
Commentary:
People will say that by achieving vda they will achieve Siva jnanam. Agatthiyar is saying that
it is false, it is a waste. He says that vda or transformation will not occur before Siva jnanam.
Only when the suzhi or the gateway of the kundalini sakti opens up will the transformation
occur. Even an impossible task will become easily achievable. When this is revealed people
will see that it is so easy. Agatthiyar says that rasavda is only a finger span, a small step, a
small achievement. If it revealed before one attains jnana then people will fall into mental
fluctuations, distractions and go the wrong way. They will lose the wisdom that they achieved
also.
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Verse 66






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Translation:
Do not get woozy thinking it is gone Pulatthiya! Listen!
Listen to me explain the grace, that which matters
You direct forcefully the vital breath inside
The locus, the peeda lingam inside, the pillar
In the middle, the kumbam,
Without decreasing it add the four to the eight
All the coverings will became space
Pulatthiya! This is the refuge of Sattaimuni.
Commentary:
Having dismissed alchemy and the myth that it would lead to realization Agatthiyar is now
pacifying Pulatthiyar saying that he will teach him about grace, that which really matters. He
tells Pulatthiyar to direct the breathing technique for the vital air, vsi, inside so that the
kundalini sakti stirs from its inactive state and the peedalingam or the lingam with dais will
occur. We have seen previously that this lingam is the kundalini sakti rising through the cakras.
This is called linga meni or the linga body. The kundalini sakti remains as the pillar of fire that
flows through the sushumna nadi.
Agatthiyar talks about joining the four to the eight. This is an important concept in breath
regulation or pranayama. Pranayama involves inhalation, exhalation and retention. Inhalation is
associated with apna and the left ndi, the ida nadi. Exhalation is associated with prana, the
right nostril, the pingala. The prana is retained for a specific length of time to arouse the

kundalini energy. Normally the prana is said to flow out twelve inches, normally and the apna
enters eight inches. As a result we breathe out slightly more prana that we take in. Thus, during
every cycle of breathing we are losing four inches of prana. Agatthiyar is saying that if the four
inches lost from apna is added to it, that is, air is taken in for a longer duration to make it also
twelve then ones body will become the supreme space. pcchu means covering. Here the
coverings are the five koshas or sheaths that surround the soul. They will become the limitless
supreme space. Agatthiyar says that Sattaimuni did this. Tirumular says the same as


Enter two damsels onto the dancing stage when they perform they exit twelve inches
They move back eight inches they cut short four add the four, it will become the beautiful five
letters (Dr. T.N.Ganapathy et.al. Tirumandiram vol.3 mandiram 576)

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Verse 67

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Translation:
For those belonging to the kailaya varga
The four-faced one is important for them
Listen to the action of those who belong to the mula varga
They attain the omkara siddhi and plant it firmly in the sky
The moon. Polishing the ukra
And associating with the effulgent flame. Because of this Tirumular
Had in his mind the kmappl and knarpl
Tirumular remained three and three.
Commentary:
From this verse onwards Agatthiyar is describing different Siddha lineages. Generally Siddhas
are classified in various way. One such way is to ascribe a specific lineage to them. The three
lineages or varga of Siddhas are mula varga, bala varga and kailaya varge. Lord Siva is
considered the primal guru for the kailaya varga. Some opine that Agatthiyar is the adi guru of
the kailaya varga (Dr.T.N.Ganapathy The Philosophy of the Tamil Siddha- pg 22, ICPR 1993).
Tirumular is considered the primal guru of the mula varga while Lord Muruga is the guru of the
bala varga. Dr. Ganapathy also mentions that Bala ramaiah opines that the mula varga should be
actually called Nandivarga. However, Agatthiyar gives a different information about these
lineages. He says that the four faced one or Brahma is important for the mula varga. He
describes the action of the mula varga without saying specifically that Tirumular is its guru.
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Verse 68








Translation:
The lineage of the hill is three/third, the action of the goddess
Pearl-like, special Pulatthiyane! Listen well
For the man Bhogar, Konkanar is the son
He is a jnani, Siva yogi, one who practices silence and vsi
See son, with the help of the medicinal potion (kulikai) entering the sound of anklets
Entering the six mountains with attention, he returned
Focus on his wisdom Son, it is wonderful
None can get it, very difficult.
Commentary:
Having described the mulavarga and kailaya varga Agatthiyar is talking about the lineage of the
hill. Konkanar is the siddha well known in this lineage. Agatthiyar says that he was the son/
disciple of Bogar. Agatthiyar describes his technique for realization. Agatthiyar says that he is
saint, a Siva yogi, one who practices silence. He merged his consciousness with the sound of
saktis anklet by consuming the medicinal potion, he transcended the six mountains or the cakras

and returned to his ground level. Agatthiyar praises him saying that his wisdom is supreme,
extremely rare to accomplish.

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Verse 69








Translation:
Hard, very hard for sure Son!
Like the fire in the cotton placed in the wind
It is so fast, if we starting recounting his speed,
Due to his ability of having created the sorupa mani kuligai.
When all the universes are experienced
They will abide and act within the akara and ukara.
It is under the command of Kongana
Difficult to recount, difficult to recount, I still did.
Commentary:
Agatthiyar says that the speed with which Konkanar accomplished his feat of vsi yogam was like that of
cotton placed in air catching fire. It is instantaneous. He achieved it with the help of the a magical
potion, the sorupa mani kuligai (sorupa- original form, mani- gem, kuligai- potion). When Konkanar
attained this siddhi he realized that the entire manifested world is the expression of akara and ukara, the
Supreme Being and his power to create. He saw that everything abides in the akara and ukara. Thus
everything became under Konkanars control. Agatthiyar remarks that experience is very difficult to be
verbalized, to recount.


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Verse 70








Translation:
You said you told us
Am I the child born for Kumbamuni?
You told me that you pacified, what will I do?
Siva siv my guru Is it not to be mentioned?
His wisdom- what is its type
Is it silver or gold or is there something other than these two?
We praise you, My Guru! The one who is within the heart
You will talk about this to Pulatthiyar.
Commentary:
This verse is Pulatthiyars part of the conversation. He asks Agatthiyar whether he is
Agatthiyars baby for him to pacify him. He wonders about the nature of Konkanars wisdom.
He asks whether it is gold or silver or anything other than these two. Silver and gold represent
evolved states. Moon represents the soma or the divine nectar descending from the sahasrara. It
also refers to control of the semen and turning its course upwards. Gold represents the yogins
body, every hair follicle, turning gold, which a mystical accomplishment when he attains siddhi.
Siva, the primal yogi is called ponnr meniyane the one with a golden body. This is one of the
deha that the yogi acquires, similar to mantra deha etc.
Pulatthiyar addresses Agatthiyar as the one within the heart. The guru can be external or internal
in nature. The disciple holds the guru within his heart and this grants him wisdom.
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Verse 71







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Translation:
Pulatthiyar, to talk about this, For that Brahma yogi,
The true wisdom is his mystical attainment,
The locus of breath regulation (vsi)- his mystical accomplishment
The true wisdom of chinmaya is his mystical accomplishment
The six loci are his mystical accomplishment
O! O! O! the three pl are his mystical accomplishment
The alchemy is his mystical accomplishment
Accomplishment of guligai, and pooranam.
Commentary:
Agatthiyar answers Pulatthiyars questions in this verse. He says that a brahma yogi will attain
wisdom, vasi yogam, chinmani, transcendence of the six cakra, the three pl or kmappl, knal
pl and vmappl, accomplishment of alchemy- the process of transmuting base qualities into
supreme qualities as well as that of base metals into superior metals, guligai siddhi or the

capacity to make potions that would grant mystical powers, and the poornam or becoming fully
complete.
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Verse 72








Translation:
The mantra which is self, is his mystical accomplishment
The arena, Sambhavi, is his goal,
The sweet honey-like sound of the anklet is his drink
Siva siv the state of being fully complete is unsatiating drink
His aim is the king, the gurumani
Guru namacivaya, Siva, Konkana etc
The wisdom and the forest of alchemy
They spread it, the nine gems, spread it.
Commentary:
This verse is a continuation of the previous verse on the mystical accomplishments of a brahma
yogin. Here Agatthiyar says that such a yogin attains mantra siddhi, he will experience the
Sambhavi yoga siddhi, he will hear the various sounds an example of which is the tinkling of the
anklets which is heard when the kundalini passes through the svadishtana cakra, he will aim to
experience the gurumani- the experiences that occur at the ajna cakra, he will attain wisdom and
success in alchemy.
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Verse 73








Translation:
He spread the three kndam, three hundred and five hundred
An expert in the work he composed
Filled in the five hundred all the duality
He extended it and made it firm by tying the horse
He explained in the hundred, even a child
Who reads his book will understand vda jnana
It will become very clear, Sir, his words
Are rubies, he is man filtered (for good qualities).
Commentary:
Some of the works by Konkanar are
Konkanavar vda kviyam 3000, Konkanavar mukkndam- 1500, Kondanavar tanigunam 200,
Konkanavar vaidyam 200, Vda sutram 200, Dhandkam 120, Jnana chaitanyam 109, Sarakku
vaippu 111, Karpa sutram 100, Vlaikkummi 100, Jnana mukknda sutram 80, Jnana venba
sutram 49, di antha sutram 45, Muppu sutram 40, Urpatthi jnanam 21, Suddha jnana-16,
konkanavar sootchaderisana jnanam 6, konkanavar thirumandira jnanam 12, konkanavar
meijnanam 13.
Agatthiyar says that Konkanars works are simple to understand that even a child can learn about
jnana. The horse referred to here is the breath. Controlling the breath and making the inbreath
longer, to twelve inches as mentioned before, is referred to as tying the horse and extending.
3000,
1500, 200, 200,
200, 120,
109, 111, 100,
100, 80,
49, 45,
40, 21, 16,
6, 12,
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Verse 74








Translation:
His glory, if we try to recount it
Even thousand tongues cannot contain it
See his hundred carefully
All the mystical accomplishments will appear, there are no mistakes
The dance of vdam (alchemy) will go very far,
He revealed the golden meru to the people of the world
He revealed all that was kept in safekeep
Siva siv, it is only an action of wisdom.
Commentary:
Agatthiyar is probably talking about Konkanars works on vdam or alchemy. There are two
works that have been listed, the vda kviyam and sutram. He says that these works will reveal
all the esoterics of alchemy and they are free of any fault. Agatthiyar says that Konkanar
revealed all the wisdom that was kept a secret till date.

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Verse 75







Translation:
You told me Guruve! The life of the dance
Without dismissing me as an argumentative person
When Konkanars status is heard about
You revealed like an object placed in the forest
When asked about that which has the name, body,
It became the simile present among the people of the town,
When questioned, Where is the sky the space?
It was answered, The great earth? it became so.
Commentary:
Pulatthiyar is complaining to Agatthiyar that the details that Agatthiyar gave were out of context.
He says that when he asked Agatthiyar about the body Agatthiyar described that which was
popular among others as a person. When Pulatthiyar asked Agatthiyar about the sky he
explained about the earth. He, however, pacifies himself that Agatthiyar did not dismissing
saying that he is simply arguing.

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Verse 76

Translation:
When said, sari you said, blouse
When said, arahar a person with desire, you said, a wise one
If it said, talk about the lady you say it is soil.
When asked, what is the name you told a long story
When said, hut you saud,a dais
When said, a naughty one you said, he is the one with superior qualities
When said,boil the water you told the story about
Holding five hairknots in the palm.
Commentary:
Through different similies Pulatthiyar laments that Agatthiyar did not answer his questions.
Pulatthiyar says that when he asked Agatthiyar about a lady he explained the soil. In the Siddha
parlance the woman is considered as the soil as the seed, the sperm, germinates in her. The male
is refered to as the water from the sky, the vinnor, and the lady as mannor, or the landed. The
boiling of the water refers to raising the fire of kundalini.

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Verse 77








Translation:
You said my Guru, the Lord within,
Like hiding the spear that pierces the elephant with a winnow,
You said, like the mango tiring out
And falling on the ground through mantra
You said when the ignorant son asked
You contained it within the subtle, the life of silence

You told about Konkanars state

Very easily as if it is simple and pleasurable.
Commentary:
Pulatthiyar tells Agatthiyar that he has talked about a very difficult concept as if it is easy. He
says that it was as if a spear that is big enough to pierce an elephant was hidden with a winnow.
In ancient India they used several types of spears, iikutthi was to peirce a fly. This was to check
ones power of concentration. Aanai kutthi is a spear to pierce an elephant. Pulatthiyar uses this
as an example to convey that Agatthiyar was explaining a huge concept as if it is simple. He also
says that Agatthiyar conveyed the feeling that it is as simple as to make a mango fall from the
tree through magic.

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Verse 78








Translation:
Sir, Pulatthiya! Listen to me say it
You said it correctly
The truthful one! I will tell you about Konkanas
Action. With control of the mind save this in your heart
Son! He consumed the three pl
The chinmaya, the Sun, is the path of the sky
The Pure One! Pulatthiya! The one free of attachments!
This is subtle, subtle, climb with enchantment.
Commentary:
Agatthiyar adds to his previous instructions on Kundalini yoga here. He says that the path of the
sun is the path to choose. He tells Pulatthiyar that Konkanar enjoyed the desire for worldly
things transmuted into the desire for the divine and the downpour of the nectar or the somapl.
He points two important characteristics that an aspirant should possess. They are purity and
detachment. Purity should be that of words, thoughts and action. All the actions should be

performed without any attachment. Agatthiyar tells Pulatthiyar that this knowledge and practice
are very subtle and that he should raise his prana through this method with enchantment.

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Verse 79








Translation:
If telling me to climb, My Preceptor, the one who lives according to the Vedas!
The sweet, honey-like, nectar!
You told me to say it, The Supreme Jewel! Grace!
The philathrophist with the effulgence of flame of wisdom!
Who can I point out? I do not see the place either,
The glory of the five letters- in detail,
You said it was different. I do not see it explained in this book,
You may please tell us so that we will understand the truth.
Commentary:
Pulatthiyar is requesting Agatthiyar to explain the esoteric philosophy behind the five letters, the
mantra namacivaya. The passage above this request Pulatthiyar is praising Agatthiyar in various
ways. He calls him a tyagi, one who sacrifices. Here Agatthiyar is sacrificing his knowledge,
he is sharing it with Pulatthiyar without expecting anything in return.

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Verse 80








Translation:
Pulatthiya who is the supreme space! The one who harbors the truth!
What is truth? What is a lie? Both are the same
What is desire? What is lack of it?
What is a man? What is a woman? Both are the same
The brilliance, the effulgence what is it? what is the flame?
What is one? What is two? Both are the same
What is haughtiness? What is utter destruction?
The deplorable hell and the heaven, both are the same.
Commentary:
Agatthiyar is conferring the great knowledge of advaita to Pulatthiyar. All the dualities seen in
the world are only due to our faulty perception, a perception influenced by our karma and
previous conditioning. It is only the singularity, the advaita which is truly existing. Agatthiyar
emphasizes this by stating that the common dualities such as gender, emotions and lack of them,
the concept of heaven and hell are only erroneous perceptions. They are all really the same.
Man and woman are nothing but the soul that has no gender. Heaven and hell are only
perceptions. What seems like hell today may appear as heaven tomorrow! It is only our mind
that makes them appear as the two poles.

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Verse 81


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Translation:
Becoming one, two, and three
A four, five and six
Becoming seven, eight, nine
The pleasurable nine becoming ten and eleven
Becoming the ancient twelve and thirteen
As fourteen fifteen and sixteen
As the universe, as the fifty one letters
Becoming all the universes, they became so within the five.
Commentary:
In this verse Agatthiyar talks about creation of letters. The fifty one letters mentioned here form
the Sanskrit alphabet. The order of creation is said to be Siva, Sakti, nada and bindu. Nada is
the primordial sound and bindu is the primordial form. From nada emerged the letters.
According to tradition, the letters of the Sanskrit alphabet emerged from the sound of Sivas
drum that he sounded during his Tandava or Divine dance. They are presented as 14 principle
sutras called Siva Sutra or Mahesvara sutra. Nandikesvara interpreted them in the context of
creation while Patanjali interpreted them as ashtadyayi, the basis of Sanskrit grammar.
Please refer to the posting in scribd.com for a detailed explanation of the same given under the
title nandikesvara kasika translation. A brief summary is given below:
a-brahman, i- chitkala or consciousness, by their association u- all pervasiveness.,
ru lru- the divine is indicated by these letter to show maya is only a mental tendency
e o- union between maya and Lord. He is the witness of all beings.
Ai, au c- ai is the primal energy, au- the supreme being who is consciousness and variegated by
maya.
The long forms represent the manifested form or Sakti. Joining of the first letter a and the last
letter ha produced aham- the transition of supreme being to supreme siva (paramasiva), ahavisarga is the manifested world.
Ha, ya, va, ra- space, air, water, fire

La- is earth, the substratum of everything

Jna, ma, nga, Na, na- sound, tourch, form, taste, smell
Jha, bha- speech and hands. gha, Dha, dha- feet, anus and generative organs (five sense organs)
Kha, pha, cha, Ta, tha, ca, ta, tha- five prana, mind, intellect and ahamkara.
Ka,pa- purusha and prakriti.
a, sha, sa,- sattva, rajas and tamas
The sutras end with the saying, The lord Sambhu disappeared stating , transcending the
principles, I am the Supreme, the witness, embodiment of grace,the Supreme Soul, represented
by the term hal).
Agatthiyar says that all these letters abide within the five letters namacivaya.
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Verse 82

Translation:
Listen to the glory of the five letters

Grace will flow, Pulatthiya! I am telling for your sake

Roaming in the world, sleep will ensue
I told them all containing them within the principle, without holding anything back
I condensed the Veda and Agama
I told the status of the five letters that wholeheartedly
I told the two jobs done with this in mind.
Commentary:
Agatthiyar starts to describe the glory of namacivaya in this verse. Roaming in this world means
birth and sleep is the gap that occurs between two births. During that time the soul remains
inactive waiting for the next birth in the karma bhumi, the earth. Agatthiyar tells Pulatthiyar that
he will describe the nature of the five elements, the essense of Veda and Agama and two of the
actions that are performed with these principles in mind.
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Verse 83








Translation:
When asked what is two- they are nada and bindu
What is the state- soil and water
When the king copulates with the lady daily
When the soil and water are in excess
It will result in a female offspring, listen about the male offspring
The great fire, air and space- the three
If they are in excess then it will result in a male
I sang the way chalked out by the four-faced one.

Commentary:
This is an important verse where Agatthiyar explains how a male child or a female child is born.
He says that the nada and bindu are the two components that make up the entire manifested
world. They are present as the soil and water respectively. When these two components come
together, when a man- the water, seminal fluid, copulates with the female, the soil, the land
where the offspring grows, it results in an offspring. All the manifested are made up of the five
elements, land, water, fire, air and space combined in various proportions. This process is called
pancheekaranam. Agatthiyar says that when the proportion of the soil and water are more then a
female child will be born. When the proportion of the other three elements is more then a male
child will result. Agatthiyar says that this was the process set up by Brahma, the god of creation.

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Verse 84







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Translation:
I sang Pulatthiya! The glorious one!
The action of the five letters splitting into two.
I told this information so that all the sons of the guru will know it
The blind who adorn the garb of a guru will not reveal this
I danced in the sites of Siva visiting them
They will say- I begot a male offspring because of severe austerities
I sought the benefit of all my actions- they will say, Alas!
It is a girl they will say, people of this world, Sivasiv!
Commentary:

Agatthiyar says that instead of realizing the five elements, represented by the panchakshara, thus
splitting produces male or a female offspring people claim that got a male child only because
they visited many Siva temples and performed several austerities. They will lament if it is a
female child! It seems the discrimination against the female child existed even during
Agatthiyars times.
Agatthiyar says none of the so called gurus will explain this truth, that everything is made up of
the panchakshara. They are blinded by ignorance.


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Verse 85








Translation:
The people of the land need this. Otherwise
Sivasiv! Those who call themselves religious will not survive
They will worship the Lingam when they wish so
When they are afflicted by horrible hunger, they will shun religion
When desire arises they will lust women
They will call, Hey! The one born in anothers house, come here
If they do not agree, they will say, females of the inner house
O!O!O! The worldly people crazed by religion.
Commentary:
Agatthiyar very sarcastically says that people propogate these misconceptions because only then
those who peddle religion will survive. People think of religion when they are satisfied.
However, when they grow hungry, they need something, they will forget all about worship.
When desire arises they will lust women who are not from their family. If the women complain
they will say, these must be women from austere houses. Agatthiyar laments with disgust
about the worldly people who are so crazed by religion.

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Verse 86








Translation:
What is worship by the worldly? It is only the five letters
Those who do not know the vowels (soul) will say the consonants (body)
With rebellion in their mind they will perform austerities
With the attitude not mentioned by a mature Guru
Due to the enchantment over a statue-like lady
They cry searching food for their livelihood
If the stove is stoked, rice should be cooked
O!O!O! the rice became cooked food.
Commentary:
The first line can be interepretted in two ways. Agatthiyar may be meaning that the worldly
people should eulogise the true principle behind the five letters, namacivaya. Instead they are
worshipping the worldly things, also represented by the five letters. We already saw how the
five letters represent the five elements that constitute everything in this universe.
He adds further that those who do not know the uyir will say the body. The vowels are called
uyir ezhutthu or the soul letters with which are created the consonants or the mei ezhutthu. The
Lord is the soul, the vowels and the body or the manifested, the Jiva are created from Him.
Those who do not realize that the Lord is the soul within, will say that only the body exists and is
acting independently, not under the control of the Lord. Such ignorant worldly people will
perform austerities with their minds clouded with deceit and trickery. They will desire worldly
pleasures, represented by woman, and will spend all their time seeking them, the food for their

lives. Agatthiyar says that if the rice is sought it should be made into food, that is, if the worldly
pleasures are sought then one should be prepared to face the consequences also.
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Verse 87








Translation:
This is like saying that the rice got cooked into food
With the five, without the blisfull Shakti
The mantras became chaff
Ko!ko!ko!the five letters are namacivaya
It became valorous with the bija of Devi,
It became the supreme space by the silent panchakshara
It became six. Isnt this the action of the five letters?
Hold this happily within your heart, Pulatthiya!
Commentary:
Agatthiyar says that the fact that one has to face the consequences is like saying that the rice cast
in the stove will get cooked. One may interpret this statement to also mean When the soul is

cast in the fire of kundalini it will definitely get cooked to the right consistency, ready to receive
the wisdom! Agatthiyar adds strength to this conjecture when he explains what happens to the
five lettered mantra when it is associated with the Shakti bija, the power of the kundalini
Shakti. In the absence of the Shakti bija the mantras are powerless, like the paddy that becomes
chaff. When the Devi bijam is added to it becomes the powerful, valorous mantra that is the
supreme space. Silent panchakshara is namacivaya. When pranava or any other shakti beejam
such as aim, kleem, saum, hreem, shreem etc is added to it, it becomes effective. It becomes
function becomes six lettered mantra (aaru= six as well as river). It carries the yogin towards
wisdom like a river.

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Verse 88








Translation:
You told me to hold it in the mind, The Life of the pot (kumba)

Obesience to your sacred feet, I am happy,

You told me the true glory, the capability of the five letters
Siva Siva where is the locus of the five letters
If it is said chariot does it mean attended the function?
If it is said, little woman will desire be satisfied?
If it is said, town will the desire to possess a home disapper?
Please say the locus as it is.
Commentary:
In the first line Pulatthiyar addresses Agatthiyar as Kumba vaazhve. One of the names of
Agatthiyar is Kumbamuni. The general interpretation for this name is that he was born in a pot.
However, the name makes one wonder whether it was kumbaka and not kumba, that is, the
cessation of breath in between inhalation and exhalation. Pulatthiyar asks Agatthiyar about
where the five lettered mantra is present. He says, Sir, you told me the greatness of the five
letters but where is its locus? If we say that we saw the chariot does it mean that we participated
in the temple festival? If we address a maiden by a nick name does it mean our desire was
fulfilled?
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Verse 89








Translation:
I will tell, Pulatthia, listen well,
It is a four angled square, the dais of nakra
I am condensing it, Sarasvati along with Brahma
Siva Siv Maccha muni told in the nigandu
I am telling you, along with the letter, the subtlety of Brahaman,

Praising it, waving the lamp and the fragrance

I am surrendering along with sixteen acts of respect
Perform austerities with the mentioned Fully-complete.
Commentary:
In this verse, Agatthiyar is not mentioning a specific name for the cakra. The verse seems to
refer to both muladhara and svadhistana cakra. There two cakras work in unison. Our past
karmas stored in the muladhara are activated by the svadishtana cakra. Let us see the details
about both these two cakras.
The muladhara cakra is depicted as a square.
The shat cakra nirupana gives the following details about this cakra:
The muladhara cakra is attached to the mouth of the sushumna. It is below the genitals and
above the anus. It has four petals of crimson hue. On the petals are the four letters va, sa, sha,
sa.
Inside the lotus is a square. It represents the earth element.
Near the mouth of the nadi called vajra, there is a lightning-like triangle called kamarupa also
known as Tripura. There is a vital air called Kandarpa which is of deep red hue and the kaama
bija (kleem).
Inside the triange is svayambhuva in the form of a linga. He is revealed by knowledge and
meditation and is of the color of a new leaf. Over the svayambhuva lies the sleeping kundalini
gently covering the mouth of the Brahma dvara with her mouth. Like the spiral of the conch
shell, her shining snake like form goes three and a half times around Siva. She produces
melodious poetry and all other compostions in prose or verse. On top of the Linga is the chit
kalaa another form of Kundalini.
The four petals of the muladhara represent the four functions of the psyche: the mind, intellect,
consciousness and ego. The animal depicted in this cakra is the elephant which is a symbol of
wisdom. It has seven trunks that represent the seven dhatus.
The muladhara cakra corresponds to the annamaya kosa or the sheath of food. If this cakra is not
developed then one is sickly throughout ones life. Some do not progress beyond this cakra. All
their pursuits are towards food, drink and other survival instincts.
Svadhishtana cakra:
The word svadishtana means- sva- ones, adishtana- locus. This is the locus of the subconscious
mind. Evolution of human consciousness begins here. This cakra represents the pranayamaya
kosha. This sheath develops between 7 and 14yrs. This cakra is depicted as six petalled lotus
that represent the six qualities- anger, hatred, jealousy, cruely, desire and pride that should be
overcome first.
The animal designated is the crocodile which symbolizes laziness, insensitivity. The element of
this cakra is water. The Divinity of this cakra is Brahma, the creator and Sarasvati, the goddess
of wisdom and fine arts. The color of this cakra is orange which symbolizes the rising

consciousness. Those who get stuck in this cakra seek sexual pleasures including artistic and
cultural expressions in books, paintings, film, poetry, clothing etc.
Yogins opine that all the nadis branch off from svadishtana. The Pothigai that Agatthiyar refers
to is this cakra from which the river Tampraparani, the nadis, branch off.

Agatthiyar advises Pulatthiyar to perform austerities at the muladhara cakra by showing

sixteen types of respects or shodasa upachara. They are: offering of seat, asking permission to
offer respects, washing the feet, lustration, offering flowers, fragrance, incense, lamp, fragrant
water to wash hands, bathe with fragrant water, wiping the body with soft cloth, offering
garment, upper garment, sacred thread, food, water to drink, betel leaves, offering all the above
to the demigods in his presence, paying obesience, offeing gold or silver and final salutation with
flowers.
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Verse 90







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Translation:
Perform saysing Brahma and other Devas
Holding it slowly bring the vasi within (inhale)
Seeing it fix it firmly facing above,
With the air flowing, spreading over the curl, grace will flow,
Consume the nectar, essence, it will mature and flow forcefully
O!O!O! This is Brahma nishtai
Think about it, I told about this in pooranam

The lamp that is lit is only the Brahman.

Commentary:
This is a continuation of the previous verse. After performing the sixteen types of respects
Agatthiyar tells Pulatthiyar to draw the breath inwards slowly and direct it upwards fixing it
firmly. The vital air will then flow in, spread over the muladhara where the kundalini is curled
up and make the grace or mercy (of the goddess and of the aspirant) flow. This quality will make
the divine nectar from Sahasrara descend after turning into the right consistency. Agatthiyar
says that this is brahma nishtai or contemplation of the brahman that he has explained in his
work, Poornam (poorna sutram). He further adds that the lamp that is lit in this process is the
lamp of the Brahman.




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Verse 91








Translation:
The self, the manipuram has the crescent as its angle.
The dance of the Mayn who rests in the beautiful ocean,
In the middle of the partial moon is the akra peetam
With the beautiful woman Lakshmi by his side
He will remain there as a king, worship for him
Konkanar explained it in his last kndam
He described the glorious puja vidhi well
He explained the state for the magnificient vsi.
Commentary:

This verse explains the manipuraka cakra. It is depicted as a crescent. This cakra confers clarity,
self-confidence, bliss, self assurance, knowledge, wisdom and the ability to make correct
decisions. This cakra corresponds to the manomaya kosham. The word manipura means city
of lustrous jewel. This is place from which a conduit of nadis conduct the prana sakti
throughout the body.
This manipuraka cakra is depicted as a lotus with ten petals that represent the ten pranas. They
are prana (in the heart), apana (in the anus), samana (solar plexus), udana (throat cakra), vyana
(sacral cakra, moves throughout the body), nana (for burping), kurma (for opening eyes), krikara
(for hunger and thirst), devadatta (for yawning) and dhananjaya (for hiccups). The divinity of
this cakra is Vishnu along with his consort Lakshmi. Goddess Lakshmi represents spiritual
prosperity.
Agatthiyar says that this cakra is the seat of akara. One wonders if there is a scribal error in
this verse and it means makra instead akra as a latter verse mentions another cakra as the locus
of akra. Agatthiyar says that Konkanar has described the rules for worship at this locus and also
the state for the magnificient vasi yogam in his kadaikkndam.

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Verse 92





Translation:
He told the silent last kndam. The breath
Compressing at the sushumna, the chapter of the nape
He created, daily worship of silence (silent worship)
Placing this standpoint he sang encoding it within
He talked about the arena outside well,
See the theme here till your eyes are satiated
Will not stop when they think about it. Without fail
They saw the status through love and attachment.
Commentary:
This verse is a continuation of the previous verse on Manipuraka cakra. Agatthiyar mentioned
that Konkanar has shown how to perform worship at this site, the navel. The instructions are
given in the last chapter of Konkanar mukkndam. Agatthiyar adds that the worship that should
be performed here is the puja of silence or the silent puja. One has to perform this with love and
attachment to the Divine.
The following verse from Konkanars Vlaikkummi (there is a doubt whether this was written by
Konkanar) says the following about the manipuraka cakra.




In the potbelly, in the middle of the row
In the firm thought, with you,
In the navel Vishnu will be present
See it truthfully the vlai girl.

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Verse 93









Translation:
They saw. My son Pulatthiya! Listen
In the anhata, pleasant for the mind, within the triangle
They remained, it is the dais of cikra
With the firesome Rudra and Rudri
The Rudra remained subtly
Blow it full with cing
The vsi will climb up the stem
And grant the navarasa, consume it and become an expert.
Commentary:
This verse describes the anhata cakra or the heart cakra. The word anahata means unstruck
sound. This is the center of human consciousness. This cakra transmutes emotins into intense
devotion. The anahata cakra is associated with the vijnanamaya kosha, the key to higher
consciousness.
This cakra is depicted as a lotus with twelve petals. The yantra in the center is two overlapping
intersecting triangles. One triangle faces up symbolizing Siva and the other faces down
symbolizing Shakti. When these two forces are in harmony a balance is attained. The presiding
deity of this cakra is Rudra and his consort Rudri. Agatthiyar says that this is the site of the letter
ci of namacivaya. He advises Pulatthiyar to direct his prana upwards with the sound of cing
when the vsi or vital air will climb up through the sushumna nadi. This will grant the navarasa
or the nine emotions. www.kamakotimandali.com gives the following description about the
navarasa and their connection with breath.
The nine emotions are :
1.shringara- delight- the breath starts at the lower abdomen, rises up slowly and gradually and
flows upto the center of the skull or the sahasrara.
2. adbhuta- wonder- breath starts at the lower abdomen, rises up quickly and constantly and is
expelled through the nostrils. This type of breathing is accompanied by kumbaka where the
breath is held for a short duration during inhalation or exhalation.
3. hasya- laughter- breath rises from the lower abdomen to the center of the chest and breaks into
an outer flow accompanied by shaking of the chest.
4. karuna- mercy- breath rises from the muladhara cakra to the anahata where it is compressed
and restricting during both the upward and downward movements.
5. raudra- anger- breath rises from lower abdomen to vishuddhi where it is strongly compressed
and exhaled through the eyes forcibly.

6. Bheebatsa- odious- breath rises from the lower abdomen rapidly and expelled forcefully
through both nostrils while shrinking the entire face.
7. veera- valorous- breath rises strongly but consistently from manipuraka upto the shoulders
where it is compressed and distributed all across the back.
8. bhayaanaka- fearful- breath rises firmly and speedily from muladhara to vishuddhi at which
point it is pushed down and compressed.
9. shaantha- peaceful- breath rises silently and in an unbroken fashion from muladhara upto
sahasrara. When it reach the crown the eyes are stopped from seeings, ears hearing, nose from
smelling and mouth from talking. The eyes are brought closer to their inner periphery gazing
softly at the ajna cakra.
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Verse 94








Translation:
If questioning the method to become an expert,
Contemplating the Rudra and Rudri
Valorously, along with inhalation and exhalation,
Folding the tongue and blowing
When it (consciousness) exceeds (its limits), their divine vision is seen
Holding on to their sacred feet
When the secretion occurs, if you consume the nectar fruit
This is the gracious worship of Rudran.
Commentary:
Agatthiyar explains how to worship the Rudra and Rudri in the anahata cakra. Holding them in
the mind if an aspirant breathes in and out while folding the tongue to retain the breath inside,
that is holding the khechari mudra, then he will be granted the divine vision of Rudra and Rudri.
Holding on to their sacred feet the nectar will start oozing. Agatthiyar says that performing this
breathing technique and consuming the nectar that flows is worship of Rudra.
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Verse 95








Translation:
Praise to the Guru who had me
As a son, in the south pothigai, as worship
If one loves Rudra who is love
Can the black gooseberry, the nectar, be consumed?
If one places attachment will the nishtai last?
Will the life remain in this world when hunger arises?
What is the way to remain with fragrance/ with residence?
You will become happy without any deceit.
Commentary:
This is verse contains a few questions from Pulatthiyar to Agatthiyar. He praises Agatthiyars
magnificience as he considered Pulatthiyar as his son. Pulatthiyar asks Agatthiyar whether by
cultivating love towards Rudra, the god of anhata cakra can one enjoy the divine nectar that
flows down, whether such an attachment will grant one the nishtai, whether the huger for
realizing the truth will still keep the soul in this world and what is the way to remain with
fragrance/residence, that is live eternally. He requests Agatthiyar to explain this wholeheartedly
and freely.
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Verse 96








Translation:
What is not present? Nothing!
My son, Pulatthiya! Listen to me tell you,
I told this indirectly only for your sake
I am telling this now in a condensed form, You wise one!
For those who do not have (evil qualities), there is the house of purification (vishuddhi)
Five and two inches above
Like the flower that was pollinated
It will rise as the six angles (shatkona).
Commentary:
This verse describes the vishuddhi cakra. Agatthiyar calls the vishuddhi as the veedu suddhi or
house of purification. He points to its location as ten inches above the anahata. He says that
when the consciousness ascends to this cakra, the cakra will bloom like a pollinated flower and
rise as six angles. This cakra is depicted as a lotus with sixteen petals with a downward facing
triangle. However, Agatthiyar mentions that his cakra has six angles.
Among the cakras, the vishuddhi plays a very important role. Vi means supreme, suddhi means
purification. This is the cakra where the human qualities meet divine qualities. Vishuddhi is the
junction where human qualities are purified and take beyond their limits. If these qualities
descend to lower cakras they become poison. If they go up they make the aspirant divine.
Sivas blue throat and the puranic episode of Parvathi obstructing the halahala poison from
descending down Sivas neck indicate this phenomenon.
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Verse 97








Translation:
See, there are letters in all the six petals
In the merciful center there is vakra
Mahesvara and Mahesvari, see them there
They will remain holding hands, we will see
This is the place where my guru resides, son
The glory of the fathers dance there
Properly plugging the ears and closing the eyes
Light the fire, the fire of vang
Commentary:
This verse is a continuation of the previous one that describes the vishuddhi cakra. Agatthar tells
that there are akshara or Sanskrit letters on all the petals of the lotus and in the middle is the
letter va of the five letter mantra namacivaya. He says that the deities at this cakra are
Maheswara and Maheswari who remain there holding hands. He says that this is the site of his
guru. The ajna is generally considered as the site of the guru. Agatthiyar is giving a different
view here. He says that one will be able to experience the dance of the father- the Divine, at his
site by plugging the ears, closing the ears and lighting the fire with the sound vang.

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Verse 98








Translation:
Starting the fire, you blow the vsi fixing it
The effulgence of the smoke will become visible directly
Do not get shun it, son, listen
Do not chew an empty mouth), do not become a weed
Controlling the ten vital airs to remain within
You will rise in the lake
Will the form that occurred in the womb still be visible?
Jewel of my eye! I showed it to you.
Commentary:
This is a continuation of the previous verse on vasi yoga. Agatthiyar says that when the vital air
is made to rise inside, after kindling the fire, the fire of kundalini, the effulgence of the smoke
will be visible. This smoke is our soul that moves from the anahata cakra to the ajna cakra
through visuddhi. Agatthiyar tells Pulatthiyar to not waste himself in empty arguments but to
control the ten vital breaths within and ascend through the sushumna. He calls it a lake. He says
that the aspirant will transcend his material form that occurred during his stay in the womb. That
is, he will attain spiritual powers that go beyond the body. One has to go to the ajna cakra only
through the visuddhi cakra.
I have posted an article on different bodies mentioned in the Siddha marga from Dr.
T.N.Ganapathys book Tamizh Siddha Marabu.
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Verse 99








Translation:
Sir, The preceptor who said, I showed you
Praise to your merciful sacred feet
You told me to raise the vasi to light
If lit will the vasi rise
Please tell me elaborately
You said six, now you have told about five
Please tell about that entity which
Is tireless, the sixth house.
Commentary:
Pulatthiyar is requesting Agatthiyar to tell him about the next cakra the sixth house the ajna
cakra.

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Verse 100




Translation:
There is a house above, son, at twelve inches
Like a wide wheel, it will remain with two petals
Search, Son, to attain the vision in the land of ajna
In the letter akara
It is the place of Sadasiva and Mother Manonmani
They will remain there for ever, as their residence
Merge with them, their colour is unison
It will shine like millions of Sun.
Commentary:
This verse paints a beautiful picture about the ajna cakra. Agatthiyar says that the ajna cakra is
very wide, like a wheel with two petals. It is the residence of Sadasiva and Manonmani who is
none other than Kundalini Sakti. Agatthiyar advises Pulatthiyar to contemplate upon the akara,
to search in the akara, to attain their divine vision. He says that their hue is one, or they both
have the same hue. Agatthiyar may be referring to the absence of any form of duality at this
cakra. Agatthiyar adds that their effulgence is like the brilliance of millions of suns.
Shyam Sundar Goswamis book Laya yoga has a detailed explanation of kundalini, the cakras
and the yoga. He mentions the names that Kundalini sakti attains when she passes through
different cakras in the body.
Kundalini that lies dormant in the muladhara with three and a half coils is called kula kundalini.
When she extends from muladhara to anahata, shining like molten gold is called fire kundalini.
When she extends from anahata to ajna shining like the brilliance of million suns, she is called
sun kundalini. When she extends from ajna to the end of sushumna with the luster of millions of
moons, she is called moon kundalini. The kundalini beyond the sahasrara is the state of supreme
consciousness. She is then the turiya kundalini.
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Verse 101




Translation:
The divine nectar will ooze when seen
The effulgence of the Supreme will be seen
The thousand and eight petals will be visible
It is the fully complete beyond words.
(The rest of the lines are not found in the original)
Commentary:
This verse seems to be about the sahasrara. It talks about the divine nectar oozing down, the
supreme effulgence of the Paraparam and the presence of the lotus with thousand and eight
petals. Unfortunately all the lines are not available to us.
Thus, the kula kundalini in the muladhara is opened by practicing kumbaka. The door for the
sushumna is at the muladhara, at the syayambhu linga. The kundalini aroused so will cross
through the cakras absorbing different principles along its way and reaches the brahmarandra or
the point beyond the sushumna, at the sahasrara. A yogi whose consciousness reached the
sahasrara experiences asampragnyatha Samadhi, the state of supreme consciousness.
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Verse 102

Translation:
You concentrate on the vsi that remains in the middle
All the focus and interest in the middle house
It is the all pervasive intense fire? The fire of the forest?
The cause? Million suns, there will be glare in the eyes
The yogi who entered the river
We do not know, we do not know, his action
The fire that remains near, the singlet lamp
All the universes, oceans and atoms only, isnt it?
Commentary:
This verse describes the jyoti form of the Lord. Agatthiyar says that if one focusses on the
breath that flows in the middle house, the sushumna, the fire of kundalini will rise. He wonders
whether this fire is the intense , all pervasive heat, the fire of the forest, the universal cause, the
one that has the brilliance like million suns. He says that ones eyes will glare due to its
brilliance. Agatthiyar calls the divine the all pervasive fire. It is the fire , or the right
temperature that makes the world exist. We need the right temperature for all the life processes
in this world. If this heat is absent, then the world will freeze and die out. The forest fire
consumes everything in its path. The kundalini consumes all the principles in her way and
absorbs them within her. It is the universal cause, the reason for the cosmic activity. This is the
river into which a yogin who practices kundalini yoga enters. One cannot understand his actions
as they are beyond the comprehension of the limited consciousness. Agatthiyar says that the fire

of the kundalini, the singlet lamp, the lamp of consciousness is the cause for the macrocosm as
well as the microcosm.
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Verse 103







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Translation:
With the senses shattering into atoms
He remained as all the universes and worlds
Not being visible to the eye, further
If watched, Son, he will be
Whirling like Bruhaspati, remaining at the mouth of the gemstone
Like a particle, no one will see
For several million eons
We will clarify, the one who knows this is the king.

Commentary:
This verse talks about the yogi whose consciousness has gone beyond any limitations, a realized
soul. For such a yogi, the senses become unnecessary. They disintegrate into their components
and fall back into the world. In this context please see the verse 112 of Sivavakkiyam at
www.lyricsoftheliberated.blogspot.in for details. Such a siddha, yogi will remain as a Jiva
mukta. He will remain in this world and travel around it influencing people as a Guru, like the
Deva guru Bruhaspathi who is also the whirling planet Jupiter. He will remain so for millions of
eons. It is believed that the Siddhas and Jivan mukthas are still living in this world and helping
souls to free themselves from the clutches of samsara. Please refer to the article on different
bodies, especially Siddhas with divya deha in this respect.
Agatthiyar says that a yogi who knows this is a king, a ruler who has unlimited independence.
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Verse 104

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The expert
Translation:
He is the king, isnt he, for all the yogis
Because of his capacity to remain in the middle, that scene
He is the king, isnt he, the supreme yogi
I revealed this, the way that the fourfaced One told me
He is the king, isnt he, the yogi of silence
The yogi who has exhausted good and bad karma
He is the king, isnt he, the vsi yogi,
The good fortune of the effulgent gemstone that remains in the middle.
Commentary:
Agatthiyar praises a yogi who has attained the supreme state through kundalini yoga in this
verse. He calls such a yogi a the king among the yogis, the one who remains in the middle- in
the middle ground free from polarities, the one who remains in the sushumna nadi that is in the
middle. Agatthiyar says that the fourfaced one conferred this knowledge upon him. Typically
Brahma is called the four faced one. Here Agatthiyar may be referring to Bhairava, who is
usually shown with four faces. Bhairavas four faces represent the four states of consciousness.
He may also be referring to the five faced Sadasiva whose fifth face is not shown as it is
supposed to be formless. Agatthiyar says that such a supreme yogi is the silent one or the one
who practiced the yoga of silencing everything, mind, body and soul. He has exhausted all his
karmas, both good and bad. It is the karma that causes further births. This yoga has eternal life
unbound by karmic influence. He is the yogi of vasi yogam, the goodness of the effulgent mani
or gemstone that remains in the middle.

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Verse 105

Translation:
As itself, in the six angled visuddhi
There are no doubts, akra vidya
As body, as Maheswavara and Maheswari
This is the neck, where they remained together, seeking the whirl
As the shoulder. This is subtle, listen about the gross,
I will tell you. Within the neck, the nape
This is the gross, climb to it and see
Arahara, see the terminal six.
Commentary:
This verse seems to be in the wrong place. It should have been verse 102 for continuity. This
verse is about visuddhi cakra and the minor cakra, the bindu cakra. Agatthiyar talks about the
deities of the vishuddhi cakra, Maheswara and Maheswari and describes that one should climb to
the bindu cakra to see the terminal of the six cakras.

Let us see what Agatthiyar says about this cakra in the Soumya Sagaram
The visuddhi is above the anahata. Drawing six angles you will add sixteen petals. In the
middle you will draw the bindu and as the akshara here is vang you will draw vang kili yang.
Adorning it with flowers you will chant vang, kili, yang hundred times. You will get feeling of
air flowing fast within your body. You will get a drunken feeling. This yoga is the sivabodham.
The siva bodham occurs due to the three flames ending (that of sun, moon and agni mandala). If
one sees the end of the flame one will see that it is the flame from the muladhara. The fire of
vaamam (kundalini is also called vaamai) grew from muladhara upto the shatkona. When you
see this carefully you will see the terminus of sound, the Maheswara.
Now let us see a little about the bindu cakra. The vishuddhi is the last cakra attached to the
spinal chord. Thereafter the spine connects to the rear part of the brain known as cerebellum.
The ajna cakra located between the eyebrows has its operative part at the back of the head where
the cerebellum joins the cerebrum near the occipital lobe. The ajna cakra is called the command
center. The point that activates the ajna is the bindu cakra in the back of the skull. Brahmins
adorn a tuft to indicate this point. During Srividya upasana, one of the rituals is to tie this tuft
tightly. This is to ensure that the focus is at this point. Now the significance of the tuft is lost
and it has become a mere symbol. Hence, Agatthiyar calls this yoga as the yoga of the nape as
the kundalini sakti travels through the back of the neck. Thus, the bindu cakra and the ajna cakra
show all the other six cakras.
The most important cakra after the muladhara and the anahata is the bindu cakra which is also
called the alta major cakra. In ancient Egypt initiations were given to people through the alta
major cakra or the bindu cakra. It is through this cakra that the cosmic consciousness enters the
body. Many Egyptian paintings depic a High Priest standing behind the initiate aiming a copper
rod at this cakra. This rod transmits sound through this cakra which opens high conscious waves.
The alta major is the portal to concentrate high frequence beams of light that unite the alta major
and the pineal gland.
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Verse 106

Translation:

Way of the whorl

See son, hear about their glory
It will reveal the locus the six sites
Become an expert, it is like love
It will sweep the street, spread the sand and dance
Locus, what brilliance!
The supreme one, one lamp, the only lamp
Who will know it, pressing within the whorl
If you push down, the whorl will open, consume the nectar.
Commentary:
Agatthiyar is continuing about the bindu cakra. He also says that the lamp seen there is the one
and only lamp. The whorl or the cakra if pressed down will open and make the divine nectar
flow. The bindu cakra is connected to the thalu cakra which makes the divine nectar flow down.
Agatthiyar is advising Pulatthiyar to consume this nectar.

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Verse 107

Translation:
Consume in the ajna, the lta peetam
The supreme one, its place is the place where the mark is adorned on the forehead
Perform silence, the sign is crescent and five angles

In the middle were Sadanandi and Mani

The eye, the akra will remain within it
See Manonmani also carefully
Think son, adorning the sacred ash as a powder
If remained, it is for sure Rajayogam.
Commentary:
In this verse Agatthiyar talks about the lalta peetam. Jaganmohana Tarkalankara, a great
authority on the tantra says, There is a secret cakra, the lalana cakra which is above the visuddhi
in the palatine region. After leaving the visuddhi cakra the kundalini will pass through this secret
cakra and reach the ajna cakra. Jaganmohana Tarkalankara describes this cakra to be twelve
petalled and sixty four petalled. The twelve-petalled is red in color while the sixty four petalled
is shinning white in color. There is a circular region of red color termed ghantika in the lotus
within which lies the moons power (Chandra kala) which oozes nectar. This region (bhumi) is
called amrita sthali which shines like a million moons and full of nectar. This region is also
called the ghantika lingamularandra or uvular point. This cakra is also known as talu cakra.
This is a very important point of concentration. The kechari mudra or tongue lock is practiced
here which makes the nectar flow down. Agatthiyar does not talk about the tongue lock but he
says that one has to adorn the sacred ash powder. Knowing that Agatthiyar is well known for his
treatises on medicine one wonders if he has described a special method of preparation of the
sacred ash that would accomplish this mighty feat. One also wonder whether the term pidari
kandam he uses in verse 105 refers to this kandika only.
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Verse 108

Translation:
The king, the Sivaraja yogam, listen about it
Is there any land, city or book against it/equivalent to it?
The yogis, the kings, do they ever die?
Is there a place to seek them and get a word of advice?
Is there the king, the yogam of the body of akshara?
Is there any deceit of ochre robe adornment?
Planting the pillar of Sivaraja
Flying the flag of the snake along with the sound of the bell/ganta
Commentary:
This verse describes the achievement of a Rajayogi. Agatthiyar says that the raja yoga is
Sivaraja yogam. Yogis engaged in it are deathless, it is accepted universally, there is no place
where one could meet them as they are all pervading and not limited to a locus. We have heard
of the ashtanga yoga but Agatthiyar says akshara anga yogam. This is the yogam where letters
of the mantra namacivaya form the body parts.
Verse 96 of Sivavakkiyam describes this as follows:
With na as the two legs, ma as the stomach,
ci as the two shoulders, the superior va as the mouth,
ya as the two eyes, that which remained truthfully so,ma
As supreme object in the subtle body, everything remained within the five-lettered
Civayam.

This is the akshara anga yogam. Agatthiyar talks about the flag of the snake and the sound of the
ganta. The flag of the snake that is flying is the kunalini travesing the sushumna nadi. The
sound of the kandam is the visuddhi cakra and the sound of silence.
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Verse 109









Translation:
Attaching those who claim to be religious
I flew the flag, the flag of the snake jewel, Sir
With the Guru, the ukra as the pole
I placed the base, the akra, attaining it
Reciting the omkara remaining immobile, unshaking,
I place the stick, the five letters, as the guard
To attack the heads of those maddened by religion
I flew the flag. A yogi who saw this book

Will prattle sweetly, like the monkey that ate ginger.

Commentary:
This verse is a beautiful imagery of the kundalini yoga. The fire of kundalini that flows between
the muladhara and the sahasrara is the flag, the crown jewel. It is atop the pole, the ukra, the
letter of the guru. The base of this pole is the akra. This is an interesting imagery. Among the
three letters of the pranava, a, u and ma, the akra represents the quiescent aspect of the Divine
while the ukara represents the active part of the Divine. Agatthiyar refers to this when he says
by remainin silent and reciting the omkara he is bringing into action both the akara and ukara
which emerges from the akara. With these as the base and the pole, the kundalini Shakti flies
gloriously high. Another interesting feature that Agatthiyar mentions here is that he has placed
the five letters namacivaya as the guard to this primal force, as a stick. He says that he wishes to
hit the heads of those who are maddened by religious fanatism. Agatthiyar says that yogis who
know about this work, meijnanam, will plead baring their teeth, jumping up and down like a
monkey that ate ginger. This is a common Tamil expression which means someone very
excited.
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Verse 110

Translation:
If it is at least a monkey it will jump from one branch to another
Worldly people will not know even then
Do not feel sorry for them; do not associate with them,
Do not reveal the presence of this book,
Do not make it public
Do not go with anyone, remain alone
This book where the param is seen, worship it
You will attain great fortune, the param will also be attained.
Commentary:
Agatthiyar calls that the worldly people monkeys who ate ginger. They jump up and down
excited. Agatthiyar says that at least a monkey will jump from one branch to another but people
do not have even that much maturity. They will not know to jump from the wrong branch,
insignificant pursuits, to another branch, seeking the divine. Agatthiyar advises Pulatthiyar to
not feel sorry for them, associate with them, nor reveal to them what is given in this book. He
advises Pulatthiyar to worship this work as it reveals the Supreme, the Param. He says that not
only will one know about the Param from this book but also get all the good fortune, worldly
benefits.

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Verse 111



Translation:
It will be attained, you said, my Guru, the embodiment of Silence
I heard the glory of the five letters
You told about the five pujas expertly
You also mentioned about how man and woman come about, mercifully
You planted the pillar here
You told that you have installed the five letters as protection
You told about Siva yogis
Please tell me about the Subtle so that it will be seen.
Commentary:
Pulatthiyar sums up all the topics he heard from Agatthiyar so far. Agatthiyar has so far
imparted knowledge about the glory of the five letters, five types of worship rituals, how a foetus
becomes a male or female, how the kundalini ascends in the body in the context of the omkara,
how the panchakshara serves as a protection for it and the status of a Siva Yogi. Now Pulatthiyar
is requesting Agatthiyar to tell him about the Subtle, the Divine and how to see it.
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Verse 112

Translation:
Pulatthiya! You asked me, Please tell
To see the Subtle, only this book
If you leave it, ignore it,

Arahara! Wisdom will be to impossible to attain

For the capable great souls, Lord that day
As he stipulated, I told you that,
Where is the stony cave, who is the saint?
This book is fit for a Sivayogi, pleasing to the mind.
Commentary:
Agatthiyar tells Pulatthiyar that he could see the Subtle only from the knowledge imparted
through the meijnanam. If Pulatthiyar ignores this book for some reason, then he will never be
able to attain jnana. Agatthiyar tells him that the knowledge is offering through this book is that
which the Lord taught great souls. So it is the direct knowledge from the authentic source.
Stony cave refers to the ajna cakra. The blackness seen at this cakra is referred to as the stony
cave. One sees this usage in Sivavaakkiyam also. Stating that this book is the best one for a
Sivayogi, Agatthiyar tells Pulatthiyar that it has knowledge about the kundalini yoga and about a
true saint.

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Verse 113








Translation:
When you ask what this book is about, it is only wisdom
You can to plunge into it deeply and carefully
What is the vital air, plant the vsi in the whorl
What is contemplation, mix it with vsi and place it
What is pregnancy, only after ten months are over isnt it?
What is arrongant speech? It is only the arrogant speech of ignorance isnt it?

What is pl it is only the muppl isnt it?

What is Param? It is only Chidambaram, See, See.
Commentary:
Agatthiyar advises Pulatthiyar that meijnanam is about wisdom and that one should read it
carefully examining the concepts mentioned critically to realize them. He advises Pulatthiyar to
plant the breath in the whorl, practice contemplation along with breath control and wait for the
right time. He indicates this by saying that one has to wait for ten months for the pregnancy to
end, to grant the result. If one tries to explain what the Divine is before the appropriate time it
will only be words of ignorance. We have already seen what muppl is. They are the triple
desires kma pl, knal pl and soma pl- worldly desires, transformation of those to desire for
the divine, and the experience of the divine. He states that te Supreme or Param or the Divine is
nothing but Chidambaram- the arena of consciousness. He tells Pulatthiyar to see this.

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Verse 114








Translation:
See son, for those who saw the dance in
The golden arena, will realize this.
Associate with it. Can one bear a child before attaining physical maturity

Can an incapable dancer go to the stage attempting to dance

See son, is there a veena without the string?
Will the music be effective if there are no ears to hear?
See son, will the mere utterance, seed make it a mature plant
Siva Siva! The wise one will not say.
Commentary:
Dance in the golden arena or kanakasabha means the dance of consciousness at the pinnacle, the
zone beyond the sahasrara. This is the principle behind the dancing form of Siva in
Chidambaram. However, one has to wait for the right time for this to happen. Agatthiyar says
that one cannot become pregnant until one attains the right physical maturity. An untrained
dance cannot go to the arena trying to dance when she is not ready for it. A veena without a
string cannot be played to create music. The string here are the nadi, the music from the veena is
the sound that the arousal of kundalini produces. One needs ears to enjoy this music, the right
faculty to experience the Divine. Mere verbal utterance or explanation will not make one
experience the Divine. It is exclusively an experience. Mere utterance of the word seed will not
make it become a mature plant. The conditions have to be right. Sufficient patience is needed to
wait for it to happen. Experience of the divine is also something that needs the qualification and
the patience. Agatthiyar concludes this exposition saying that the wise will not try to verbalise
what a divine experience is. They will not utter any words trying to explain it.

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Verse 115







Translation:
Only the ignorant fools say the words
I attained siddhi in half a second
The imbecile who joined the moronic fool
What has he to say? The blind cow!
He will say, Is there anything great in sanyasa?
The much-read dullard
Will the vegetable sold in the store turn into a dish by itself?
Donkey! He will blabber without any knowledge.
Commentary:
Agatthiyar has used choice words to describe a fool and the imbecile who follows such as fool!
The first fool would say that he attained siddhi in an instant. The other will follow him and
vouch for it. The second is not only a dumb cow but a blind one too! He will dismiss sanyasa or
detachment from worldly things as unnecessary. Agatthiyar asks whether a vegetable in the
store will by itself turn into a dish for consumption.
Some scholars interpret Sankaras expression, jnaanaan mokshaha as to mean, knowing the
truth about everything from the scriptures will grant moksha jnana in that case is textual
knowledge. However, Ramanuja interpreted it as bhakti roopaapanna jnanan mokshaha that is,
knowledge coupled with devotion will grant moksha. Not mere textual knowledge but the
knowledge put into practice as devotion towards the divine will grant moksha. Agatthiyar in
conveying the same idea through this expression. Nothing can replace experience, not textual
knowledge, not the upadesa heard from others. Agatthiyar says that any words utter from such
textual knowledge is only a donkeys braying.

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Verse 116

Translation:
Not only will he blabber, he will not stop there.
Is he a saint? No, He is a liar he will say
Without clearing the mind, digging it and bringing up the dirt
He will say things to impress others
He will say as he pleases, Son.
Not attaining everlasting state, until his death
He will fall into the torturous seven hells
Whirl through births and deaths.
Commentary:
Agatthiyar continues to tell Pulatthiyar about charlatans. After proclaiming instant siddhi they
will not stop there. They will put down every other great soul saying, He is not great, he is a
liar. Such a person will not have a clear mind but gather dirt in it and say whatever comes to his
mind just to impress others. Not only will he not attain a great state he will also fall into
insufferable hell and go through births and deaths.
The seven types of hell are: athala, vitala, sutala, talaatala, mahaatala, rasaatala and patala.
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Verse 117

Translation:
Those belonging to the seven zodiac signs
Another one will become a wasteland. He will say
No need to ask, by a wink of the eye, I can hide anything.
He will blabber when he received the upadesa
He will say, should see the six sabhas
He will stammer upto kasi, touching the maiden
Qualities and elements must be spoken about
He will scream, they belong to the seven zodiac signs
Rare, rare, attaining wisdom is rare for them.
Commentary:
This verse talks about a half baked guru and a not ready disciple. The guru has not attained
wisdom. He has minor siddhis like making things disappear by the wink of the eye. This is
called kan kattu viddai or the magic of tying up the eye- optical illusion. A disciple approaches
such a guru and seeks upadesa. He will tell the guru that he wants to see all the six cakras. The
guru will grant him shati path even when he is not ready to receive it. The consequences are
very dangerous. The disciples kundalini will go upto ajna from muladhara staggering on its
way. It does not go beyond that. The disciple will scream seeing visions and experiencing
things that he is not able to handle. Kasi refers to ajna cakra and kanni refers to muladhara.
Agatthiyar says that such people will never get wisdom.
Agatthiyar calls such people as those of the seven zodiacs. David Frawley in his book
Astrology of the seers gives the connection between the different cakras and the twelve zodiac
signs.
Cakra

Ruling planet

Muladhara
Svadishtana

Shani
Guru

Inhalation (lunar)
prana up the spine
Kumbha
Meena

Exhalation (solar)
prana down
Makara
Dhanus

Manipuraka
Anahata
Visuddhi
Ajna
Sahasrara

Mangala
Shukra
Buddha
Chandra/surya
Beyond this system

Mesha
Vrishabha
Mithuna
Karkata

Vricchika
Thula
Kanya
Simha

Saturn- 1st cakra grounding/stability

Jupiter 2nd cakra procreating/creating
Mars 3rd competition/action
Venus 4th loving/embracing
Mercury 5th speaking/articulating thoughts
Sun-moon 6th perceiving/intuiting
7th cakra may be ruled by rahu ketu
Uttama and neecha of planets
Chandra
anahata
lunar unconditional feeling of love
Mangala
muladhara
solar maximum action/accomplishments
Budha
visuddhi
solar maximum outward articulation
Guru
ajna
lunar teachable intuitive wisdom
Shukra svadishtana
maximum attraction sensual pleasure
Shani
anahata
solar active but detached pursuit of justice and order
Surya
manipuraka lunar fullest expression of vital will power

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Not posted:
Earth: dhanishtha, rohini, Jyeshta, anuradha, shravana, abhijit, Uttara ashada
Water: purva ashada, ashlesha, mula, ardra, revathi, Uttara Bhadrapada, shatabishak
Fire: Bharani, Krittika, pushya, megha, purva palguni, purva Bhadrapada, svati
Air: vishaka, Uttara phalguni, hasta, chitra, punarvasu, ashvini, mrigasirsham
Space : no starts associated with it
In the Ida:
Earth influenced by mercury, water by the moon, fire by the venus and air by Jupiter
In Pingala: earth under the influence of the sun, water under Saturn, fire under mars and air
under moon (rahu).
Sushumna: earth relates to mercury, water to moon and Venus, fire to sun and mars and air to the
ascending node of the moon and Saturn and Space to Jupiter.
Earth- Taurus, virgo and Capricorn, Water- cancer, scorpio, pisces, air- Gemini, Libra and
Aquarius and fire- aries, leo and Sagitarius. Space has no influence on the signs of the zodiac.

Pingala, ida and sushumna- sun, moon, Rahu (ascending node of the moon), excitable, calm,
mixed. Pitta, kapha and vata, male, female, neutral, Shiva, Shakti, ARdha narishvara, black,
white grey. Day night twilight, fire and air, water and earth, space.
Days- Sunday, Tuesday, Saturday/ Monday, Wednesday Thursday, Friday/ Wednesday and
Thursday. Lunar month- vaishakha, vana, karthika, magha/ Jyeshta, Bhadrapada, Margashirsha,
pHalguna/ Ashadha/Ashwina, Pausha and Chaitra.
Samkranti- Aries, Gemini, Leo, Libra, Sagi/ Taurus, Cancer, Virga, Scorpio, Capricorn, Pises/
Signs of zodiac- Aries, Cancer, libra, Capricorn/ Taurus, leo, scorpio and Aquarius/ Gemini,
Virgo, Sagi and Pisces.
Lunar Asterisms- Ashvini, Bharani, Krittika, Utt.Shadha, Abhijit, shravana, Dhanishta,
Shatabisha, Revati, Pur.Bhadrapada and Rohini / Ashlesha, pur phalguni, utt, phalguni, Hasta,
Chitra, Svati, Anuradha, PUr. Ashada and Jyeshta/ Mrigashira, Ardra, Punarvasu and Pushya.
Direction: East and north/West and south/ Angle
(Secret Power of Tantric Breathing- Swami Sivapriyananda.
Verse 118








Translation:
What does the one who has ahamkara say here?
Talking about religion and spirituality collecting money
If questioned, Why? speaking ill
These words will happen in the kali yuga
Great Souls like the sky are present on the hill
They will not come into this world, lie, lie, he will say
Abusing great souls sweet as honey
He will die and have a birth as a dog.
Commentary:
Agatthiyar describes a person who claims to be spiritual but is driven by ahamkara. Such person
will talk about religion and spirituality to collect money from others. When they question him
about it he will speak ill. He will declare that great souls live only on hills and mountains and
they will never come into this world and that if any one says otherwise it is a lie. This statement
is very interesting. Agatthiyar is attacking those who say that siddhas will live only in seclusion
and they will never come into this world. When some people say that they have seen the siddhas
others will ridicule them saying that it is a lie. Agatthiyar says that such a person who abuses
great souls will die and be born as a dog.


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Verse 119

Translation:
The one who took up. Another one, what to say!
Will great souls be like this, Sir?
Even if he is associated (with great souls) he will not have lasting interest in sushumna
He will say, Do as you mind tells you/ as his mind tells him to bid
Even if directed he will not have lasting interest in sushumna
This is insignificant, there is something greater than this, he will say
He will ruin the minds of even great souls
When they question. Go away from him, hear more.
Commentary:
Agatthiyar talks about another type of charlatan here. This person will claim that he is a great
saint. However, he will have no interest in kundalini yoga. He will act as he pleases; will
suggest whatever comes to his mind as sadhana. One is reminded of modern age gurus (the
numbers are plenty, one need not mention their names here) who prescrive all kinds of bizarre
practices that have no basis or value as sadhana. Such a person will ridicule kundalini yoga and
say that there is something bigger than this. He is so convincing that he will even corrupt the
minds of great souls who question him. It defies logic when we see so many learned men and
women falling for such gurus in these times. Agatthiyar tells Pulatthiyar to go away from such
people as they are very bad influence.

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Verse 120








Translation:
Action of another. If he comes seeking
Guru, after searching for him carefully for a long time,
If he comes saying, Guruve!
Falling at his feet like a palm tree without a base,
Covering his mouth with both palms, offering food
Happily offering everything that the Guru asks for
The Guru will grant wisdom to such a person
Who offers, with both hands, his material possessions and soul.
Commentary:
Agatthiyar says that sometimes a disciple will seek a Guru for a very long time and come to the
right one seeking wisdom. He will fall at the feet of the Guru, as an act of supplication, like a
palm tree that has no base. He will happily offer the Guru, food and anything he asks for. For
such a disciple who offers his material possessions, his body and soul, the Guru will grant
wisdom.


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Verse 121









Translation:

Useless disciple
When wisdom is granted in his present state,
This is useless compared to all the things
I know already/daily. What a guru you are!, Go, Go.
Did you come so elaborately only for this?
All the things I gave you as offerings and the expenses
Pay it and go,he will fight so.
He is maimed, he is a useless cow, not useful ever,
Everyday is a tumult, like a festival.
Commentary:
Agatthiyar is now talking about a disciple who demands money back guarantee! When a true
guru mentioned in the above verse grants him wisdom at his current state, as is, he will
complaining saying, What you have taught is nothing new. It is nothing compared to what I
already know. Only for this knowledge you came here pretending as a great soul is it? Go, Go.
Return all the things I gave you as offering and the pay back all the expenses I paid for. He will
fight so. Agatthiyar calls that person maimed, not physically but mentally. He also calls him a
useless cow! Such a person will only make a big show everyday as if it is a festival, displaying
his so-called spirituality and interest in wisdom to the whole world.

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Verse 122

Translation:
He is a showman. Listen to the action of another.
He will talk about all the books and knowledge
He will show off all the tricks he had learned
He will make those who see him get impressed and worship him
He will brag. When great souls come
He will shake his head like a blind dog
When them near him with awareness, he will pull back his legs
If they come forward still, he will salute and insult.
Commentary:
Agatthiyar is describing another so-called spiritualist. This person is well learned. He can talk
expertly about several books, philosophy and display all the tricks that he has learned. He will
impress those who hear him so much that they will worship him. When great souls come to see
him he will shake his like a blind dog shaking his head. If they approach him to prostrate he will
pull his leg back out of fear as if they will pollute him. If they continue to come closer he will
salute them and still insult them.
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Verse 123








The thief
He will insult, the charlatan, he is a thief
He belongs to the evil path. He is bad, the cheat, the backstabber, Son!
He will perform worship several times imparting wisdom
To the golden statue, sacrificing a goat and offering gruel,
He will make a show, what is temple, what is dharma
He will lament himself
He will go to Kashi to get rid of his karma
He is a donkey, the learned stupid/coconut frond
Translation:
This verse is about a person who immerses himself in performing rituals. He performs rituals
uttering verses of wisdom in front of a statue made of gold, sacrificing animals and offering food
items. He goes to Kashi to get rid of sins without realzing that none of these will grant him
wisdom. Agatthiyars adjectives for him are donkey and coconut frond. Calling one a coconut
frond is to say that he is totally stupid.
We see a similar anger in Sivavakkiyar when he calls such people as Cleaning the bell, taking the oral
secretion from bees Ye stupid people who pour it over broken stone! and questions them whether
offering goat and gruel to the gods will relieve them of their diseases (verse 518, Sivavaakkiyam)

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Verse124








Translation:
If it is coconut front it will carry the dead,Son!
People in the world will grow and consume it, See
This one is a coward, the useless, learned sinner
Low life, will be born in hell in seven births
The sinner who roamed like a boat without the oar
He is the donkey, the useless one, the stupid,
The shirtless sinner, if you see his face
Push him away, the dirt from the creamation ground.
Commentary:
Agatthiyar elaborates on the person he reprimanded in the previous verse. He called him a
coconut frond. Now he says that at least a frond carries the dead, people cultivate the coconut
and consume the products. This person, on the other hand is totally useless. He is cursed to
remain in hell, he is like a rudderless boat, he is useless. Agatthiyar calls him dirt from the
cremation ground.
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Verse 125







Translation:
If it is dirt, we can cultivate and consume
Worldly people are not so useful
(There are people who create Sivas daughter without water) (not clear)
For the foolish sinner this also does not exist
They do attain moksha in either this birth or any birth
What if this man is born or not born?
Without salt (not clear) listen to the action of another one
O O O he is the embodiment of wisdom, see!
Commentary:
There are two lines in this verse that are not clear. One wonders whether there were scribal
errors. Agatthiyar deplores the person he called dirt in the previous verse. He says that if it is at
least dirt it will be useful for cultivation. This man is useless. The third line is not clear.
Agatthiyar says that such a person will not attain moksha ever and it is immaterial whether that
person is born or not, his birth is useless. He is starting to describe another person next.
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Verse 126

Translation:
See what the way this man operates,
He will serve anyone
He will listen carefully when there is an argument
He will go away if it is wisdom
Not needed, he will never help
Do not associate with such useless fellows
Even if they come near you
Discard them as if they are dogs.
Commentary:
This category of people that Agatthiyar describes loves to serve popular people who engage in
empty arguments. When there is exchange of real knowledge they are not interested. Agatthiyar
says that such people are useless, they will never be of any help. He advises Pulatthiyar to get
rid of them as if they are dogs.

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Verse 127








Translation:
Even if it is a dog that should be discarded
It will survive seeking discarded leaves on the streets
This person is not good even for that
This sinner will die of hunger
He will become happy looking at the peak (?)
Even when he dies he will be born as a donkey
Listen to the action of this one
He is better than the one who says, there is nothing, go away
Commentary:

In this verse Agatthiyar says that even a dog that should be shunned would live on the streets
surviving on leftovers from others. This person will not get even that, he will die of hunger. The
next line is not clear. Agatthiyar says that such a person will be born as a donkey. However, he
is better than the one who discounts everything as insignificant and chases others away.

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Verse 128









Translation:
The sociable disciple
Superior, Son, Superior, Superior
Supreme, superior, removing everythin
The air, the samsara, karma and dharma
Food, austerities and offerings to everyone seen
Visiting temples, bathing in sacred waters
For destitute and vagabonds, feeling sorry for them
Actions, Son, Are there any that are not the actions of Sivan
Remaining sociable is very good.
Commentary:
Agatthiyar says that one need not become a mendicant. It is good to love in this world, with a
friendly attitude, performing karma, dharma, austerities, offering food and others things to
others, visiting temples and bathing in sacred water bodies. All these actions are good as there is
no action in this world that is not the action of God.


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Verse 129









Translation:
Good you said, my Guru, Agatthiya murthy,
The Lord, The life of vedantic dance,
Then you talked about jnana and desire
Arahara! Kayasiddhi, Kalpam, you mentioned,
You taught about how to remain immortal
You also said that it is glorious to search for parajnana
You told us to remain with the world
O O O please explain what is jnana
Commentary:
Pulatthiyar once again summarizes what he learned from Agatthiyar here. He says that
Agatthiyar has spoken about wisdom, desire, kaya siddhi, kalpam, how to remain deathless, how
knowledge about the Supreme is glorious and how to remain with the world. Now, Pulatthiyar
wants him to talk about jnana or wisdom in detail.
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Verse 130





Translation:
Pulatthiya! The One with devotion! When you wanted me to say
I will describe in detail, the subtlety, listen,
Learning for several days, that should be learned,
With great desire for living, speaking lies,
Speaking ill and insulting great souls,
Even if they receive advice they do not abide by it,
They are nothing but blade of grass, that dies
The topics discussed before are great Son.
Commentary:
Agatthiyar talks about people who read for the sake of acquiring knowledge that they can use to
make a living, who say countless lies to survive, who insult great souls and do not stand by the
upadesa they receive. Agatthiyar calls them blades of grass that die out easily. He then adds that
what he spoke before with Pulatthiyar were important topics.
,

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Verse 131








Translation:
My supreme Guru, the life of the dance
True knowledge, the silent assembly, the wise one
The one who reached the glorious effulgent gemstone
Sivasiva! The one who possesses the eight siddhis
Climbing the whorl with the help of vital air, the six assemblies
Seen through the consciousness, the Lord of kumba,

As the mental capabilities are different for

Different people please point it as this.
Commentary:
Pulatthiyar praises Agatthiyar profusely in this verse and brings out a very important point here.
He lists the glories of Agatthiyar, as the one who is his preceptor, the one who possesses the
ashtama siddhi, the one who performed kundalini yoga experienced all the six cakras and
became the Kumba muni, lord of kumbaka or retention of breath or the fully complete Lord. He
then tells Agatthiyar that people differ in their capacity to understand a concept. Some need only
a hint while others need elaborate explanation. He requests Agatthiyar, hence, to explain in
detail about jnana.
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Verse 132








Translation:
The graceful Pulatthiya! The wise one!
Is there any action that is not Sivas
The darkness, the mother and father, coming together
The life that was created in their bliss, son
At the time of creation they remained as one
The mind started functioning as wised
These words are very pregnant son
People in the world will lament as karma and dharma.
Commentary:
Agatthiyar says that it is only the divine will that creates a life form as all the actions are nothing
but actions of Siva. The darkness, the mother and father, Sakti and Siva in unison, created life

forms in their bliss and the mind started functioning as they pleased. Without knowing this,
people say that life occurred due to karma or dharma.
This is an interesting verse. The darkness mentioned here makes one wonder whether Agatthiyar
is referring to the concept of lives emerging from a black hole. No one knows how life forms
emerged from such a singlet state. Agatthiyar is explaining it here as the action and inaction,
Sakti and Siva, came to an equilibrium and that state, the bliss, caused creation. This is a great
phenomenon and Agatthiyar rightfully says the same in the last but one line. Among the
Siddhas Agatthiyar and Kakapujandar were said to exist even during the great deluge when the
entire manifested universe dissolves and reaches the singlet state, the black hole. Hence, his
report is the most authentic description of creation.
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Verse 133








Translation:
As sin and good fortune- they will lament
They will feel sorry that it
Occurred due to the evil dharma, without knowing the truth
They will scream like donkeys, the religious ones,
They will remain talking decoratively and go away
Oh! They will not know the truth of how things are
They will not jump through the branch to know about the clan
They will ask about the clan without knowing about the lineage.
Commentary:

Agatthiyar says that without knowing the truth about creation, that it is due to divine will, people
will blame it on karma and dharma. They will bray like donkeys and talk ornately. Agatthiyar
laments that without perfroming kundalini yoga, climbing through the branch- the sushumna
nadi, they will waste time talking about worldly identities such as clan and lineage.

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Verse 134








Translation:
My Guru!, Sir, you said they will ask
What is the action of the merciful clear headed souls
You told the action of the ignoramus
You exposed the cheats and the debauch
Are these all or are there more?
Please clear any doubts that may arise
Having mercy on me your serviture
Please bestow your grace, I will ask you after that.
Commentary:
Pulatthiyar lists all the types of people that Agatthiyar spoke about, the cheats, the swindlers and
the debauch. Agatthiyar also described the actions of the good and the ignorant souls. Now
Pulatthiyar requests Agatthiyar to bestow his grace on him and he will ask him about more.
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Verse 135









Translation:
The graceful Pulatthiya! The wise one!
My love! Listen to me
These words are special knowledge
Pulatthiya! Is there a son other than you?
Listen to me say about the whorl
He will appear as if roaming. If it is said it is the truth
He will perform austerities with darkness in the mind
Those who see the face of this Guru is a sinner.
Commentary:
Now Agatthiyar is talking about evil gurus. The one described in this verse has a dark mind an
evil mind. Agatthiyar says that even if one looks at the face of this guru one will become a
sinner.
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Verse 136

Translation:
Sinner, he is a horrible sinner, the super sinner
The attainment obtained by breath control will be lost for a sinner, Son
He is an angry one, very angry, the evil, angry one
The deeksha he obtained will become soil
Chaff, he is the fully grown chaff
Sastras will not be effective and material wealth will not remain
He will rave until the spirit goes away
Arahara! Until the sun remains he will be in millions of hells.
Commentary:
Agatthiyar continues about the evil guru who performs austerities with darkness in his mind. He
says that he is the super sinner, for whom the vada siddhi and sastra will not be fruitful. He will
lose all his material wealth, the initiation he obtained will be a waste and he himself will be a
waste like the chaff. Such as person will show off until he dies and then live in millions of hells
until the sun remains.
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Verse 137








Translation:
Listen to the actions of another one who is full of ahamkara
Seeking and accumulating sastra
Reaching a guru, protecting him
Learning everything that the Guru has learned
He followed the one who drank the beverage,
The arrack, copiously.

We went in the path of great destruction

I did not see him return, the one went away so, did not see him.
Commentary:
This is an interesting verse about another expert. This person seeks and learns all the sastra. He
will also obtain upadesa from gurus. However, he will lose himself drinking toddy copiously
and get destroyed. He will reach point of no return.
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Verse 138








Translation:
The one who got lost, with his mind
In distress and directed towards his Guru, will drink toddy.
Ones life will be forgotten and also the glory of vasi.
Even when stopped the pitta will not stop
If the air rises wastefully
The Brahmam (wisdom) will vaporize like camphor kept in the air,
He will be ashamed shamelessly, his head will fall, Sir
Good souls and the Wise will laugh at him.
Commentary:
When a person starts drinking alcohol he will lose his memory, forget about himself. The vasi or
breath control that he learnt will go waste. Among the three humors, pitta will rise in the body.
Even if he raises the prana it will go waste like camphor kept in the air. He will earn dishonor.
However, he will not even feel the shame. The wise and good souls will ridicule him.

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Verse 139

Translation:
They laughed as he did not have any good qualities
He will be disgraced like a dog on the streets
He is a great sinner who created inmity
Do not associate with them, listen somemore
Saying that they will create as cave, holding the breath
He will salute with the family folks calling him Guru
With the practice of controlling the moving breath
What is the use, what is the use, is there any use?
Commentary:
Murder, drinking alcohol, coveting anothers wife, stealing and abusing ones preceptor are
considered the five grievious sins or pancham pdhakangal. Some scriptures say that
associating with one who performs the above sins is also a heinous crime. In this verse
Agatthiyar is talking about a spiritual aspirant who is also a drunkard.
Even if one is an expert of vasi yogam if his a drunkard all his efforts will go waste. Hence, the
Siddhas lay great emphasis on ethics and morals and advise that one should pursue them before
any spiritual progress. The drunkard whom Agatthiyar is talking about will be ridiculed by
everyone. Even if he practices breath control and the sadhana of raising the kundalini to ajna
cakra (also called the cave) it is of no use.
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Verse 140









Translation:
The disciple with bad qualities
Yes there is Pulatthiya, hear further
Elaborately the actions of the worldly,
Falling at the feet, becoming a disciple
Being humble and melting in devotion as a serviture, obtaining initiation
Fighting will the world and verbally abusing them
Without remaining steady, this man who figts like a cock,
The one who abuses great souls
Barking like a dog, he will die and meet destruction.
Commentary:
This verse is about a vain disciple. This man seeks a true guru, joins him properly as a disciple,
attains all the spiritual and religious knowledge and yet gets destroyed due to his vanity. He will
talk lowly of others, abuse great souls and pick fights all the time. Agatthiyar says that he will
die, barking like a dog (constantly fighting with others) and be destroyed.
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Verse 141







Translation:
See Pulatthiya! The worshipful one!
He will say first show me, I want Kailasa,
If you plant the seed it will sprout and yield the vegetable
This wastrel, will ask for the vegetable while there is only the seed
See Son! One should weave at the right for weaving
It will expand from a palm length to thousand yards
People of this world do not know this truth
They will say give me all the thousand yards right now.
Commentary:
The impatient disciple seems to be an appropriate title for this person. This man is in a hurry to
attain realization. He is not willing to wait for the required time. He is also not willing to do the
needful. He wants everything on a platter, right this minute! He asks his Guru to show him
Kailayam right away. Kailayam refers to the state of supreme consciousness. The sahasrara and
the zone above it are called Kailaya in the Siddha parlance. Agatthiyar says that one should plant
the seed and wait for it to grow into a plant that fruits. One cannot ask for the fruit right away
while it is still in the seed stage. One should be willing to do the needful, weave at the time for
weaving. Only then the experience will gradually unfold, like the cloth going from palm length
to thousand yards. Agatthiyar says that people lack the patience and the willingness to perform
the effort needed for realization.
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Verse 142








Translation:
If asked, give can the handless one give
Can the one who is not smart go to fight in the battlefield
If said, Go can a deaf person hear it
Will the fire grow without a spark, Tell me,
If said, Go can the one without legs go
If you said, Insult will it become an insult
If bid to spread can the space spread
The sinners who have not seen, realized and listen to it.
Commentary:
In this verse Agatthiyar is telling Pulatthiyar that one cannot accomplish an action unless one has
the capacity to do it. A legless man cannot walk if bid, a deaf person cannot hear, a fire cannot
grow into a blaze without a spark. Similarly, one cannot attain wisdom unless one develops the
capacity to attain it.

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Translation:
Sinners! The life you got
Is that created by the mother and father over a long time

These folks who have become useless

Pushing them away listen to the actions of the Gurus
Do not roam around angrily, Pulatthiya
Listen to the actions of those who adorn the garb of a guru
Reading all the books and learning them
Arahara! They are those who adorn the saffron robe.
Commentary:
Agatthiyar is starting to describe charlatans who pose as gurus. He tells Pulatthiya that the life
one lives is that created by his parents. Hence, one should not waste ones time with those who
only live the life that their parents gave them. One should seek the true purpose of life.
However, one has to guard against those who pose as gurus.

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Verse 144








Translation:
Adorning a garb holding a kamandalam and a yoga stick
Wearing the tigher skin and smearing sacred ash,
Displaying pomp, wearing the rudraksha beads
With a chain of silver in the waist, a copper anklet,
I know wisdom along with breath control,
For the egg laid in a niche, when mystical accomplishments
Occur, they will fight without realizing it.
Commentary:
This verse is about a false guru who is complete with all the external paraphernalia, the water
pot, the yogic stick, the tiger skin dress, sacred ash on the body, the copper anklet, silver waist
belt etc. This person has all the trappings of a guru but lacks the wisdom. He will claim that he
is an expert of breath control and knowledge. Agatthiyar calls him the egg laid in the niche. Just
like the egg that does not know that it contains a lifeform within this man does not know his

potential, that he is Divine. He will claim that he is an expert but will not even know it when
siddhis occur to him. He will fight without realizing it.

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Verse 145









Translation:
Worship by the deceitful guru
He will fight where people are assembled
He will act as if he stepped on cowdung, he will escape
He will perform the act of a guru, Sir,
Seeing it and realizing it, Pulatthiya listen somemore
He will count the rudraksha beads wearing it
He will perform worship ritual as if he knows everything
He will approach the cakras circling them with deceit
He will tell people to bring it to him
Commentary:
Agatthiyar talks about a false guru here. Such a person will pick up fights when he sees people
assemble in one place. If it gets to be too much he will pretend as if he has stepped on cow dung
and escape from that place. He will wear rudraksha beads and count them as if he is keeps
counts for a japa. He will perform worship and other rituals as if he is an authority on the
procedures. He will talk about the cakras and yantras as tell people to bring them to him to cast.

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Verse 146








Translation:
He will say, he will write some and give it
He will recommend elaborate austerities
He will kill goat, pig and chicken
He will circle the kitchen of women
They will chew empty mouth (talk without matter) drawing the cakra
Offering vada, superior food, lamp and fragrance
He will dig. With sacred vessels for worship
He will feel proud of eulogizing matter.
Commentary:
Agatthiyar says that the expert mentioned in the previous verse will tell people that he knows
about yantra. He will draw them and give it them recommending worship rituals, sacrificing
animals such as goats, pig, chicken. He will spend his time in the kitchen focusing only on food.
He will engage in empty talk. He will offer an array of foods to the cakra, make a big show of
worship with appropriate sacred vessels and feel very proud. All he is doing is worshiping
matter.

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Verse 147








Translation:
He will offer to women with great pleasure
He will have in the vessel of the Guru piling it high
Giving greatly to those who come to him
And make them lose valor and lament like him
When concentration happens he will vomit
As he has not developed his capacity to arose the sushumna
Eating greatly and enjoying
He will die without being mindful, see.
Commentary:
The showy yogi described in the last verse will focus only on food. He will offer food to
everyone in great amounts and he will consume it also in great amounts. If he tries to raise his
consciousness he will throw up as he has not developed his capacity to raise the kundalini
through the sushumna. Such a yogi will spend all his time nurturing his tongue and die without
even being mindful.

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Verse 148






Translation:
See his action, Son, he became a guru
Due to the sin of the vital air/leg not circulating in the head
See the action of another gurus action
I will tell you Pulatthiya, listen comfortably
I swear son, attaining this education
Is rarest of rare. All the karma
Are waste son. What is the point in being born in this world?
If the true locus is known only liberation, isnt it!
Commentary:
The term kaal which means leg in normal expression means the prana or vital air. Talai which
means head in colloquial Tamil means sahasrara. Thus, in line two, Agatthiyar refers to the vital
air circulating through the sahasrara. He says that talking about karma and rebirth will then
become a waste as the one who has attained this knowledge, one who knows his true locus will
attain mukti.

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Verse 149








Translation:
Adorning the garb of a Guru who talks about mukti,

Without him forgetting any of his boorish qualities

Calling women sakti and tilting his head
Between their two legs, behaving
Without any sense and devotion of the religious
Saying that this is the entity in the fully complete
And placing it over the knifes edge, speaking so
If they accept these, everything became a waste.
Commentary:
This is a very powerful verse that dismisses some the practices, like the yoni puja or cakra puja
of the vama marga that the tantrics prescribe. Agatthiyar says that those are mindless, senseless
practices. He says that these practices are like walking on the knifes edge. One will lose
oneself complete and meet utter destruction. He says these methods are utter waste.
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Verse 150









Translation:
Gurus who are donkeys
It is lost, Son, as it the Gurus with clarity did not talk about it
Due to the sin of desiring fallacy over truth
It became so due to religious fanatism
Due to roaming around uttering mere decorative speech
The speech due to expansion of the ego and pride
Due to ignorance about the glory of the locus of birth
It dried due to ignorance of Sivajnanam
Even when they are learned, those gurus are only donkeys.
Commentary:

Agatthiyar calls those who waste their lives not knowing the true knowledge as donkeys. They
never heard it from a true Guru. They prefer fallacy, they are mad with religious fervor, they
engage in empty, showy talks and have fully expanded ego and pride. They do not know their
true locus, that they are supreme space. They do not know sivajnanam. Hence, in spite of
learning all the texts they are still ignorant donkeys whose talk is only braying.

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Verse 151








Translation:
You talked about Self, My Preceptor, Agatthiyar moorthy,
You chided him saying, He fell in the gap
The Sivajnanam-the sky, Raja yogam
As those who occurred remained, they were lost,
Everything is available if a body is taken up
When the body perishes everything is lost
This forest-like words, my preceptor,
Please explain it in detail as if spreading a shop.
Commentary:
Pulatthiyar mentioned that Agatthiyar has so far described about different types of people, how
they lose themselves going after insignificant benefits including physical pleasures with a
woman and erroneous worship rituals. He has said that Sivajnana and Rajayoga are lost for them
as they remained so.
Then, Pulatthiyar brings up a very interesting point. He says that Agatthiyar has told briefly that
the tapas, Sivajnanam and Raja yogam are possible only when there is the physical body. It is

lost if the body is lost. This brings an important point about birth into this world and the karma
theory. This material world is called karma bhoomi or the land where one can work out his
karma. For that one has to take up a physical form. It is said that even the celestials are jealous
of people in this world as they have a chance to enact their karmic results. When one leaves this
physical world one is locked up in a subtle form and one can only enjoy the benefits of ones
karma. One cannot do anything about it, one cannot amend it expiate it. Pulatthiyar reflects this
sentiment about karma in this verse. He requests Agatthiyar to elaborate upon this concept.
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Verse 152









Translation:
I will show Pulatthiya! The worshipful one,
The life of cessation of vital air and merging with vsi,

I will adorn the essence preferring the glory

Preferring the truth free from fallacy I will tell you, listen,
I will shake the, those who remain in the jewel of embodiment of consciousness
It does not matter whether it is lighted or discarded, It is for them,
I will adorn the Sivajnana to those who come, Sir
Is there any darkness for the lamp of consciousness, only subtlety, Sir.
Commentary:
Agatthiyar talks about kumbaka and vasi yogam first. He says that cessation of breath
(kumbaka) and merging the consciousness with the breath regulation is supreme
life. He says that for those who remain in the jewel of consciousness, the flame, it is a
permanent state, a glorious state that is the ultimate truth. He adds that there is no
darkness, the darkness of ignorance, when this flame is burning, only Sivajnanam.


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Verse 153









Translation:
Is there darkness? you asked, Sir, My Preceptor!
What a glory! What a glory! You, glorious One!
You told us about the eternal kaya siddhi
Ara hara! You talked about vsi and sivayogam.
You told us to discard considering women as sexual objects
You told us to have intercourse with the fully complete as the lady

You can do this, the method of the whorl

Please point out these subtleties as those.
Commentary:
Agatthiyar remarked in the previous verse that there is no darkness for one who has lit the lamp
of supreme consciousness. Pulatthiyar is referring to this in this verse. He says that Agatthiyar
has described the kaya siddhi, vasi yogam or the sivayogam. He also advised all to not seek
women for physical pleasures but to merge with the Divine, the fully complete, the Purnam.
Now, Pulatthiyar is asking Agatthiyar to point out the actual details of kayasiddhi, the subtle
esoteric steps.
This verse shows us how a teacher imparts knowledge to his student. A good teacher does not
teach everything in the beginning itself. He tells some information, waits for the student to
understand it and come up with the right questions. Only when he hears the right questions does
the teacher teach the next step. Hence, a disciple needs not only the capacity to absorb all that
the teacher gives him but also be able to ask appropriate questions.

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Verse 154
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Translation:
I will tell Pulatthiya! The expert of the sushumana
Unless you learn this through question and answer it will not become clear
I will tell you, while performing kayasiddhi (perfecting the body)
Consuming the two kalpa, I will dissolve
That which is impossible. What are the two kalpa, if questioned
I will show them as rasam and gendham, Son,
I will explain the akara along with the ukara, the two.
Seeking a woman, only six per year.
Commentary:
Agatthiyar is teaching how to perform kayasiddhi. Kaya siddhi is the process of perfecting the
body. Siddhas recommend three methods to attain kaya siddhi. (Please refer to the article Types
of bodies that I have posted at www.scribd.com on this topic.)
They are alchemy, kundalini yoga and ulta sadhana or reversal of the flow of semen. Agatthiyar
is talking about the first two methods here.
He starts by saying that one should learn these techniques from a guru through inquiry and
practice. He says that rasam and gendham should be consumed for the kaya siddhi. Rasam
according to the Tamil siddhas refers to pdarasam or mercy and gendham refers to sulphur.
Mercury, sulphur and salt are three important components in the field of alchemy, both western
and eastern. However, these are not the chemical mercury, sulphur and salt. They are union of
different principles. For example, sulphur is the harmony of the air and fire elements. It the
human body sulphur represents the limited soul or the Jiva. It is the flame of our awarenenss and
like the air principle can freely move at its will. Material sulphur catches fire easily and
vapourises thus having the qualities of fire and air.
Mercury represents the composite of water and air elements. According to Greek mythology
mercury is in constant movement between the gods and the humans. In the human body it
represents the divine force. While sulphur is the soul, the consciousness of the individual
mercury is the life force that moves through the soul and animates it. Chemical mercury is also
interesting in that it is highly moveable, volatile and remains in all three states of matter easily.
Salt in alchemy represents manifestation. It is the vehicle through which the subtle principles
work. It is composed of the water and the earth elements. In humans, salt represents the human
body where the sulphur (soul) and mercury (life force) work.
When we look at mercury and suphur in the philosophical sense we see that they represent the
Divine (akara) and the limited soul (ukara) with the salt being the makara. Sure enough!
Agatthiyar says in the next line that he will be describing the akara and ukara or the kundalini

yoga. He starts describing about the third method of control of the semens flow. He says that
coitus should be six per year. It is not very clear it it means only six months in a year, six times
in a year or on six specific occasions. (Please do not interpret it as six women per year!)
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(: www.scribd.com, types of bodies,
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Verse 155

Translation:
You do not have to give up wishing it as a means/six times
The Worldly would say we need nourishment/enjoyment
Giving it up completely is very good
Otherwise, if there is coitus, it is good if the semen is not expelled
If it climbs up, it is the path of the raja yogin
Leaving this, if the semen falls, it is only destruction,
Kalpa is very difficult with the fluid,
Intercourse where the semen is released is very bad, indeed.
Commentary:
Agatthiyar is talking about a very important concept in this verse. This is the third method to
attain kaya siddhi or the perfected body. It is called ulta sadhana or contrary practice. It is also
called pariyanga yoga or the yoga performed on a cot. Another name for this is maithuna yoga.
Thirumular in his Tirumandiram third tantra section 19 talks about this yoga (mantiram 825844). This concept should be understood properly so that one is not deluded by the claim that
tantra means sex.
Pariyanga yoga is not tantric sex or worship through sex. It is the transmutation of the yogins
sexual energy without engaging in the act of sex. Tirumular says that when the silvery lust of the
man meets the liquid gold (that of woman) then both of them bemoan as they have lost the
chance to attain spiritual heights. However, if the goldsmith closes with coal, the way of the
silver melting and going to the gold, the rising fire is channeled through the funnel and he keeps
it controlled at the uvula.
The semen is known as bindu, the source of life. It is called bodhicitta in Buddhism.
Immortality can be achieved if the usual downward flow of semen is reversed and made to flow
up through yogic practices. This method is called paravritti. The most restless rasa in our body

is the semen. If it can be turned into a hard element, vajra, its restless character is destroyed.
This is similar to the way of transforming liquid mercury into a solid. The Yoga Upanishad
says that when the flow of semen is arrested the body will get a special fragrance. The Natha
siddhas practiced this ulta sadhana. This method is considered to be the reversal of manifestation
or reabsorption of the cosmos. This is the samhara of Siva.
When the flow of the semen is controlled from its normal behavior of flowing downwards, it
becomes ojas or the spiritual energy. Transmuted ojas becomes tejas or effulgence. Reversing
the direction of flow of the semen is called urdhva rethas. In Tamil it is called vindhu marittal.
Dr. T.N.Ganapathy has written an article about this in his book, Essays on Tirumandiram
(Babajis Kriya yoga order of Acharyas Publication). He says that the yogic technique of nonspilling of the semen is called skanda. As long as the control of semen is not attained, skanda is
not born. Bogar has mentioned this yoga in his ashtanga yogam and Saint Ramalingar in
Anubava maalai. The term ashtanga yoga itself is interesting. It means eight limbs. It does not
mean the eight limbs, the two hands and two legs of the each partner in the coupling as it would
then be bhoga and not yoga! It is that the four anthahakarana or internal organs of the couplemanas, buddhi, ahamkara and citta becoming one between the couple. Ramalingar says that
this is the supreme love between the lover and the beloved. The human soul is the lady while the
Supreme Lord is the beloved. They embrace in the pure state of supreme love without any
physical aspect attached to it. This is referred to in Buddhism as yuga naddha. The erotic
overtures of Jayadevars Gita Govindam also reflects this sentiment.
Three types of yoga are mentioned in the Siddha parlance. They are the black yoga, grey yoga
and white yoga. Black yoga is when the semen is released. Grey yoga is when the semen is
released sometimes and withheld sometimes. White yoga is when the semen is withheld at all
times. The white yoga is the supreme yoga. This supreme technique has unfortunately
deteriorated to physical gymnastics and lost its value. This method beongs to the vamachara
where the term vama refers to a lady of kundalini.
Tirumular has given the specifics of this process in the Tirumandiram. In verse 521 he says, He
sports the garland of the white skulls, his spreading locks are matted, he supports Universe vast,
He fills space in eight directions, on the throat of his downward directed face darkness suffuses,
they say he swallowed poison, they are ignorant, they know not the truth. When the sexual
energy Shukla is directed below in this body space it is dark. When it is sublimated above the
throat it becomes the white light that illuminates the body. Tirumular remarks Without
knowing this concept people say that Siva has swallowed poison. They are ignorant, they know
not the truth. Siva sublimates the dark physical energy above the ajna cakra. Sivas form as
Neelakantha represents this concept. The downward directed face represents the downward sex
energy and the upward facing face represents the sublimation of this energy.
How to carry out this process?
In mantra 825 tirumular says that anointing the damsels body with fragrance if one knows how
to shoot the breath through the sushumna during the physical union the enjoyment will never
cease.

The lady should be 28 yrs old and the man 30 yrs. The first eight days of the waxing moon are
not appropriate. One can perform this union on the remaining six days and the first six days of
the waning moon. He also advises to avoid the fifth, sixth and the eleventh day after
menstruation and to perform in the six days in the middle and the remainin three weeks that
follow. He mentions how to release the semen as follows: let it be the fourth muhurtha when
they perform the sexual act when the moons kala shines bright (left nadi) and the breath in the
suns nadi runs low. Emit the bindu holding the breath, with the breathing occurring through the
right nostril and that in the left nostril is suppressed. The time stipulated for this practice is five
ghatikas or approximately two and a half hours. In the sixth ghatika the damsel goes to sleep in
her lovers arms.
Tirumular warns that this practice is only for the most advanced practitioners who are experts in
the kechari mudra. The yogi experiences the supreme space or vetta veli at the pinnacle of this
technique. Tirumular says that this technique was taught by Siva to Sakti and if one is able to
unite Siva and Sakti through this process, in the cranium, one wil live for millions of trillion
years. (841).
In the verse 1967 he mentions that the bindu can be conquered by merging the letter ci with
the pranava. This results in the mantra civayanama.
According to Tirumular samsara and nirvana are coessential. In the verse 1491 he says that the
yogi may have both bogha and yoga. Through bhoga all the earthly blessings and through yoga
Sivas divine form. This is similar to Agatthiyars words in the first two lines where people
like worldly pleasures and one need not necessarily avoid it. However, it will be better if the
emission is avoided and made to flow upwards.
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Verse 156








Translation:
It is harmful Son, Pulatthiya, listen some more
If you forget to hear I will tell you
If it mixes it is difficult son, for the part of the fire,
It is easy for those who have seen it in this book
It will show the implied also,
This work will spread out the mat that was kept rolled
It will say the essence and the food control
Arahara! Vdam and poem, verily the words.
Commentary:
Agatthiyar says that releasing the semen is harmful and it is bad for the ascension of the fire of
kundalini. Agatthiyar says that the meijnanam reveals all these esoteric philosophies clearly as if
spreading the mat that was kept rolled up. It talks about the central theme or the essence, about
food control, breath control and greatness of words which are poems.


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Verse 157









Translation:
To say about this very personal, subtle, subtle
If revealed, everyone will become a siddha
No one can deny this book
We will announce the top and the bottom, listen
Do not reveal this to the lowly,
This book will tell all the essential knowledge
If said, study this knowledge is hard to attain
Do not show this book, son, hold it in the mind.
Commentary:
Agattthiyar elaborates about this book further. He says that the topics discussed here are very
personal and subtle. No one can deny the knowledge put forth here. He says that he will
describe the top and the bottom. This means the complete knowledge, from top to bottom. It
also means the subtle knowledge about the muladhara chakra to the sahasrara and beyond. This
knowledge cannot be learned from a book but should be obtained from a Guru about which he is
talking in the next verse. He advises Pulatthiyar to hold this book dearly and to keep the ideas
mentioned here in his mind.
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Verse 158









Translation:
Contemplate upon this book, son, in the sacred feet of the pure
Contemplate it for twelve years
Glory, Son, doing all the services
Siva sivaa! Offering all the dharma requested
Reach him and request, Please grant me the book
Do not ask, but stand quietly
It is a boon if his heart melts
He will quietly give the book and offer his grace.
Commentary:

Agatthiyar advises that one should approach a true guru and serve him for twelve years. One
should offer the Guru all that he asks for. He should not ask the Guru to give him the essence of
this book but should stand quietly. When the Guru is pleased with the disciple he will grant this
book to him, that this knowledge to him, and offer him his grace. A true guru knows what is
appropriate for a student at his current mental and spiritual maturity level. One need not ask a
guru to grant a particular knowledge or technique. A guru knows.
Scriptures say that one should remain in the gurukula for twelve years. This is the time when the
brahmachari remains with his guru learning various sciences and practicing sexual abstinence.
This helps the disciple to convert his sexual energy into constructive activities. Agatthyar says
that the disciple should offer all the dharma that the guru asks for. There is a subtle difference
between dharma and dhana. Dhana is donation while dharma is regulations or achara, rules that
one must follow depending on his position in life. This involves physical, mental and spiritual
injunctions. One has to serve the guru with utmost sincerity surrendering his ego, pride and the
ahamkara to him. He should submit himself to the guru trusting him fully that he will lead him
in the right path. Both the physical and mental attitude of the disciple required to receive the
grace of the guru is cultivated during this twelve year period of stay with the guru.
Agatthiyar saying that one should not ask the guru for this specific book reminds us of the
episode of Upakosala mentioned in Chandhogya Upanishad where Upakosala served his guru
Satyakama under such arduous circumstances that even the gods took pity on him. They came in
different forms and initiated him. The period of staying with the guru for such a long period

prepares the disciple psychologically as well. He loses his obsession towards his family, the idea
of this is mine is removed and he learns to live in a spiritual way instead of the family way.
Living with the guru is a blessing in itself. Gurus are realized souls and Divinity works through
them. They channel the Divine force and the disciple who lives continuously with such a guru
receives this grace abundantly. Thus, the guru is able to elevate the disciple in all the three
realms, physical- by making him perform karma yoga through service to the guru and fellow
disciples, mental or psychological- helping him cut delusion of me and mine letting go of
qualities such as ahamkaram, ego and false pride and spiritually- by being a channel and
directing the Divine energy towards him. The only goal of the student is to please the guru so
that his heart melts just as Agatthiyar says and he will grant the student all the knowledge and
grace.

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Verse 159








Translation:
If you do not make the offering then you have to wait for an eon,
Performing all the services that are suitable
Do not say lies, even a miniscular one,
Stand steadfast everyday (with you legs paining) and wait
Looking at his face perform japa (ask for the knowledge)
One third of the daily food
You will share with him
Offering what he seeks you ask/listen somemore.
Commentary:
Agatthiyar mentioned that one has offer dharma and service to the Guru and seek the
knowledge mentioned in meijnanam. He is elaborating on that idea in this verse. He
says that if one is willing to offer the Guru what he asks for then one should wait for

eons to get this knowledge. It is not that the guru is greedy! The guru seeks good and
bad qualities from the disciple as offering as this will prepare the disciple to be fit to
receive the knowledge. Good qualities- because one has to develop them to handle
this knowledge which is a practical method, bad qualities- because they have to be
culled out. One has to have unwavering desire to attain this knowledge. It is not a
passing fad, a temporary desire. One has to be prepared to wait for it however long it
takes to get it. Agatthiyar says that the disciple should look at the face of the guru and
perform japa. The japa here may be the request for the knowledge. The next line is
interesting. He says that the disciple should offer 1/3 of his food to the guru.
Traditionally, disciples who live in an ashram go around with a begging bowl, collect the
food offerings from householders and share it with the guru. Agtthiyar tells Pulathiyar
that the disciple should offer everything the Guru asks for and seek the knowledge.


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Verse 160


Translation:
The way to act
Listen Pulatthiya! If he gives the book
After service, it is very good
It is a sword, When the book is obtained through payment of wealth
Then the glory is only second level
It is only parchment, if leaving these two methods
And the book is obtained through fighting, it will be useless
Understand this, if it is stolen then no siddhi
This is definite for this gurunool (book of wisdom), realize this.
Commentary:
Agatthiyar lists three ways in which one may attempt to possess meijnanam. Some will
serve the Guru and obtain the knowledge from him. This is the best method. Some
may attempt to buy it by offering money, wealth. This is only second best. The third is
the worst method, obtaining through fighting with the owners. It will be useless, like a
piece of parchment. The last method is the most deplorable method, that of stealing it
from the owners. Agatthiyar says that if one attempts this method, one would not get
any siddhi at all. It will only earn the person a curse. Agatthiyar swears that this true for
this book of wisdom.
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Verse 161







Translation:
Become an expert Pulatthiya! When you see this book
Protect it as your life /soul, you seek
This book. This is the epic, this is it, Sir
This book is also gurunool/book of wisdom, like a theft
There is no other book, see it and become an expert
Do not talk to wastrels do not miss the truth
Like the bunch of the kadali banana turning downward
All the mystical accomplishments (siddhi) will come under control, See.
Commentary:
Agatthiyar emphasizes the importance of this book by telling Pulatthiyar to protect it like his life.
He says this is the epic, the complete work, there is no other book like this, the book of wisdom.
The next line may be sellaadhe which means do not go with them, or sollaadhe do not tell it
to the wastrels. Another interpretation is that even the words of the wastrels cannot miss this
truth, it is so clear, no one can twist it. Agatthiyar mentions a down turned bunch of banana
fruit. The sahasrara is depicted as a banana bunch by many siddhas. This also refers to the
pineal gland which secrets the divine nectar which grants all the mystical accomplishments or
siddhis.
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Verse 162








Translation:
See son, the shop of womb and the shop of the guru
This book will show, there are no faults
Think about it, process the thousand
Do not go near evil people
Move finger span from those who talk about unnecessary things
You do not have to say any speech
There are those who are crazy about food and drink
Seeing their true nature you refrain from associating with them.
Commentary:
The terms karukkadai means the shop of birth, the muladhara from which one gets all kinds of
life forms. It is said that ones karma and samskara are stored in the muladhara that creates
various situations and experiences for the one born. Gurukkadai is the shop of the guru or
realization. This site is the ajna that offers a variety of experiences for the yogi.
Agatthiyar tells Pulathiyar, Process the thousand. The term used is padanam. This is a
special method of preparation where materials are incubated and allowed to undergo
transformation. Agatthiyar does not want us to merely read the book but to let it get undergo
processing within us, that is, we should contemplate upon the topics and realize their
ramifications. Then he tells Pulatthiyar to go away from evil people at least to a finger span
length, saan. He tells Pulatthiyar to not waste his time arguing to talking with them. He also
tells Pulatthiyar to go away from those interested in only food. They also waste their lives in
insignificant pursuits.
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Verse 163

Translation:
You said, do not associate with them, Sir,
You created the flag/the creeper of wisdom and grace
You expanded on the nature of good gurus
You spoke about the behavior of worldly people, you also dispelled fear
Please tell us about wisdom considering us as those not ready to take pain and change
You protected it creating a combat area (kalari)
Are there any words that do not cause trouble/ lose its vigor? Please tell us clearly
Bestow your grace on us by revealing the locus of Paramasiva.
Commentary:
This is again a summary verse by Pulatthiyar. He lists all the things that Agatthiyar taught
recently. Agatthiyar told him to stay away from evil people, wastrels. He talked about wisdom,
good and evil gurus, nature of people in general and removed any fear that may lurk in the mind.
The meaning of the word dhiruthar or thiruthar is not clear. This term appears in
Thirucchendoor Murugan Pillaith thamizh- seraa dhiruthar kulakalagaa.
. It seems to be some type of bad people. Next line is interesting. Pulatthiyar praises
Agatthiyar that he has created or brought together a kalari or a combat ground where erroneous
ideas are thrashed with force and protected this knowledge. He asks Agatthiyar to tell him words
that never lose vigor- those that are true always and bestow his grace by revealing the locus of
Paramasiva.

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Verse 164

Translation:
Reply
Pulatthiya! You asked, Tell. Listen to me say it
The Pure, tranquil/undisturbed, effulgence
Will be attained by the son whose stony mind goes away
The heart will fall into the cause and dig
Does not matter whether remaining in the house
Or go to some mountains
What if roamed around the dark world
Grace will flow know the wisdom.
Commentary:
Agatthiyar replies to Pulatthiyars query about the locus of the divine. He says that it is in the
heart of one who heart is not stony. The nature of the Divine, Paramasiva is purity, being
unbound by anything and effulgence. When the heart is ripe enough to realize the presence of
the Divine within then ones attention will be completely focused on the Universal Cause, the
Divine. Once this happens then it does not matter whether one remains as a householder of a
renunciate, whether one lives in a house or in the mountains or roams around the world as a
mendicant. Thus, Agatthiyar says that the external symbols such as being a householder or a
renunciate does not matter, realization with the right attitude is all that matters. When one
realizes that ones heart will melt and grace and universal love will flow. Agatthiyar says that
this is wisdom.

When Pulatthiyar asks about Paramasiva, instead of describing him as one with knotted hair,
tiger skin robe or Ganga on his head Agatthiyar calls him as purity, niramaya and effulgence.
Paramasiva represents the unmaifested state, the state of oneness. He is pure as he is free from
the triple qualities- sattva, rajas and tamas. He is in the undisturbed or actionless state and is the
effulgence of consciousness.
Isvara pratyabijna karika a text of Kaishmir Saivism describes Siva as, Siva lies as my own self
(sva atma) and is proved in the very beginning (aadisiddha) as myself who is the doer (karta) and
the knower (jnaatha). Thus if one were to locate Siva one has to point to oneself, as Siva is
really consciousness (citi or samvith).
Agatthiyar reflects this idea by saying that one with pure heart will realize Siva within himself.

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Verse 165







Translation:
To get knowledge from the book
Ignorantly roaming around in the world
Everyone will heap insults, know this.
If you go without noting you will become blind
The garb of a blind without contemplation upon the guru
Without leaving it, without announcing/ telling
Without lying search for the grace
Like the stork that waits at the threshold
Pick up the meaning if you see knowledge in the song.
Commentary:
This is a great verse which tells us how to gain knowledge from meijnanam. Previously
Agatthiyar told us to not merely read this book but to process it within. Now he tells us how to
gain knowledge from it. He tells that one should not live in the world, merely roaming around it,
without knowing about this book. Such a life will only earn dishonor and insults. It is like the
life of a blind person as he does not see that which should be seen. Contemplating upon the guru
will remove this gard of blindness as the Guru will show the wisdom. Agatthiyar advises that
one should remain with the quest for knowledge, never go away from the book, never talk about
it to another or announce his meager knowledge he gained from the book to another. One should
never tell lies but to search for grace and wisdom in the book carefully like a stork waiting for
the right fish. When one realizes the wisdom found in the book one should grab it, pick it,
collect it immediately.

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Verse 166








Translation:
Those who couldnot wait lost their intellect
Associate with it in the mind like purified gold
See the meijnanam grow without any shrinkage
Millions of suns! Eyes will glare, live associated (with it)
Do not constrict the breath (vaasi) swallowing it within (holding it within)
If it does not suit, the skull will explode
Do not inhibit it, if inhibited with knowledge it will stop
It may occur and immediately be lost.
Commentary:
In this verse Agatthiyar describes the fruits of the knowledge from meijnanam. He says that thos
who cannot wait for it will lose their mind. (This does not mean that they will become crazy!)
The intellect or the questioning mind tries to question everything tries to find an explanation for
it, a so called rational for everything. It does not realize its limitations. Anything that does not
meet with its rules are rejected as illogical or irrational. To experience true spirituality one
should go beyond the intellect. This is what Agatthiyar means by those who could not wait lost
their intellect. Agatthiyar advises Pulatthiyar that he should contemplate upon the meijnanam in
his heart. This heart is not the material heart but the spiritual one, the site of our soul, the mind.
This is heart should be free of anything evil, it should be pure like purified gold. Agatthiyar does
not say pure gold he says purified gold. The heart is not pure to begin with. It has to be purified
through regular, carefully watched sadhana. Then one will realize that the meijnanam, true
wisdom, is growing without any stunting. Stunting means, misconceptions, erroneous twists,
misinterpretations etc all born from ahamkara. The result is the brilliance of millions of suns, the
supreme consciousness. Agatthiyar advises Pulatthiyar to live in this state, he says koodi vaazh
means join it and live.
Next, Agatthiyar is advising Pulatthiyar about the dangers in kundalini yoga. He says that if one
tres to hold the breath within without proper training ones skull will explode. One should not
practice kumbaka or retention of breath without proper knowledge. Even if it is practiced with
knowledge it may occur only for a moment.
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Verse 167









Translation:
See son, millions dies trying to control their breath
Millions have died with their eyes popping out and getting ulcers in the stomach
Think about it son, millions have forgotten about their body
Millions have died jumping up and falling down with the pot (body)
See son, millions have blocked their uvula
Blocking it within millions have died like a hen,
Millions have ascended a finger span, a hand span

Letting it escape they remained as mean-minded people.

Commentary:
After warning us that ones skull will explore if the vsi yogam is practiced without proper
guidance and preparation, Agatthiyar lists other dangers that may happen for those who attempt
kundalini yoga. He says that millions have died (1) controlling their breath, (2) had their eyes
pop out from the pressure, (3) had suffered ulcers of the stomach (it is called soolai as it feels
like being poked with a spear) , (4) had lost the sensation of their body- lost their mind so that
they do not recognize that they have a body, (5) had jumped up and down with the increased
energy and fallen down, (6) had died like a croaking hen trying to block their uvula which is said
to make the divine nectar descend, (7) had managed to raise their kundalini Shakti marginally
and remained as mean-minded people unable to make this happen again or to take it further.


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Verse 168








Translation:
They remained alternating between the nostrils,
Counting the breaths and holding it
Splitting away, those who hold the eyes and nose

Those who raise it to the uvula with the big toe

Those who submerge themselves in water
Those safely dig a hole and hide there
Like the fully mature branch of banana tree that fell down
Struggling, people of the world suffered so.
Commentary:
Agatthiyar lists other practices in this verse. People practice breath control like nadi shuddhi or
regulating the breath through alternate nostrils. They practice inhalation, retention and exhalation
for specific counts (purakam, kumbakam and rechakam). Some practice mudras where they
close their eyes and nose with fingers and retain the breath within (yoni mudra etc). Some try
perform austerities under water and under the ground. Agatthiyar says that people suffer in these
ways and fall down like a banana tree that collapses after maturing completely.

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Verse 169








Translation:
Those who perform austerities standing on one leg
Those who seek several sacred sites and places
Those who drink toddy as honey
Those who roamed around several lands
See son, those who perform ablutions to Siva
With linga made of black sand, river sand
Are several millions. Without knowing the supreme siva puja
They suffered without knowing the shortcut.

Commentary:
Agatthiyar talks about some other people who spend a lot of time in wasteful austerities but do
not attain wisdom. Some people stand of one leg for a very long time and perform tapas. Some
go to all sacred sites and temples. Some drink toddy and say that in their ineberated state they
are raising their consciousness beyond their body level. Some give up their family life and roam
around the world as mendicants as if that would grant them the wisdom. Some perform
elaborate puja rituals such as performing abishekam to the linga. Agatthiyar says that these
people are only suffering without knowing the shortcut and yet the right path for wisdom.
We should note something here. Agatthiyar is not dismissing austerities per se. He is only
telling us that they do not grant us wisdom, quickly and easily.

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Verse 170







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Three palm leaves missing in the original

 (185)
Translation:
He clucked the throat like a hen, garbage, fie! Fie!
It is like the story of tying up the vocal chords
They held the vocal chords like a fly
Without the knowing where he is, the place.
He lied. When a dove separates from its pair
Will it go with another pigeon
Even though he learnt good things through studies
..
He will utter namacivaya, lament about love and desire
Until he dies, and fall down wastefully. (verse 185)
Commentary:
It is very unfortunate that the verses from 170 (a few lines ) to verse 185 are missing in the palm
leaf manuscript.
Let us see what the early part of verse 170 says. This is a continuation of the yogi who tries to
plug the uvula with his big finger. Agatthiyar says that he will cluck like a hen trying to tie up
his vocal chords and make a sound like a fly. He will lose his sense of location, he will not
know where is consciousness is located and he will lie saying that he has attained wisdom. The
next line is interesting. Pigeons are famous for remaining as a pair throughout their life. They
will not switch their partners at will. Similarly a yogin will not go after minor pleasure when he
is trying to unite with the Divine. Agatthiyar remarks about this.
The concluding part of verse 185 talks about a yogi who is also wasting his life not attaining the
jnana. Agatthiyar says that he will die only talking about namacivaya, love and desire. He
would not have attained the true wisdom.
These verses show the importance of preserving ancient manuscripts. The wisdom offered by
these fifteen verses are lost for ever due to our negligence.
170 185
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Verse 186








Translation:
Waste, he is a waste, a wastrel one who is of no help,
There are manyservants (low-life) like him,
You the valorus one, if you see such people
Discard them as if they are offal, push them far away
See son, listen to the actions of a good person
Controlling the breath, spreading over the sushumna, making their focus singlepointed
Revealing the path when the worthy comes along
Explain the religion when they come and remain so.
Commentary:
In this verse Agatthiyar describes the life of a worthy person. After advising Pulatthiyar to
discard unworthy folks he tells him that a worthy person will remain controlling his breath and
directing his consciousness through the sushumna and having single pointed attention. He will
reveal the path and the philosophy if another worthy person comes along.
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Verse 187







Translation:
If the troublesome ones oppose him, he will listen
Even if they talk about philosophy the good one will not
He will hide it even thieves oppose
They will show empty hand and go away shaking it
He will push it away if religious fanatics approach
I do not know sastra, I am adorning a garb only to get food
They will say. When the right person, one with focus comes
Quietly they will say a statement which will be like an arrow.
Comaptmentary:
Agatthiyar describes a wise soul some more here. Such people will avoid arguing with trouble
makers, thieves and religious fanatics. They will complete deny any knowledge or wisdom.
However, if the right person comes they will say only one statement. That statement will be so
sharp and pointed that it will reach the target, show wisdom, like an arrow.
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Verse 188

Translation:
If it is an arrow, it can scrape through the plate and miss the target
His statement, the weapon arrow, it will kill the universe (pierce the universe)
If it is a branch it is the branch of a tamarind tree
O!O! O! this is drumstick tree, not a branch
Like the face of one who has sown the samba paddy
Sastra and if not grace, he will bestow
If it is not believed, holding the base
Will chastise in the middle of the forest in private
Commentary:
This verse talks about the lengths to which a good guru will go to make a worthy person get
wisdom. The words of such a wise one is like an arrow. Even an arrow may miss its target but
the words of the wise will kill the universe (make duality disappear/ pierce the universe). His
words are elaborate like a tamarind tree. It is straight like a drumstick tree bark. He will grant
the worthy person all the sastra or at least his grace. If the person does not believe what he hears,
he will take hold his base (may be muladhara? Is it foot?) he will chastise him in private, in the
middle of a forest holding him alone.

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Verse 189








Translation:
He will chide, You son of a ghost! Son! Son!

You ignorant donkey, havent you read?

They will tie your mouth without being able to say a word
If it a disciple who realized what he is saying, on his cheek
He will tap, he will see the reaction
Even if the face tires a little, he will fondle it and say
Like a piece of silk that was cut out
Remain carefully and live watchfully. He will say so.
Commentary:
When the right person comes to the guru and yet does not realize the truth, we saw that the guru
will chastise him in private. He will tell him, Are you an ignorant donkey? Havent you read
before? He will reprimand him in such a way that the person will not be able to open his mouth
to utter a word. If the person understand what the guru is trying to say he will tap him on his
cheek and if the person tires a little he will tell him clearly and succintly, Remain carefully and
watchfully.
The expression saying something as if cutting a piece from silk is used to indicate that not
even one unnecessary word is used in the conversation, no mincing words or beating around the
bush. The guru will say straight in his face, Live cautiously and watchfully.


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Verse 190









Translation:
If you survive, the guru will attain supreme position also,
The fully-complete (Divine) will also praise him
If you survive, you will attain mukti even before me

The fully complete will also earn praise, there is novelty

If you survive even the munis (those who contemplate) will depend on you,
You will also remain in this world as guru
If you survive Kumbar will get one more child
If you do not survive both of us are in trouble.
Commentary:
In this verse Agatthiyar, through the words of the guru, tells the benefits one would get if one
realizes the truth and lives carefully. The guru will be praised for channeling the disciple in the
right path, the Divine will praise him for having rescued a soul, the person will attain liberation,
even great saints and contemplators will associate with him, the person will become a guru in
this world, and Kumbar or Agatthiyar will gain a child, that is, he will have one whom he will
accept as his child. If the person does not live so then both the disciple and the guru are in
trouble (as they have not done their job!).

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Verse 191








Translation:
Sing the praise of the teacher who says so
The merciful peaceful quality, his sacred feet is the prime
Seek this guru son, who will get such a guru!
Only the good will get him not others
Adorn it (his sacred feet). If his mind becomes angry
It is like millions of curses from Sukra

They will remain in the forest, live in a house

Be a householder, see carefully.
Commentary:
Agatthiyar praises a guru who tries actively to impart wisdom to the disciple. He says that such
a guru has immense mercy and grace. His sacred feet is the prime refuge, the disciple should
adorn it. It is very rare to find such a guru, only the good are granted this and not others.
However, if one angers such a guru, his curse will be as detrimental as million curses from the
chief of gurus, Sukhracharya. Such a guru may be a recluse living in the forest or one who lives
in a town. He may be a householder too. Agattthiyar advises Pulatthiyar to look carefully and
identify him.
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Verse 192








Translation:
See son, do not think only a householder.
There is no one as great as they are, in this world,
Consider it so, as washing the covering of the infant
In the gutter, this is like so.
Name son, the glory of the lily blooming in the mud
They will remain so within this world.
There are many who remain within the town so.
If they come due to your wisdom, it is good.

Commentary:
Agatthiyar tells Pulatthiyar not to think mistakenly that the gurus who live in a family as mere
householders and that there is no one as great as they are. They remain in this world getting rid
of their karma like washing the covering off of a newborn in the gutter. This world is the gutter,
the baby is the soul or atma. The mucus covering is the maya and karma covering the soul.
Great souls living in this world leading a good life is like removing the mucus covering off of the
baby so that its true nature shines through. Agatthiyar mentions another adage here. Great souls
live in this soul like lily blooming in the mud. Withing the dirty mud the lily blooms with its full
glory. It is not tainted by the mud. Even though great souls live in this world they are not
tainted by its distractions and temptations. Agatthiyar says that there are many such great souls
living in a place and that it is great if one is able to identify them due to ones smartness of mind.
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Verse 193









Translation:
The peaceful yet sharp teacher

Good son, they do not speak, nada soaks them,

If people in the land attain these (gurus), good for them,
Ask a guru later
They will tells stories that will make the observers lose their sense of body
If a disciple approaches them
They will utter one word like a thunderbolt
Seeing it do not run away in fear
Their intense anger towards you is only for your own good.
Commentary:
Agatthiyar mentions that great gurus are suffused with the primordial sound, the nada. They
usually speak unnecessarily. If one approaches them and posts proper questions, their speech
will make one hear their thoughts with rapture that one will forget oneself. When a true disciple
approaches them they will offer an upadesa with a single word which will shake the disciple as if
he is hit by thunderbolt. It is so powerful. Agathiyar advises that one should not run away in
fear when this happens as it happens for ones own good.
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Verse 194








Translation:
See son, wait till his heart melts,
Press his feet and hands as do his bidding
When he becomes happy, he will
Utter a word/will start speaking, you also speak at that time
Think deeply about his words/plant them deeply
O!O!O! Pick them and collect them like a prostitute
Be careful son, he will say many useless words,
When the time comes, they will say the truth, tie it up tightly
Commentary:

This verse gives instructions on how to receive upadesa from a guru. One has to wait patiently
until the guru looks upon the disciple favorable. The disciple should serve the guru sincerely and
do all his bidding. Then the guru will become happy and start talking. One should not merely
listen to him but clear ones doubts also at that time. One should plant the words of the guru
deeply in ones heart collecting them like a prostitute who desirously and ambitiously collects
wealth from her benefactors. However, one should be watchful of what the guru says. He will
say many useless things to test if the disciple has the discrimination and knowledge to identify
the truth. They do this also as a way of waiting for the right time to arrive so that the disciple is
ready to receive the truth from the guru. When such a time comes they will say the truth and the
disciple should immediately hold on to it as if tying it up within himself.

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Verse 195
Translation:
Lay it son, daily, within the several conversations
If you see a word that should be picked, the egg that should be hatched
Seek it within the heart like a hen
He will say, If good qualities occur, I will tell,
Dance son, do not forget then,
Boil the egg and display it at that time
Happily thinking, He is the worthy son/person
The guru will lift you and kiss you.
Commentary:
A guru offers knowledge to the disciple and waits to get feedback before he offers more.
Agatthiyar equates this knowledge to an egg. One should collect this knowledge, the right words
and place them in ones heart for them to hatch. Mere hearing of the gurus words will not grant
wisdom. One should ruminate of those words and see the nuances and esoteric meanings hidden
in them. This is the process of boiling the egg. When the right time comes, the disciple should
talk about what he learnt from the guru as a way of feedback, to let the guru know that the
knowledge was received and understood correctly. This will gladden the guru immensely.
Agatthiyar says that the guru will be ecstatic with joy; he would kiss the disciple in his mirth.

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Verse 196








Translation:
They son, listen to their names being uttered
They are the peaceful yet verbally sharp gurus
Yes son, these gurus are only second best
Ara araa! I have not seen the depth of their minds
Go without forgetting it, Son! It is very difficult,
It is available if they speak, otherwise not possible
Feeding the milk of soma they will show the subtlety
Quickly they will tell you about mystical accomplishments.
Commentary:
Agatthiyar says that what he has described so far are the qualities of a peaceful yet verbally sharp
guru. He has mercy in his heart but his words will not be pleasant or soothing. They will be
powerful, chiding and pushing the disciple towards wisdom. Agatthiyar is saying that these
gurus are only second best, which means he will be talking about the best of the best later. They
are second best because wisdom is attained only when they decide to speak. Otherwise, one will
not attain jnana through them. If they decide to grant jnana they will grant the milk of soma or

the secretion from the uvula and show the disciple the Divine, the subtlety. They will also teach
how to attain siddhis or mystical accomplishments.

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Verse 197








Translation:
See son, listen about the guru with extreme qualities
They will catch fire like a spark in cotton
I served him properly
Siva sivaa! I will tell you about the misery that would be faced
Anger, Anger, even if stood straight
If came close beating happens
See son, even if you are fatigued
A case that you stole gold and money.
Commentary:
Agatthiyar is talking about another guru who has extreme qualities. He is like fire caught on
cotton. He is full of anger. Even if one serves him sincerely he will scream at the person, hit
him. He will file a case of theft even if one remains quiet and exhausted by his behavior. One
wonders why gurus behave in this fashion. Let us see what Swami Krishnanada of Divine Life
Society says about a guru sishya relationship. The disciple the sishya is part and parcel of the
Guru himself, and the will of the guru is the will of the disciple. The disciple should not
interpret the guru in any manner use reason in judging the instructions of his guru. .(the
disciple) was tested to such a point where any weak-minded or rational-minded disciple would
have run away from that place. The guru were only testing and the test was very sever. After
such a test the guru would summon the disciple and without any premeditation would initiate
him. He explains why the gurus do so with the example of Milarepas story. Milarepas guru

told him I do not want anything from you. I have got everything by divine grace. But you
have committed several sins and all those sins had to be expiated which is why I tested you, put
you to hardship, extracted hard labor from you and never even gave you a proper meal daily.
Thus, all the actions of a true guru, even if they seem intolerably harsh sometimes, are for the
benefit of the disciple.
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Verse 198








Translation:

He will file a claim and drag (you) holding on to your lap

Saying Are you enchanted by desire for a house or a wife?
He will not let you survive, not even offer you food at the right time
If you say a truth he will say it is a lie and vice versa
He will not go away how much ever you try to escape
(will file) unfair pleas like a mango in ones waist band
He will not tether the string due to the delusion that ensued from consumption of alcohol
All that was done will appear as if it happened for a second.
Commentary:
This verse is a continuation of the previous verse on gurus with extreme qualities. Agatthiyar
says that such gurus will never let their disciples get away even if their ways are torturous. They
will file false claim and drag them back. One is reminded of the episode in Sundarars life when
Lord Siva filed a false claim that Sundarar was his slave and dragged with him towards jnana
deeksha. The actions of such gurus will appear unfair at that time. The disciple will never get a
reprieve. Nor will he get food and other comforts. This is similar to the story of Milarepa we
saw in the above verse. The last but one line is not very clear. The string may be the kundalini
sakti that travels through the thread like sushumna nadi. Agatthiyar assures that all his extreme
actions seem to have happened for only a second when one receives upadesa from him.
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Verse 199








Translation:


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