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Tirumular on SivaliGkam (1726 - 1729)








PiNdaliGkam Ģ


ɢ Ģ Ƣ 򨾧 ר ɢ Ţ ڸ Ţ츢 , ɢ Ģ, Ģ ŧ ̸ȡ.


Having provided an understanding of this vast cosmos in terms of the notion of Cosmic LinGakam now Triumular goes on to understand even the human body as an expression of a LiGkam viz. The PiNdaliGkam






ۼ 쨸 Ģ

ۼ 쨸

ۼ 쨸

ۼ 쨸




á Ũ¢ Ũ Ģ ȡ Ģ ġ. Ũ ú쾢ǡ , 򾡸 Ţ . ɢ 򨾧 Ӹ ɡ ġ  վĢ, 򾢨 . ɢ  ¢ Ƣ տ , .




maanudar aakkai vadivu SivaliGkam

maanudar aakkai vadivu Citambaram

maanudar aakkai vadivu Sataasivam

maanudar aakkai vadivu tirukkuuttee




The structural form of the human body follows the structural form of SivaliGkam. That which generates such a body, the mantra complexes arise from Citambaram, the realm of consciousness and hence the body in its structural form also reveals Citambaram. And now since BEING ordains even this Citambaram as the five-faced polycephalic Sataasivam whose essence is available in the psychodynamics of the anmas that in fact configure the body, it is also a form of Sataasivam. And since even the functions of this Muurtti is in the nature of Divine Play, the human body in its structural form is also the Locale of this Dance




The human body which is infinitely complex where the physical and nonphysical interact and in good coordination, is, as far as the physical aspects are concerned , polarized into the Male and Female with appropriate biological features. And since it is t the SivaliGkam that is the primordial cause of this sexual nature, it follows that the structural form of the biological body is in fact that of SivaliGkam. From the Natam-Bindu complex that a SivaliGkam is, when Natam is suppressed and the Bindu is allowed to show itself in the biological realms, we have the Female form and in the converse case the Male form. Where this biological polarization does not take place very neatly, we have the hermaphrodites or creatures with both sexual characteristics in bodily features.


Now since such a genesis of the human body is made possible by the mantra-complexes that operate upon the Natam and Bindu of SivaliGkam and the proto-matter, make them differentiate and so forth, we see that the structural form of the human body is also that which discloses the working of the mantras and hence Citambaram, where all the mantras reside and hence the Mantra- Realm.


Now since these mantras, though power capsules of a kind but being inert in themselves, work in fact under the ordinance of BEING who appears as the Five faced Sataasivam. Hence it follows that the human body in its structural form is also something that discloses the essence of BEING-as-Sataasivam.


And since even BEING assuming this form is part of the COSMIC GAME that He plays, the observable forms and functions of the human body is also something that discloses the Play of BEING.









Ǣ ɨ


Ũ 󾢦 £




Ģ ׼ , Ȣ Ƣ¡ Ŧȡ 򧾡 . ʧ¡ ɢ, Ģ Ǣ¡ Ţ 츢 Ǣš̸ȧ, , ȢŢ Ţ򾢨 ɢ ɢ¡ ɡ ø ҽ, 츨 Ţ Ȣ 󾢼 . š Ȣ Ƣ¡ ¡째 ɧ ơ Ƣ.




ulantilar pinnum uLarena niRpar

nilantaru niir teLi yuunavai ceyyap

pulantaru puutaGkaL aintum onRaaka

valantaru teevarai vanti ceyyiiree!




Even if the anmas lose the physical body they receive as part of the PiNdaliGkam, they will survive this lose with another form of this PiNdaliGkam, viz. the mantra body. But how is this possible? Just like the water from the earth cleanses the physical frame, so does the Panca Butas the soul itself by illuminating many things and thereby destroying the Darkness of Ignorance already within and all because the celestial entities, the devas roam them around transmuting them into forms that instruct the selves. And because of the illuminated nature of selves, at the point of death, they are prevented from relapsing into the hold of aaNavam, the Black Hole. So we all should worship these deities for doing this favor.




The anma is not only indestructible but also something that always exists with some kind of a body. At the point of historical existence it is endowed with a physical frame by transmuting the Acutta Maayai, the proto-matter by the PiNdaliGkam so that it has the biological frame it has and which is consistent with karmic traces it has acquired. In the course of EXISTING in the historical world there is LEARNING and because of which it is CLEANSED of the darkness of ignorance of Metaphysical blindness that is induced by the Black Hole, the aaNava Malam that is already with it right from the beginning. The Physical Existence is a LEARNING existence and hence one becomes more and more illuminated and hence also becomes purer and purer. An analogy is given here and which is instituted as a basic ritualistic requirement in all religions - that of washing the body with waters from the earth and thereby making it CLEAN. The same happens when the self LEARNS while still entangled with the physical world with the assumption of a physical body. But the various physical dramas in life are PEDAGOGICAL and this because of the of the various archetypal forms of BEING and which are recognized as the deities. These celestial beings, the devas of ordinary religious experience enact various kinds of dramas in life and because of which the anmas LEARN and destroy a bit more of the hold of the aaNava Malam, the Black Hole. So at the point of death which is simply losing the physical frame, the anma is prevented a slide back into the Womb of the Dark, the aaNava Malam and allowed to subsist with a mantra body in the Mantra-Space till conditions become suitable for assuming another lease of birth.








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š¢ Ƣ


š¢ 󾡧




çġ â м æ¡ ĢȢ â, Ǣ ʼ, ¸ ǡ ¢ ǡ , ŧ Ţ Ţ š¢ǡ Ƣ š. ġ ž, â׼ 󨾸 ħ ŢҼ , Ģ Ƣ¡ 򾨺¢




kooyil koNdu anRee kudikoNda aivarum

vaayil koNdaGkee vazininRu aruLuvar

taay il koNdaaRpool talaivan en udpuka

vaayil koNdu iisanaum aaLa vantaanee !




When my anma, roaming the mantra space with a mantra body, gets an opportunity to exist again with a body, the five fold basic elements arise as if the temple, a concrete form structured by the mantras and standing there as the gateways for the information, allow me to enjoy various kinds of sensorial inputs. And BEING enters this body and rules it over, like a mother would enter a home (to rear the children), with a natural care and concern.




For Tirumular, the human body is analogous to a temple for by an inner purification, it can be made a locale for the visible presence of BEING as one of the gods. When we raise the question how that is possible, this verse supplies the answer.


When the bodiless anma roams around the mantra world as a mantra body, there comes a point where it is allowed another lease of bodily existence and at which point, the mantras already present in the mantra body transform the five basic elements the Earth Water Space Wind and Fire so they collectively have a structural form consistent with the Karma of the soul. What is meant however is that the Physical Media is transformed suitably so that it becomes a biological body consistent with the karma of the anma - the elephant-karma anma assumes the elephant body, ant-karma self the ant-body and so forth.


But the physical elements do not ACT on their own and the mantras do not transform the material stuff into the various relevant shapes on their own. The Ordaining Agent remains BEING who becomes present in the biological body entering it as a mother would the home set up to rear the children.


So a living body is living only because BEING-as-the-Spirit is there right from the beginning the body gets formed in the womb. This aspect has been further investigated in great depths by the Tamil Siddhas. And since BEING is already there in the living body, it is also possible for the body to become a temple when it is sufficiently pure and hence becomes translucent to the presence of BEING already there.






Tirumular on SivaliGkam Ģ Ȣ




PiNdaliGkam Ģ





š¢ ʸ

⨺ ȸ





ţâ ¡ Ŧ, ¢Ģ Ч ɢ . ʧ¡ ɢ, ¡ Ǣ á ¡ 񼧾, Ȣ Ũ ҸŨ š¢ġ ǡ. ɡ ġŨ ʸǡ ȡ. 򧾡 ĸ ǧ Ũ 𺢦 . ġ էǡ Ȣ Ũ¢ ⨺ â¡â¸ Ţš 츢ȡ




kooyil koNdaan adi kollaip perumaRai

vaayil koNdaan adi naadikaL pattuLa

puusai koNdaan pulan aintum piRakiddu

vaayil k0oNdaan eGkaL maananti taanee




BEING, the heavenly Bull has installed Himself in my body as He would in a temple. And this how He does it: he has placed in deep recesses many secrets that are beyond the normal perceptions and thus staying there serves as the doors of perception, allowing some knowledge disallowing others to reach the mind. He has installed the TEN kinds of nadies, the neural networks as well as the various instinctual pressures that provide the psychodynamics. And installing the desire for ritual activities He also enables the transcending of the five senses and the worldly desires.




While in the above verse Tirumular details how a body is acquired by an anma and through that physical existence consisting with karmic traces available in its mantra-body, in this verse he details the interior and hence the depth psychological structures. First of He places an enormous number of possibilities to be in the deep recesses of the mind and hence probably in the lower parts of brain, those parts that join up with the spinal cord and which are not normally accessed by the anmas. Remaining hidden in this way in the deepest recesses of brain, He regulates the activities of the anma unknown to itself and because it recognizes the Unconscious or hidden or concealed dimensions of itself. The various forms are actually structures generated out of Natam and Bindu in various kinds of combinations. These in turn gives rise to the genesis of the brain structure and the neural network with which come the various kinds of instinctual pressure that emerge as the various psychic pressures within that provide the psychodynamics. Both are called Nadies here.


One of these inner pressures is seeking to establish a relationship with BEING and which is done through effecting rituals of various kinds and which activities also serve to liberate the souls from the hold of physical and reach out for the metaphysical. In other words there is already present propensities for religious activities and which by design are other worldly, activities that would the anmas in the metaphysical realms where reside the gods.