The Metaphysical Gynecology of Tirumular

Dr K.Loganathan, 2004



Many scholars are lamenting ( Dr. KaNNan, Sujata, Sathia et al) the negligence by scholars the study of the scientific accomplishments of the Siddhas. I must add here that it is not recognized that there are many books that can pass as scientific treatises in Tirumulars Tirumantiram. In order to expound such books which are stringed together by later redactors only with some intuitive understanding, I begin this series where I hope to explicate the essence of the verses 1923 - 1974 where the substance is the birth and death and so forth of living things. It is divided into two chapters : verses ( 1923- 1938) 20. VintuRpanam( the genesis of the seminal fluid) and verses ( 1937- 1974) 21: Vintu Jayam ( overcoming sexuality)


I have termed this field of study of Tirumular as Metaphysical Genecology to bring out the seeing the biological against the cosmological as he has done in cosmic-sociology and cosmic-psychology and so forth. I use the same numbering as that of G. Varadarajan whose commentary is also taken into account here.






The Metaphysical Gynecology of Tirumular-1


The Metaphysics of Gynecology


The question : How there is the urge to procreate and propagate themselves among all the creatures and sexuality as an expression of it? seems to be the basic question that Tirumular posses himself in writing these verses. And he begins with Cosmology and relates the creative urges to the fundamental metaphysical realities and for which reason the genecology is not simply biological or biophysical but rather metaphysical in essence.


One of the basic themes of Tirmular is that the creature body is a micro version of the macrocosm thats the universe and that there is an isomorphism between the universe and the human body. Any understanding that does not relate the bodily functions to the cosmological realities would not have achieved the ultimate in the hermeneutic scientific understanding of the phenomenon.


The word Bintu (> Vintu) can be traced to Su. bi-ji, that which gives (bi) life (ji) and which exists in Tamil now as Vittu, the seed and in Malay as Biji, also the seed. Thus the investigation is into the Vintu, the primordial seed from which all sprout or made to sprout.


He brings the study of human genecology and the sexuality that founds it, within such a global cosmological understanding, something quite unique to him.





20. VintuRpaNam, Ţ





Ģ ¢


¢ ý Ÿâ




ǡ â Ţ ġ Ţ Ǿ Ţ ĸ ¸ , ȡ Ȣ ŢŢ ȡ Ģɢ 쾢 Ţ. Ģɢ¢ ʨ¢ 쾢 æġ , , 쾢 žǡ Ţ úɢ Ţ . Ǣ ¡ ĸ ý ĸ Ƣ Ÿâ Ƣ .






utayattil vintuvil ooGku kuNdaliyum

utayak kudilil vayintavam onpaan

vitiyiR piramaatikaL miku cattti

katiyiR karaNaG kalai vaikariyee




When BEING violates the Malam, the Dark Killing Energy that swallows the whole world and causes its absence, and let them be present, there emerges also the Bindu within which also emerges the KuNdalini. Now the Kudilai is the primordial source of this KuNdalini and which transmutes itself into the nine root archetypes or ICONS - Brahma, VishNu, Rudra, Makeswara, Cataaciva, Sakti, Sivam and the Siva Tatvas Natam and Bindu and which are powers behind all. Now it is as the blessings of these root Icons that we have all the technologies, sciences and the language of Vaikari that serves as the medium for them.




Though karaNam has come to mean narrowly the ritual actions, but in general it means the various kinds of sadhanas or technologies. In the same vein by kalai is meant all the sciences and arts or simply all those which are LEARNED ( kal-a> kalai: that which are learned) These are the kinds of things that are not innate but rather those which are acquired through learning and which are quite often transmitted as part of the culture and traditions into which one is born. Now Vaikari is the form language that is audible and hence the normal media of communication with others and hence the social shape of language. As opposed to other shapes. This will include not only the human but also that of birds, insects and other animals, which also have very sophisticated languages of communications of their own


What Tirmular is at pains to articulate is that ultimately their presence is to be related to the POWERS in the form of the nine archetypes or icons mentioned and which are themselves differentiated forms of the primordial Vaintavam or Kudilai. It is BEING who shape shifts into all these by differentiating the primordial Kudilai. Now it also noted that in this presenting of the universe as there, there emerges also the Vintu, the seed of all creations and KuNdalini, the sexual libido as part of this. Thus Tirumular observes that the creative urge and sexuality which is an expression of it, are already there as integral parts of the universe and since the human body is homologous with it, this urge is also part of the human nature (in fact creature nature as a whole)




The Metaphysical Gynecology of Tirumular-2


The Dynamics of the Cosmos and the Psychodynamics of the Anmas


The bringing into birth or presence (the utayam) of the universe also brings into presence both the dynamics of the cosmos as a whole and the psychodynamics of the anmas and which are NOT independent, in the understanding of Tirmular. What is there in the universe is also there in the human body, the human body being microstructure of the macrocosm. The human person or the creature in general, the Pacu, is a crystallization in accordance with the axial forces already there in the universe.


These axial forces are those captured in the Icon of Cataaciva the details of which are explained below. They constitute not only the basis of the psychodynamics of the living creatures but also the whole movement of the universe. The cosmos is an immensely dynamic reality and it is so only because of the five faces of Cataaciva and which is understood also as the Dance of Siva and Sakti, the various modifications, transmutations and translations of Pure Energy from one form into another creating in that process everything that populates the universe, including the universe itself.


But overall there is an Intelligence behind it all and hence it is NOT simply a chaotic symphony of blind physical forces but rather a movement or Dance that is designed to lead the anmas to EVOLVE and attain Moksa. It is here where the Saiva Cosmology differs from the modern Astrophysics where the universe is NOT seen as a Macro Man, the Purusha of a kind, the Cataaciva etc.


More details below.













ŢŢ , ¢ Ӹǡ ɡ Ũ 򾢸ǡ â . ɢ Ţ ÿ򾢨 , ġ 쨻 Ũ š. ɢ ﺢ ƢӨ ȡ տ¡ ȧ ̨ â. š ĸ Ģ 36 š .






ceytidum vintu peetattiRan aiyaintum

ceytidum naata peetattirRanaal aaRum

ceytidu maRavai iir iraNdin tiRan

ceytidum aaRaaRu ceer tattuvaGkaLee




BEING pervades the ParaBindu and brings into the presence the icon of Cataaciva with the FIVE faces with both the Masculine and Feminine aspects and with that ten metaphysical realities there. And pervading the ParaNatam BEING brings into presence the SIX Atara Cakras or existential worlds and the FOUR kinds of hierarchically organized psychodynamics of (PiGkalai IdakaLai, Cuzi Munai and Guru nadies). And to sustain all these are brought into presence the 36 Tatvas, the building blocks of everything in the world.




We are still with the genesis of the whole of the cosmos and the presence of KuNdalini, the Coiled Power that emerges in animal body as the sexual libido. Here Tirumular goes on to elaborate further the genesis of the cosmos so that we can make sense of the overall structure and the presence of various kinds of psychodynamics including the sexual which is the theme of this chapter. I interpret, the aiyaintu, the five and five as the faces of Cataaciva where each face is dual - the Natam and Bindu parts and hence altogether TEN. Each face establishes one kind of the primordial dynamics of the whole of the universe, split into the illuminating type and attractive type. For example there is this Vaamateevam, that face which installs the sexual dynamics, which has both the function of pulling the anmas towards sexuality and LEARNING and hence becoming illuminated by experiencing sexuality. The same goes for TatpuRudam (self understanding), Satyosaatam (seeking to enjoy only truths) akooram (seeking to become loving and merciful) and iicaanam (seeking Moksa as the most meaningful)


Now this also leads to the creation of Six Atara Cakras or existential worlds for no one can jump immediately to the highest state of being-in-the- world. The WAY is one on Sobaana MuRai, a stage by stage process where one has to EVOLVE bit by bit towards the highest and which is becoming a mumuksu, one desiring Moksa and nothing else. BEING provides various worlds organized into a hierarchy, the higher nested inside the lower so that an anma living in one can access the higher within it and with that EVOLVE into higher of species.


Now the question arises: How are these cosmic pulls reflected in an individual?


It is here that we have the FOUR nadies and which are those inner pressures that establish the Naaddam, the seeking (which also underly the genesis of the human body particularly the nervous system including the brain). The PiGkalai Nadi comes to be when the Bindu is dominant and by itself and Idakalai when Natam is dominant and stands by itself. The Cuzi Munai comes when both Bindu and Natam act jointly, one penetrating into the other. As one progresses thus, then the Guru Nadi comes to be active displacing the others and making the person a seeker of Moksa and nothing else.


With these fundamentals of the Dynamics of the universe as a whole and the Psychodynamics as part of it, the whole world is seen as something configured out of the 36 Tatvas that are generated form these basic ParaNatam and ParaBindu or the Kudilai that contains both.





The Metaphysical Gynecology of Tirumular-3


The Science of Naataantam


In the comments below I have given enough details of these two verses where Tirumular describes further his cosmo-genecology where he also succeeds in locating the birth of KuNdalini, the root cause of the sexual libido in all creatures and which underlies the will for self-propagation through demographic means. This desire arises from Kudilai, that which harbors the Logos, Ogkaaraam and which differentiates into akaaram ukaaram and so forth. However I just want to say that Tirumular is mindful of the NEED for social consensus so that such views are NOT simply the imaginations of a fertile mind and quite mystical at that.


The science being articulated here is that of Naataantam, the science of Mantras (that the lalter Siddhas too developed in various ways) and the truths are available for any one to see and understand in the workings of MIND itself. Saivism sees the self working with the mental modules of Manam, Buddhi AhaGkaaram and Cittam where they are also hierarchically organized with Manam as the most immediate to physical world and Cittam as the deepest and the most intimate with the soul itself.


All the motivational dynamics emerge from the Cittam component and which gives rise to the ego-self, the AhaGkaaram and which feeds into cognitive component of Buddhi and which then influences the Manam which, with the five senses as its tool, processes the physical stimuli that impinges on the senses. As we investigate the workings of such a Manam, we can discover the presence of Buddhi there and as when we to unravel the cognitive processes, including the semiological, we can see the presence of the ego-self. And as we penetrate into the mysteries surrounding the ego-functions, we can discover the Cittam, the primordial source of the various kinds of desires that impel self into action. As we contemplate into the workings of these modules of the mind we can also access the UNIVERSAL or cosmological processes such as the ones Tirumular is articulating here. Recall that for Tirumular, the human body is a micro version of the Macrocosm thats the Universe, a crystal that is formed with the axial forces that configure also whatever in the universe.






ġ Ţ


ʨħ¡ Ģ

ŢŢ š Ţ̧




Ţ Ӹ , , ʸ Ȧġ 36 ġ ŢŢ âҸ. ȡ ȢŢ ¡ , Ÿâ¡ š̸, ʨ , ġ ʨ¢Ģ ¢ Ģ ŢŢĢ Ħ Ţ Ţ .






vantidu peeta mellaam paravintu

tantidu maamaayai vaakeeci taRparai

untu kadilaiyoodu eemuRu kuNdali

vintuvil innaanku meevaa viLaGkumee




The differentiated forms such as above - i.e. the five-faced Cataaciva, the Six Atara Cakras, the Four Nadies and the 36 Tatvas that give form and function to all these, emerge from the primordial ParaBindu. In addition to that ParaBindu also gives rise to the various elements that give structure and function to intelligence such as the Cutta Maayai (out of which consciousness is generated) the Vak ( the languages Vaikari and so forth) and the Pure Consciousness (TaRparan). Now in addition to that, from the Kudilai that gives the push to all, emerges the KuNdalini, the sexual libido that leads to the enjoyment of various kinds of joys. All these four elements also emerge and take shape from ParaBindu and pervade the whole space.








Ţ Ţ򾡾 á






ɢ ¢ Ţ ĸǡ Ţ þ Ţ ¡ Ȩ ׾ . ɢ 򧾡, ĸǢ ĸý Ţ , ġ 츢 , Ţ򾡸 ( Ţ󾡸) . Ǣ ¡ š Ĩ â Ţ , ž ý , Ȣ š Ĩ š






viLaGku nivirttaati meevu akaraati

vaLaGkoL ukaaram maakaarattuL Vintu

kaLaGamiL naataantam kaNninuL naNNi

uLaGkoL manaatiyuL antamu maamee




Now we have the akaaram mantra syllables pervading the Cutta Maayai and generating the dynamics of consciousness of Nivritti, Piratiddal, Vittai, Caanti and Caantiyaatiitai. Now these mantras along the ukaaram remain as the seed forms within the makaaram mantra that seeks to coalesce and with that disallow differentiations. The science of understanding these mantras, the Naataantam, can be practiced and these truths ascertained only if one desires to understand them with the Third Eye and see how they configure the functions of the mind modules of Manam, Buddhi, AhaGkaaram and Cittam that configure the essence of self.




In this verse Tirumular attends to the genesis of Intelligence Consciousness Thinking Desires and so forth of the psychic entities as such and for which he brings in the mantras and the Logos. While Parabindu is the source of the 36 Tatvas that go into the configuration of every element in the cosmos, it is also said to be the causal basis of intelligence languages and consciousness (Cutta Maayai, Vak and TaRparai) The notion of language is very broad and is designed to include all modes of communications including that of animals, insects and so forth. It also includes the audible speech, the symbolic languages, the dream language, mythological language and so forth. All these are understood within the classification of Vaikari, Paicyanti Mattimai Cuukkumai and Ati cuukkumai where the Ati cuukkumai is the Primordial Logos, Om itself.


Now Kudilai is where this Om is located and it is said to be the source of the sexual libido, KuNdalini. The Coiled Power and which is the source of motivational dynamics and joys of all kinds (eemuRu kuNdali) is also located here. The Kudilai is the Universal Will and the KuNdalini is the fractional crystallization of this WILL as the will of the creatures and which is basically sexual, taking this notion in a very broad sense. As such this KuNdalini becomes the causal ground of the experience of bliss of all kinds.


Now it is also further observed that the dynamics of consciousness as constituted by the processes of Nivritti etc are the workings of the mantras akaaram and ukaaram and their variants and which exist as seed forms within the mantra makaaram, that which disallows differentiations and seeks to maintain a state un-differentiation.


But how are we to understanding all these and which is the science of Naataantam, the limiting understanding of Mantras?


The self-functions with the mental modules of Manam Buddhi AhaGkaaram and Cittam. Once we withdraw into ourselves and explore the workings of these mind-modules, then these truths will be transparent.



The Metaphysical Gynecology of Tirumular-4


The Notion of Causality of the Hermeneutic Sciences


These verses below show clearly that Tirumular is developing this branch of the general science of Naataantam as a Hermeneutic Science where the notion of causality is NOT that of the physical sciences but that of Agentive Cause of the human sciences. In the study of human behavior the action and the agent of the action are SIMULTANEOUSLY present with the causal linkage of the sort: A is the cause of B because if A is absent there will not be the presencing of B and which implies that A and B are simultaneously present.


In physical causation, which is of the sort: A causes B because A is prior to B and there is a significant correlation between A and B. Here having caused B, A can even disappear without ceasing to the cause. Here the paramount importance of TIME should be noted and which is NOT so in Agentive Cause. The agency and the effect are simultaneously present and in such a way that without the agency the effect will not be a presence.


The relation of BEING and ParaBindu from which emerge all is said to be of this sort. BEING pervades ParaBindu and through His five fold Universal Praxis generates all and in which ParaBindu remains both the material basis as well as the formed effects.


Here it also transpires that BEING is the Final Cause for He is the Power unto Himself- One who can destroy and regenerate Himself, the TaRparan







Ţ¡ ġ Ȣ

ý â





ɢ ¢ Ţ Ţ򾡾 ĸǢ â Ţ áç, ¢ Ţ¡ ȡ ġ ǢŢ Ƣ Ȣ ȡ. šȡɢ, Ӹ Ţ , Ҩ ý â š , ý ġ¢ ¢ Ţ򾡾 ﺸĸ Ţ򾡸


: , Ӹ , Ӹ ŧ θȡ. ý â 츢 ɢ






antamum aatiyumaakip paraaparan

vanta viyaabi enlaaya vanneRi

kantamaakiya kaaraNa kaariyam

tantu aiGkaruman taan ceyyum viiyamee




It is BEING as the Transcendent-immanent reality (paraaparan) and the destroyer-regenerator of all, who is the real power behind the processes of Nivritti and so forth in the Media of Consciousness, the Cutta Maayai. He pervades by spreading fully into this Cutta Maayai and assuming the form of five-faced Cataaciva showing the notions of Deep Structure that serves as the causal basis of Surface Structure, establishes the Nivritti and so forth as the Surface Structure features of the Deep Structure processes of the Panca Kritiyas of Himself.






ţ ŢŢ ¡

Ÿ â

â ¢

¢ Ţ ̧




Ǿ Ţ ţ ŢŢ Ģ âҸǡ âǢ Ҹǡ Ţ ¾ Ȣ. Ũ¡ Ҹ ¢ ǡ , Ţ ɡ ( â ) Ҩ (ý) .


> ţ> ţ : Ţ򾡸 .






viiyamataakiya vintuvin cattiyaaka

aaya vakaNdamum aNdamum paarippak

kaaya aimputamum kaariya maayaiyil

aayida Vintu akam puRam aakumee




The immense Cosmos (akaNdam) and the various galactic systems within (aNdam) emerge as presence as the manifest Power of ParaBindu. In this way the various concrete bodies and the five basic physical elements that go into their configuration, are evolutes of the Maayai that becomes the Surface Structure of the Cosmos as a whole. In this way also the paraBindu becomes both the inside and outside of all.




In these verses Tirumular is still with the larger question of how the whole of cosmos is generated and there comes to be concrete things as realities. He notes that paraBindu serves as both the causal basis as well the things that are generated out of them , i.e. the kaaraNam, the causal basis and kaariyam, the various effects. Thus ParaBindu stands both as the KaaraNa Maayai, the primordial stuff out of all are generated and the Kaariya Maayai, the collectivity of formed things.


Here we should note also the cosmological notions -akaNdam and aNdam. The akaNdam is the huge and boundless Cosmos while the aNdam is the bound galactic systems. The AkaNdam is the boundless and endless cosmos that continues to subsist with immense number of galactic systems coming and going.


Now the concept CAUSALITY in all these notions is NOT that of physical causality but that Agentive Causality and where co-presence of the Cause and Effect are accommodated. The Cause and Effect are simultaneously present only that the Cause remains the Deep Structure, the akam while the Effect remains the Surface Structure, the puRam or the manifest. Thinking along these lines it is also pointed out that the ultimate AGENT of all is BEING, the Paraaparan and the various processes in the material media are in fact the Universal Praxis of BEING- the Pancha Kritiyas.



The Metaphysical Gynecology of Tirumular-5


The Maamayai and Moksa


The gynecology of Tirumular, just like his sociology and psychology has as its foundations a cosmology as the highest reaches of theoretic thinking. The local and concrete must be seen as an instance of the cosmic in order to understand fully the phenomenal. The local and phenomenal is only a TOKEN of the cosmic and universal and this is what he is articulating here before coming to the details of the human gynecology.


In anticipation of this, the details of the productive nature of the cosmos is provided, tracing all to the primordial seed form, the Vittu and which is also called Vintu Viiyam and Maamaayai. The word viiyam' must be quite ancient and we can relate it to the Sumerian bi-ji (Malay Biji: seed), which literally means that which gives birth to (bi) various life forms (ji, si). Thus we have bi-ji> viiji> viisam> viiyam, vittu, vitai etc.


The universe is there as the expression of the Creative Power, the Viiyam and which shows itself as the joint functioning of the Siva Tatvas Natam and Bindu and which is actually the real meaning of the metaphor of Siva-Sakti Dance. This is also the meaning of SivaliGkam that he has explained in great details in the earlier parts of this Tantra.


The dance is actually using the Siva Tatvas Natam and Bindu and creating myriads of things both at the depths and surface, latent and manifest and psychological and physical and so forth and all directed towards leading the anmas to attain and enjoy Moksa.


Thus Tirmular already hints that he considers even the sexual libido which is an expression of this primordial creative thrusts of Bindu ultimately derives its meaning in terms of attaining Moksa and perhaps something to be enjoyed and passed over.









Ȧɡ ţ Ǣ




Ţ ţ Ţ Ҩ Ǣ ŢŢ . ŢȢ ¾ Ȣ ¡. šȡ ǡ , Ҩ Ħ ¡ ź ǡ. š Ģ ź򾢧 , ȡ Ż Ҹ ţ Ǣ Ǣ .






puRam akam pukuntu oLi Vintu

niRamatu ceNmai nikaz naatanj cemmai

uRamakiz catti civa paatam aayuL

tiramodu Viidu aLikkunj ceyaRkoNdee




That which serves as the primordial seed of all, stands as that within and without, the Deep Structure and Surface Structure, the latent and manifest and so forth. It becomes the Siva Tatvas Bindu that assumes the color white while the Natam that of Red. The joint presence of both these Siva Tatvas is in fact the true meaning of the metaphor of the Divine Feet of Siva-Satti. In this form (of SivaliGkam) they are present everywhere including the anmas determining their longevity, various competencies and promoting several of activities all designed to lead them towards Moksa.









¢ ý â





ɢ š Ҩ Ţ, ¦šǢ ø Ţ Ȣ, ý, Ǣ ̾â ý â ¦ Ȣ â ̧.






koNda ivvintu paramampoor kootaRa

ninRa padang kadamaay nilai niRRalil

kaNdakal aatiyin kaaraNa kaariyattu

aNdam anaittumaay maamaayai aakumee




This primordial seed of all, stands on its own radiant like Brahman and without any blemishes. It also becomes like clothes pots and so forth concrete and visible objects and the Maamaayai that has within it the whole cosmos of visible realities and stands both the cause and effect of all to be seen learned and then to pass over (towards the absolute)




Here again Tirumular is still with the metaphysical foundations that underlie the gynecological realities towards which he is leading us slowly. In the verse above he clarifies that Maamaayai, the primordial seed of all, also called Viiyam Vintu and so forth, in fact stands as all allowing the anmas to LEARN destroy the inherent Darkness of Ignorance because of a pre-existent blindness. These concrete and visible (or sensible) objects provide SEEING that enhances the depth of vision and with that enable them to see and more and more.


It is also pointed out that this Maamaayai takes several kinds forms: the deep as opposed to the surface, the within as opposed to without and the latent as opposed to the manifest and which notions are communicated with such expressions as akam-PuRam cuukkumam-tuulalam etc. The Maamaayai remains the stuff of all so that some kind of CONSCIOUSNESS, clear dull mystic intuitive and so forth are generated.


Now in addition providing such stuffs of consciousness, it is stated that this Vittu also creates longevity of the anmas along with the cognitive competencies of various kinds and the impelling force for effecting various kinds of actions so that metaphysical LEARNING takes place and they with that move towards Absolute Understanding that would confer them Moksa.





The Metaphysical Gynecology of Tirumular-6


Gynecology as Hermeneutic Science


As Tirmular is fully aware, Saivism in contrast to Buddhism Vedanta and so forth developed the whole range of metaphysical disciplines as different branches of Hermeneutic Sciences and perhaps to this day it is Dravidian culture as a whole that remains faithful to this. In the verse below Tirmular attends to some of the philosophical issues by articulating the notion of Agentive Cause as the essential notion of causality with its attendant synchronicity of Cause and Effect. This notion is intuitable we look at the fact that an action can be a fact of life only when someone remains its agent - the moment the agent ceases his agency the actions also cease to be there as reality.


This carries along with it the notions of Deep Structure( DS) and Surface Stricture(SS) that Tirumular seeks to communicate with such concepts as akam-puRam , cuukkumam-tuulam etc. This also brings along with it the notion of TEXTULAITY of understanding - a TEXT as that which has a ST that shows as its depth the DS and with the same kind of Agentive Causality. The DS is Nimitta KaaraNam for whatever SS features we notice. To understand a phenomenon scientifically is to locate the DS that determines the observable features of SS and gain knowledge of the causal linkage that exists between the two.


Thus it is in this vain that human gynecology is seen by Tirumular as the expression of the Cosmic Gynecology the causal basis of both of which is the SAME, viz. BEING, the Primordial Seed of all. The creature gynecology is ISOMORPHIC with cosmic gynecology and the various joyous experiences that configure the reproductive processes of creature sexuality are actually something present as cosmic reality and hence everywhere.







Ţ򾢧 š Խá






Ţ򾡸 ¨ ھ Ţ򾡸 Ȣ, Ƣ 츢 Ǣ ȢŢ ú, ¢ ǡ ȡ ھ Ţ򾡸 á. Ţ ҺҸ 츢 Ģɢ Ũ¡ ҺҸ ý , ġ ھ Ţ򾡸 ʨ¢ ̸ § ¡, š.






atu vittilee ninRu aGku aNNikkum Nanti

ituittilee uLavaaRRai yuNaraar

matuvittilee malar anna mataakip

potuvittilee ninRa puNNiyan taanee




BEING who presents Himself as close to the anmas through serving as the Cosmic Seed for the genesis of the whole of the cosmos, also stands - and many do not appreciate this- as the seed for the genesis of the creatures (with a body and so forth). This seed as the KuNdalini becomes the various kinds of pleasure producing experiences. Here too we have BEING as the Good One who is also the most universal Seed of all.







Ţɢ Ȣ Ө Ө

Ţɢ Ȣ Ǣ Ȣ


¡ æȢ ϧ




Ţ򾡸 Ħɢ, ɢ Ө¡ ¡ ȡ. ɢ Ө¡ , Ţ򾡸 ¡š ξ Ţ. ɢ Ţ Ƣ§ Ө ¢ ɢ, , Ţ Ө š ýâ ġ ŢӾ-ŢΦ š  ǡ. Ũ¢ Ǣо ŦȢ ¡ - Ţġ Ц ĸ š .







vittilee anRi muLai illai ammauLai

vittinil anRi veLippadu maaRillai

vittum muLaiyum udananRi veeRalla

attanmai yaakum araneRi kaaNumee




There can be no sprouts without seeds. And such sprouts cannot also come into being-there without having something as its seed form. Now on the basis of the notion of agentive cause , both the seed and sprout forms are simultaneously present. This is the way the whole of causality and the genesis of everything is seen in the Way of Aran, i.e. Saivism





Now in these verses Tirumular is at pains to show that the Causal Ground of the cosmos as a whole also serves as the causal basis of the local and individual. Thus the cause of the macroscopic cosmos is also present as the cause at the microscopic individual level imputing thereby an ISOMORPHISM of a kind. This is one of most well known insights of Tirumular where he links the cosmic with the local individual by noting the presence of the cosmic within the individual.


The focus here is the Causal Basis of cosmos and the various individuals inhering in it and where the notion of CAUSALITY is that of the Hermeneutic causality of Agentive Cause, the Nimitta KaaraNam, as they say.


The seed and the sprout that emerges from it are brought in to explain some aspects of this relationship. While seed-sprout relationship explains partly the notions of Cause and Effect, but that it is only at the death of the seed that the sprout emerges is denied here by saying that both are simultaneously present. The sprout is NOT the transformation of the seed but something emerges as there only because something else and which is simultaneously present along with the sprout. Thus what serves as the seed form agentively brings to birth the sprout form remaining there but as the Deep Structure.


Now in these verses Tirumular also descends upon the PHENOMENAL - the LOCAL, the experiences the creatures enjoy the FOOD-Like pleasures of life and which are central in the reproductive processes that perpetuates the species. The gynecological moves of the creatures are ultimately linked to the cosmic - there is the gynecology of the cosmos and creature gynecology is only a local expression of it




The Metaphysical Gynecology of Tirumular-7


The Formation of Seminal Fluid and Ovum


The scientific character and remarkable accuracy of observations pertaining to the genesis of the ovum are quite amazing really. I doubt very much whether at about the time f Tirumular (4th-5th cent AD) there were other texts in the world related to gynecology such as this. If there were, even in Kashmir, I will be happy to learn about them. The tone of the verses and the use of technical terms like eez taatu and so forth also indicate that there were already many texts related to this discipline but which unfortunately have not reached us. However I must mention that there are many ancient texts like JivooRpatti Cintamani and so forth, which provide more details. We have also a massive text but a very late one, probably 17th cent. -Njanaveddiyan- which also has many details about fertilization, the growth of the fetus and so forth. Perhaps there are many such other texts still in manuscript form and which if studied will throw immense light on the sciences the Tamils developed in the deep past.


The processes in the body that result in the genesis of the ovum must be seen against the cosmic gynecology where BEING remains the Potu Vittu, the most general and universal SEED of all generative processes. The human is just a local expression of something universal and where BEING is present at the depths as the agent of all.


While the technical terms may not be sufficiently precise but such observations as ovum emerging from the blood and so forth and that it stays active for 21 days and so forth are quite accurate, I think, and something that will be condoned even by modern studies though they may not agree with Tirumular that BEING is there as the real agent of all. They may not also agree with Tirumular that the human gynecology is only a local expression of the general universal cosmic gynecology and that we get to understand exhaustively a local phenomena such as human gynecology only by relating it to the cosmic.


In the Hermeneutic science of Tirumular we do not have theoretic thinking from which we generate hypothesis to be refuted and so forth. The local is penetrated into and the DEPTHS reached and seeing the phenomena as a TEXT, the observable is taken as the Surface Structure and which has the features it has because of the Deep Structure that remains along with it at the depths configuring everything so that SS has the features it has.


This is UNDERSTANDING a phenomena and in which the inherent IGNORANCE about it destroyed. The phenomena becomes something TRANSLUCENT, like a bookt that one has read and understood quite well and hence without any more mysteries or opacities about it.







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ĸ Ţ Ţ 𦸡 š ¨ â , ġ ¢ǡ 𦸡, ý â ɺ쾢 Ƣǡ â. š âž , ŢĢ Ƣ , ڸ â¡Ũ þ .






aruntiya annam avai muunRu kuuRu aam

poruntum udal manam poom malamennat

tiruntum udal mana maaGkuuRu ceerntiddu

iruntana munnaaL irata mataakumee




The Natam and Vintu of the world transforms the Maamaayai into edible food stuffs, which when eaten by the jivas with a body, get transformed into three kinds of stuff - the tissues that go into building up the body, the power that serves the Manam or the cognitive tools and the excreta that gets thrown off from the body. But before such transformations the essences extracted from the food taken in, remains in the body as a kind of fluid or juice containing within these three possibilities.








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â Ǣ Ţš Ȣ

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þ Ӿġ ơ - þ, , , , , , 츢 Ȣ, þ 츢, Ȣ , Ģ ɢǢ , â Ǣ ɡ ¢ Ţ Ţ š. Ţ, վâ ( Ţ)






irata mutalaana eeztaatu muunRin

uriya tinattin oru puR panipool

ariya tuLi vintuvaakum eezmuunRin

maruviya Vintu vaLaruG kaayattilee




The elementary bodily stuffs are: the essence-fluid, blood, bone marrow, skin, flesh tissues, brain matter and the seminal fluid. Out of these and from the three, essence-fluid, blood and seminal fluid, in appropriate time emerges the ovum like dew on the blade of grass. It stays (in the body of a woman) for twenty-one days (and after which it disintegrates and leaves the body)




After dealing with the most general and cosmological processes underlying the gynecological, in these two verses Tirumular comes to the details of how these cosmic mechanisms are at work and generate the OVUM, called here the drop-seed, the tuLi Vintu in the human body. With an amazing scientific accuracy 9 for that period in time), he notes that the food taken in gets transformed into three kinds of Taatu- the elementary building blocks of the body and out of these the food-essence, blood and seminal fluid bring forth the OVUM that lasts (in the body of a female) for 21 days and after which it gets disintegrated and rejected form the body.


It is implied that the anna-rasam, the fluid-like extract from the food already contains within it, the Cosmic Seed, the Potu Vittu and gets localized here as the ovum. It is also implied by this that BEING remains all along the POWER behind it all just as in the case of the cosmos as a whole.


Taking the human body as his local stage, BEING enacts the drama of generating the OVUM, drop-like seed, that has the capacity to produce out of itself another life form and with that help in the process of perpetuating the species.




The Metaphysical Gynecology of Tirumular-8


The Mental Gynecology and The Biocultural World


In these verses we are in for some surprises where Tirumular quite openly states the secrets pertaining to the science of longevity that he connects with what can be called Mental Gynecology. We must recall that it is such truths that were cornered and made esoteric doctrines to be transmitted by only a guru and that too only to the trusted few. Perhaps it is this turn to what remained an open science at the time Tirumular that caused also death of such sciences in the Tamil country.


Tirmular records here an outstanding discovery - that the elementary biological building blocks that are extracted out from the food taken in and digested, also generates the Kalaa Vittu, the mental-seed over and above the fetus-seed - the Ovum of the female and the seminal fluid of the male. This mental-seed blossoms as the THOUGHTS and Images of various kinds that constitute the stuff of the cultural world, implying that BEING who remains the Potu Vittu, the Universal Seed also remains the source of both fetus-seed and mental-seed and that the cultural world is as much biological as the biological world itself. Both have the same roots and it is the productive potentials of BEING.


With this amazing insight he also locates the essence of the science of longevity, the Saiva insight encrypted into story of MarkkaNdeya who was blessed by Siva to live always as the youthful sixteen (enRum patinaaRu).


Whoever re-channels this kalaa Vittu, mental-seed into metaphysical thinking concerned with understanding BEING and hence metaphysical TRUTHS, will RETAIN this energy while those who spend it processing only the physical stimuli will dissipate it and along with also the body. Thus metaphysical thinking is a life and death matter and not simply vain speculations of various kinds. Those who use the energy of the mental-seed for deep-seated metaphysical clarities retain the energy in the body and with that ward off the death bringing processes.








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ɢ þ 츢 ǢĢ Ţ , ¢ ġŢ ǢĢ Ȣ ,  . ¢ Ţ Ż Ǣ š ȢŢ Ƣ Ţ , Ţ ĸ ĸ š ý , š 򧾡 Ţ.






kaayattilee muunRu naaLiR kalantidduk

kaayattuL tan manamaakuG kalaavintu

neeyattee ninRoorkku niiGkaa vidaamaiyin

maayattee celvoor manattodu aziyumee




From the same three taatus of essence-fluid, seminal fluid and blood arises also the Kalaa Vittu, the cognitional seed-power along with the seed-fetus. It stays in the body for three days activating the mental processes of Manam and so forth. Now if this is re-channeled into the higher cognitive processes through contemplations on BEING, not only will it stay on with the body but also remain active with the mental modules of Manam Buddhi and so forth. But those who use it only for the activities of Manam, the cognitive processes concerned with the physical world and indulge in imaginations fantasies and so forth, it will get dissipated with Manam (i.e. without reaching the deeper mental modules of Buddhi AhaGkaaram and Cittam)








Ƣ Ţ Ǩ Ȣ¡

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š ġŢ ɸǢ Ƣž Ȣ¡ ﻡɢ . š Ƣ Ƣ ġ ġŢЧš Ũ Ȣ¡ Ũ . š Ƣ ġŢ򧾡 Ƣ ɡ ȡ, š š θ Ȣ Ǣ Ƣ Ƣ¡ ȡ, ?






azikinRa Vintu aLavai aRiyaar

kazikinRa tananaiyum kaakkalun teeraar

azikinRa kaayattu azintu ayarvuRRoor

azikinRa tanmai aRintozi yaaree





Nobody seems to be able to measure out the amount of energy, in the form of mental-seed that is dissipated in useless thoughts. They also are not aware of their own disintegration along with it and because of which they do not worry about securing longevity. It is a great pity that those who dissipate along with the dissipation of the mental-seed, do not take the appropriate measures to avoid it, knowing that this how death comes.




These two verses articulate the truths that have sustained the culture of Siddhas and why they kept on with the notion of living a life without death as their chief concern and with the understanding that a Siddha is one who has accomplished this. It is noted that the food that becomes the 7 biological building blocks, generate from 3 out of them, not only the fetus-seed, the Ovum for the female and semen for the male, but also the Kalaa Vittu, the mental-seed that empowers the mind with its own creativity productivity and so forth. So over and above the biological gynecology there is also the mental gynecology that makes the bio-cultural world just as real as the concrete physical or biological world.


Tirumular observes that it lives only for THREE days and that unless it is transmuted and re-channeled into higher forms by letting it into the deeper mental modules of Buddhi AhaGkaaram and Cittam, it gets dissipated and destroyed if retained only a the level of Manam, that part of mind connected with senses and which processes only the physical stimuli. He notes also that with this dissipation, the body itself dissipates and the life-expectancy of the anma reduced. As this dissipation continues, the body decays and the person becomes very quickly senile, the anma becomes powerless and exhausted and hence an easy victim of the ever-present God of Death, Yama.


But he also mentions, perhaps for the first time in world history (as far as I know) that those who successfully re-channel this into the higher mental modules with seeking to know BEING, transmute it into metaphysical illuminations, the inner light and in which form it stays in the body disallowing the processes of bodily disintegration. This also means that the body is saved from the long hands of God of Death!