The Mantrayana of Tirumular

    â á½






š м

Ģ ͼ




ﺡ츢 ¡ Ө , ġ , ׼ ŢΦ Ţ ҸǢ ͸ ġ. ĺ򾢸 , Ȣ ź 򾢸 , š Шǡ .ɡ 즸 â ͼ 츢 . Ż Ǧġ ĸ ħȢ




collum morukuuddiR pukkuc cukikkalaam

nalla madavaar nayntudanee varum

collinum paasac cudar paampu niiGkidum

collun tirukuuttin cuukkuman taanee




When we recite the panjsaksaras si-vaa-ya-na-ma in the ways described above, it is possible to become free of the physical body and enter inhabit and enjoy the various mantra bodies that are also available. And because of the attainments of various kinds of Siddhies or Psychic Powers such as the above and also iicattuvam and vacittuvam, many excellent females will be attracted irresistibly. Since their company develops PURE LOVE, the sexual libido will be transmuted and he Snake that implants this will be depart not shining within anymore. Such a person will also UNDERSTAND the dance of BEING faultlessly and will keep on articulating it to the world.




¢ ֧

Ƣ¢ ġ

Ţɨ ġ



ĸ ﺡ츢 ȡ ȢŢ ﺡ츢 š ¢ Ө , ȢŢ Ǣ , ¡ Ƣ¢ Ƣ ġ. Ƣ,Ǣ¡ ȡ š ȢŢ ŢâŢ Ţ򾢨 Ţ̸ǡ Ţɸ â ġ ġ. Ƣ Ţâ¡ 츢 š ġ.



suukkumam eNNaayiranj cepittaalumeeR

suukkuma maana vaziidaik kaaNalaanj

suukuma maana vinaiyinaik kedukkalaanj

suukkuma maana civanatu aanantamee



Over and above the Gross Si-vaa-ya-na-ma, there is the subtle variety of it that regulates the cognitive processes of the mind and which on being recited a thousand times accompanied with reflections on its functions, there will come about illuminations there would clarify which is the true WAY of enlightenment, the Sanmaarkkam.Now as one progresses in this WAY, the inherent prejudices (vinaikaL) that distort and arrest thinking will be destroyed and the mind freed of their hold. At that point the anma will reach Tillai, the abode of Siva and enjoy the Bliss that He enjoys, viz. the Bliss that is non-diminishing and fully satiating




Metaphysical life is NOT one of sufferings after sufferings with no pleasures at all. There is JOY in it provided we go about the right way. But what is WAY? 


Tirumular explains the matter in the above as well as in a few verse that follow.


The recitation of mantra brings the anma closer and closer to BEING whose authentic form is Siva-Sakti, the Male-Female complex. Because of this the final way of BEING in the world is NOT that of a recluse who practices asceticism for fear or indifference or hatred of the female. Bramahcariya or ascetic way of life is only temporary, a kind of penance for purifying the soul. The authentic life is a life where man and woman live together. As one ascends the metaphysical ladder, at the higher reaches the female company comes to prevailfor a man in which there is only Pure Love that is non possessive and only CARING. Existence in such a way of life is the sure way to free oneself from the sexual libido , the snake, that creates the ego and along with it acquisitiveness and possessiveness. And now the inner conditions free of this sexuality but full of Caring Love, makes the anma fit for witnessing the Dance of BEING and the anma having that fully in its vision will articulate that and nothing else for the world to know.


Now it is also indicated there is another kind of happiness - the Sivaanantam - that is even beyond this social happiness. As the above. BEING is always in non-diminishing and fully satiating Bliss, the Sivaanantam.This state of Being can be attained by reciting the Suukkuma Panjcaatsaram, the five syllables that ordain the cognitive processes as opposed to the world processes, the functions of Tuula Panjsaatsara. As one recites this mantra thousands of times reflecting all along the way it functions in the mind, it is possible to destroy the PREJUDICES that are inherently present distorting, confining and arresting the cognitive functioning. Freed of these, mind is expanded, universalized and made truly OBJECTIVE and which earns the entry into Tillai, the abode of Siva which is also the Final Home for the soul. The attainment of the Final Residence, the Home Coming brings along with it the Bliss of Siva Himself as the bliss of the soul.


The Mantrayana of Tirumular

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-‹ã -‡ ̧




Š úŧɡ Ȣ ЬŢ Ƣ Ũ¢ĢȢ ǡ Ⱥ. šȡ Ţ򾡸 ---- ǡ. ﺡǡ ---š- ǡ ---- ¢. Ţ š š ǡ -‹ã -‡ (=) Ţ ɡ .




aananatam aanantam onRu enRu aRaintida

aanantam aanantam aa-ii-uu-ee-oom enRu aRaintu idam

aanantam aanantam anjcumatu aayidum

aanantam aanantam am-hriim am-ksam aam aakumee




When the anma transcends even the thousand petalled Lotus, it will be non alien with BEING, the Ever Blissful and the flooding bliss in the interior of the soul with give rise to spontaneous outpourings of divine lyrics. Such lyrics will be agitated by the aksaras aa-ii-uu-ee-oom. At this point the mantras na-ma-si-vaa-ya that have been ruling the mind will coalesce with the above establishing only the state of immense bliss. Then as further experiences of this Divine Bliss are continued, there will come to prevail the asaba mantras am-hiriim and am-ksam-aam that will install the Bliss of Deep Silence 




The higher reaches of the inward metaphysical journey are one of joy and happiness and NOT at all one of sufferings and sadness. BEING is Wholly Blissful and the anma becomes blissful only by being one-with such a BEING. This is what happens as one recites the subtle version of the mantra na-ma-si-vaa-ya with the understanding of how they configure the mind by regulating the cognitive processes. The untamable stream of consciousness forever creating an inner stress with implanting an unchanging flow of the the-tic consciousness, is transcended when the anma attains the mantra world described as the Sahasra TaLam, the location of the thousand petalled Lotus, the originating source of everything divine. When the soul transcends even this, it liberates itself completely from the phenomenal world and at which point it has only BEING as the GROUND to be with and sustain itself.


The Bliss of Sivaanantam comes to flood the soul and which also become the substance of moving divine lyrics such as Tiruvaacakam and so forth and in which there is NO ego at all but only an egoless spontaneity.


Then comes to prevail the asaba mantras, the mantras that lift up the soul even to higher grounds, the Tillai Ambalam itself and where, impossible of speech of whatever kind, the anma enjoys the Supreme Bliss of being totally one-with BEING and in Deep Silence.


The Mantrayana of Tirumular

â á½






ɢ Ţ

ɢ Ţâ¡

ɢ -----

ɢ ---- 򾧾




Ţâ ¡ š , ¡ š ǡ Ȣ ¡ á ȡ , Ǣɡ Ţ ¢ Ǣ ȡ ͼ, š Һ ž , ---- ǡ ¢




š¿ š ¢

---- š¿ š¢

---- ¿ š¢





; ɡħ š¿ š¿, š, ¿š, š¿ ġ . çž, ɢ š¿, š ---- Ǣ . ¿ 򧾡 Ȣ 󾢼 , š ---- Ǣ Ţ.ɡ â ---- , θ 츢 츢 , Ż ͼ š ɡħ 츢 ȡ š




meeni iraNdum vilaGkaamal meeRkoLLa

meeni irandum mikku aar avikaariyaa

meeni irandum uu-aa-ii-ee-oo enRu

meeni irandum ii-oo-uu-aa-ee- kuuttatee.




When the gross physical body and the subtle mantra body of the anma become one and function without obstructing each other and shine forth in full brilliance and without suffering any changes by the intrusion of worldly desires, there will come to prevail the mantras of Supreme Bliss uu-aa-ii-ee-oo. These mantras will dances changing cyclically generating all the different shades of this Bliss Supreme.




kuuttee sivaayanama masivaa aayidum

kuuttee ii-uu-aa-ee-oom-sivaayanama vaayiduG

kuuttee ii-uu-aa-ee-oom-sivayanama vaayiduG

kuuttee i-uu-aa-ee-oom-namacivaaya kooL onRumaaRee




These mantra complexes do not move on their own and it is the DANCE of BEING that moves them and because of which the si-vaa-ya-na-ma changes in the cyclic manner. It is also the DANCE that installs the attainment of Civattuvam by getting rid of all the prejudices that issues forth because of si-vaa-ya-na-ma and that in turn leads to the presence of mantras of Supreme Bliss, the ii-uu-aa-ee-oom. It is also the Dance that confers the Absolute Understanding, the Sivanjaanam and the enjoyment of Supreme Bliss as the two fundamental needs that become united as one.




It is pointed out the mantras do not move either cyclically and in that also bring about the higher mantras of Supreme Bliss and it is only because of the DANCE of BEING that all these happen. And they are directed not only towards exclusively enjoying Sivanjanam, the Absolute Understanding or Bliss Supreme but rather both together. The enjoyment ofBliss Supreme, the deep desire of all creatures, is NOT possible unless Absolute Understanding is also attained, the enjoyment of happiness goes along with becoming more and more illuminated. The ignorant mind can never ever attain even am iota of Bliss Supreme.


It is also pointed out that mere recitation of mantras even thousands of times will NOT on its own be effective. For the mantras are inert on their own - they do not get permutated cyclically on their own and hence do not also make it possible the presence of higher mantras. Behind such movements lies the Kuutu, the DANCE of BEING and hence we


have to gain His GRACE -- it is impossible to enjoy consciousness being formed by higher mantras unless we are engraced. Along with reciting the mantras in the prescribed manner, we have to also worship BEING to gain His grace.


We have to

note that the seeking of Bliss Supreme will go along with the gaining of metaphysical illuminations, the deepening of UNDERSTANDING and this if we are graced by BEING Himself. One can be happy only if one destroys the metaphysical ignorance and this is possible only the Grace of BEING is gained. The prejudiced individuals - and the religions of the world are full of them- cannot enjoy this Bliss Supreme as they still harbor metaphysical ignorance in their bosom


The Mantrayana of Tirumular

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Ȣɢ 򾡼

Ȣɢ š

Ȣɢ ɡ




š ¡ Φǡ ɢ ¡¡ ɡ , 쾢¡ 쾢ɡ ɡ ¡ ʦ ¸ â Ţ , Ц զƢ¡ , ɡ -- ȡ , ɢ ---š- ﺡ Ȣ, ġ ¢ Ǣ Һ ---- -- , Ȣ . 򾡸 , ú Ǣɡ 츢ǡ ɢ ɢŢ š Ǣ ǡ Ƣ¡ ¢ ġ ¢ ¢ 즸¢츢ȡ !




onRu iraNdu aada oor onRum udan aada

onRinil muunRu aada orrezum ottaada

onRinil aadavoor onpatum udan aada

manRinil aadinaan maNikkak kuuttee




BEING instead of remaining the Makayogi, totally ABOVE and UNINVOLVED as the Cutacattan, because of the Grace (aruL) inherent to Him, becomes Saktiuttan, the primordial Man-Woman duality and dances the Dance of generation-destruction and because of which there comes to be the world and everything in it. At that point the Primordial Logos Om that remains undifferentiated also dances along, acquiring movement and because of which it now differentiates into a-u-m. This in turn generates the panjcaakkara mantra na-ma-ci-vaa-ya and which gives joy along with metaphysical illumination to all the creatures bringing forth the mantra complex ii-uu-aa-ee-om-nama-civaaya, with the seven aksaras. And BEING because of these nine mantra forms appears as the root archetypes Siva Sakti VishNu Brahma Cataacivan Rudra Meheswara Natam and Bindu and which forms dance as BEING Himself in Tillai, the Original Ground of all, the undying Dance that would take all the anmas towards Moksa!




Right from the Sumerian days we can see Hindu thinking has been developing along Vaishnavism and Saivism, the former favoring structuralism and the latter a dynamism but both in complementary relationship. While Vaishnavism sought to incorporate Saiva notions within the notion of the Most Inclusive Totality, BEING as the Most Comprehensive Whole, the Totality ABOVE which there is nothing (Namazvar: uyarvaRa uyar nalam udaiyavan), Saivism looks at the matter within the notion of BEING is the Primordial Power, the source of the Dynamics that is so visible in the world.


BEING could be totally aloof and above all, there is nothing to compel Him to be otherwise. However within Him resides aruL, inseparable from Him just like light is inseparable from heat. Out of His own Will there emerges the primordial archetypal form of Man-Woman, the Father- Mother form, the Adam-Eve, the most primordial biological complex and with which begins the dance of generation-destruction-generation and so forth. From the pre-existent but non-manifest form, there come to be the world and everything in it. BEING -as-Man dances in tune with BEING-as- Woman and conversely too and because of which everything come to be PHENOMENAL as opposed to remaoning NOUMENAL or the non-manifest suukkumai form. In Saivism, there is no creation in the sense of bring into being something out of nothing. Creation is only the TRANSFORMATION of something already pre-existent butnon manifest intothe manifest from. Thus creation is BRINGING INTO PRESENCE, being-there as such and such from a state of not being so. Similarly destruction is NOT evaporating as an entity but only resolving into nonmanifest form, the odukkutal. 


Perhaps this is the original Theory of Creation already available in the Sumerian texts themselves but which somehow got twisted and truncated in Akkadian and Biblical translations. But Saivaite thinking has remained faithful to the original insight and has adumbrated further and this verse contains within itself all these positive developments where Mantrayana is brought in. 


When BEING assumes the Man-Woman complex the Primordial Logos Om begins to dance along while remaining motionless till then. And only by becoming dynamic this way that it differentiates into a-u-m, the trisyllable, na-ma-si-vaa-ya, the five syllable and uu-aa-ii-ee- oom-nama-civaaya and because of which the creatures enjoy bliss along with illuminations or consciousness. The primordial DARKNESS of the non-manifest or ABSENT form is destroyed by this provision of the Light of Consciousness and along with it the Feeling of Joy. 


And along with these differentiations and formations of mantra complexes the APPEARANCE of BEING also get differentiated and we have the NINE Root Archetypes -- Siva Vishnu Brahma and so forth. These are the DEITIES that also capture the imagination of man and make him WORSHIP creating a compulsion within for such a kind disposition but in which he is FREE also to deny. However this NEGATION, though allowed for, and man is allowed to be the Prodigal Son, it is also indicated that it is NOT ADVISABLE for this negation is also closing the metaphysical eyes and thus refusing to learn and get illuminated. It is also indicated that Bliss that such individuals seek, is NOT something that can be enjoyed without metaphysical illuminations, the Civanjaanam.The life of NEGATION is alsolife of self-denial of understanding and joy.


BEING dances this everlasting Dance of Bliss so that the anmas can exercise a choice to learn or not to learn but also learn that it is foolish to choose not to learn. This Dance that is executed in Tillai, the Home for all, already has implanted in all of us a metaphysical journey, the Yaattirai, the Pilgrimage unto to this Tillai, the Paradise and be fully in the presence of BEING. 


The mantras, the above complexes and the countless number of other form they assume,DANCE with BEING and hence with all the deities,to deliver us, to redeem us, to liberate us and finally let us rest in peace in the Tillai on attaining which there is no more becoming phenomenal again.




The Mantrayana of Tirumular

â á½


2. Tiruvambalac Cakkaram


θ 츨 Ǣ Ƣξâ. ȡ զǢ¢ 򾢧¡š .


By cakkaram (wheel) is meant a square generated by drawing lines horizontally and vertically and filling the little squares thus created with aksaras and worshiping BEING in terms of this mantra-wheel. By Tirvambalac Cakkaram is meant a representation of the DANCE of Bliss of BEING that He executes with Sakti in the Transcendental Space of Pure Consciousness 




á è

è á

ɸ á 򦾡





Ǣ ɢ θ ʼ,121 ɸ Ţ . šȡ ɸǢ Χ Ȣ, Ȣ



irunta ivvaddaGkaL iiraaRu ireekaikaL

irunta ireekai meel iiraaRu irutti

irunta manaikaLum iiraaRu pattonRu

irunta manaiyonRil eytuvan taanee.




If you draw 12 lines vertically and horizontally across the initial square, you will get 121 square shaped cells. In the cell right at the center of this Cakkara will appear BEING on His own accord as that aksara itself.




Ȣ š ¡





ɡ š 򾡸 .ɢ Ǣ 򾡸š--- ɢ 츽 Ƣ Ҩš ǡ Ţ. ̴ȡ 츧ǡ ǡ . š Ǣ ¡ šȢ ڴȢ ħ ĸ ǢӨ¡.



taan onRi vaaz idam tan ezutteeyaakum

taan onRum annaankum tan peer ezuttaakum

taan onRu naaRkooNan tan aintezuttaakum

taan onRilee onRum avvaran muRai taanee




BEING stands in His most authentic form in the aksara ‘si’. He stands as the Deep Structure of the aksaras vaa-ya-na-ma and on which account they become the NAME for BEING. Thus BEING stands as the total reality in His presentational and authentic forms as these five aksaras, Si in the center and the rest in the four corners of the square cakra. This way in which He stands one-with these aksaras is the way BEING makes Himself manifest in the world.




At the deepest and the most authentic level BEING discloses Himself through the Mantras and because of which He is said to have the mantras as His body (mantrat tirumeeni) We get to understand the essence of BEING only when we contemplate Him with His mantra form.


Of His mantra bodies the closest to His essence is the mantra si-vaa-ya-na-ma and which is figured as a square with ‘si’ located in the center and the remaining aksaras at the four corners. This is to indicate the BEING-in-Itself and BEING-for-Other or what are called the coruubalakkaNam and tadatta lakkaNam and which constitutes the full understanding of BEING.


The ‘si’ is also the aksaras of Pure Light as it is the the Power that pierces through the Darkness and let there be the light of consciousness. The remaining aksaras are the forms BEING assumes for the sake of informing of Himself to the creatures and hence in a way inauthentic. However as they allow the creatures to intuit the authentic nature of BEING, they function like NAMES for BEING Himself.





The Mantrayana of Tirumular

â á½




ø â Ȣ

ø Ȣ





Ǣ Ǣ . Ǣš ȢЫø Ţ â ¡ ﻡ Ǣ š Ȣ¡ 츢. ɢ ɡ ¡ Ţ , š 츢 ¢ ը , ý Ż ͼ, .




arakara enna ariyatu onRillai

arakara enna aRikilar maantar

arakara enna amararum aavar

arakara enna aRumpiRappu anRee




BEING is both manifest ‘aran’ and the concealed ‘karan’.Even though it is the case that by reciting this mantra ’arakara’ (or in practice arookaraa) there is nothing impossible to attain there are many still ignorant of it.Now while the disclosed form is Siva and the undisclosed or concealed form is Sivai, the Woman, it should be known that by reciting this mantra death is defeated and though gaining Sivanjaanam, existential repetition is also overcome immediately.




It is a common practice among the Saivites to this day to utter “arookaraa” rather quite loudly in moments of great spiritual excitement during some rituals. Perhaps it is from the times of Tirumular that this practice became so well entrenched among the Saivites.


 ‘eri” and so forth and of which ‘ari’ is another variant. This word ‘ari” also means daybreak as in Malay hari: day. When it became restricted to VishNu perhaps ‘aran’ came to be used for Siva with BEING as a whole noted as “aran-ari”, the Radiant who appears both as Siva and VishNu.


The word ‘kara’ is a variant of ‘kar’, darkness or hiddenness. Thus ‘kara’ as opposed to ‘ara’ is the concealed aspects of BEING as well as the WOMAN, the Sivai who is the concealed as well as the Mysterious Power within the disclosed. When there is an understanding that there is this WOMAN (the Mother Goddess) as the Deep Structure underlying everything that is manifest and the mind accommodates

itself fully to this truth, then BEING will be apprehended as ‘ara-kara’ the Disclosed-Concealed, the Open- Hidden, the Man-Woman, Father- Mother and so forth.


In this understanding of BEING as Androgynous, as Siva-Sakti lies the secrets of overcoming death as well as attaining Sivanjaanam that would put an end to the endless existential repetition.For the recognition of the presence of the Woman, the Sakti and worship of BEING as such would bring the soul closer to the Woman and hence the cauldron of Kundalini, the boundless Pot of Psychic Energy. Thus through the recitation of this mantra it becomes possible to gain an endless flow of Kundalini and thus the kaRpam or medicine that would ensure good health and longevity.


But this Woman is also the Paan Mozi, the source of the mantras of metaphysical illuminations. And hence the one who recites this mantra will also be engraced by this woman as Maha Sarawathy and so forth and hence get to enjoy more and more the Sivanjaanam, that which would put an end to being born again and again endlessly.




The Mantrayana of Tirumular

â á½










Ţ¡¡ Ǣ ŢŢ 츢ȡ. ġ Ǣ š ﺡ츢 ,žǡ Ţ ̨ Ţ 츢ǡ Ţ Ǣ Ţɡ Ǣ . Ц Ţ ħ , š Ƣ¡ âšȦƢ Ǣ.




eddu nilaiayuaLa eGkoon iruppidam

eddinil onRum irumuunRum iireezum

oddiya naatamum vintuvum ooGkidap

paddatu mantiram paanmozi paalee




BEING, my Lord as the One present everywhere locates Himself in all the eight different directions within and without. And in all these locations He stands one-with the root mantra na-ma-si-vaa-ya. Furthermore in various kinds combinations of the Siva Tatvas Natam and Bindu, He is present also as the NINE saataakkiyas (root archetypes) Brahma VishNu, Rudra Makesan, Sathaciva Bindu Natam Sakti and Sivan. And here in order to make available the mantas that would activate the presence of Natam and Bindu in the mind of the anmas, would generate the various kinds mantras of metaphysical illuminations through the deity of MahakaLaivaNi (Saraswati)




The word

‘mantra’ in the fourth line above is NOT used in the sense of aksaras or even a complex of aksaras, the akkara-sakkaram but rather in sense of Tolkaappiyam -- maRaimozi kiLanta mantiram:

the mantras that would unfold the hidden or unconscious words. Thus each one the verses in Tirumantiram that we are studying now is a mantra for it delineates the HIDDEN and CONCEALED understanding, clarify and make an object of consciousunderstanding what is already there in the Unconscious. These are intermediate between the ordinary speech of daily discourse and subterranean world of dreams and mythical experiences. Such philosophical mantras are the sorts that would bring into the OPEN the content of the subterranean and thereby make them objects of conscious apprehension and hence no more something one is ignorant of or aware only the unconscious.In Saivism this is understood as LEARNING of the gamma-type where one gains Patinjaanam, an understanding of BEING.


The ‘paanmozi’ also means the same - words that bring LIGHT (paan, paal) into the mind i.e. metaphysical illuminations. The word also stands as a name for the female deity, the Goddess of Learning, the Vak Devi or MakaSarawati, also known as Nisaba in Sumerian times. The word Nisaba also means speech (saba (> sabtam) that is edifying or uplifting (Ni > nivar, nimir etc) Sulgi in his Mutariibiyam (hymn B) claims that “ dingir Nidaba, sig-ga Nidaba-ke, gestu-gizzal-la su dagal-la ma-ni-in-dug’ (The deity Nidaba, the beautiful Nidaba, with generous hand, provided me with intelligence and wisdom)


While at the bottommost level BEING pervades the whole SPACE both physical and metaphysical and as the panjcakkaram na-ma-si-vaa-ya, He creates the root archetypal forms, the saataakkiyas by fusing the mantras with the root tatvas, Natam and Bindu the primordial elements of masculinity and femininity and which exist as the Sivalingkam. The various kinds of mantras act on this, presenting or suppressing the proportions of Natam and Bindu and thereby creating the sataakkiyas above which are also worshipped as the Great Deities (as opposed to minor ones)

Maha Saraswati emerges here as secondary deity (in mythologies she is made the consort of Brahma, the Veetan) who would implant the paanmozi, the philosophical mantras that would seize the soul and force into the mind deep metaphysical insights and thereby enable the soul LEARN more and more about BEING.




The Mantrayana of Tirumular

â á½




Ţ ġټ


Ţ Ţ м

ġ ¢ ġ



ɡ ¡м á ɢ , ĸ վ ġ ¢ , â  Լ ¡ âŢȢ Żɢ Ţ ɧ¡ Ȣ Ǣ. š Ǣ󧾡, ÿ Ţ 򾡸 м Ţ 򾡸 ŢŢ м ȡ  -- ġ , ¢ Ţ š ġá.




maddaviz taamarai maatu nallaaLudan 

oddi irunta upaayam aRikilar 

vidda ezuttai vidaata ezuttudan

kadda vallaar uyir kaakka vallaaree.




BEING who stands as the ONE when He stands ABOVE all also stands one-with the good WOMAN who manifests Herself as the Lotus that oozes honey so that the creatures in the world would also enjoy happiness. But unfortunately except for Sivanjanies, the others remain ignorant of this (and hence opt for asceticism) But those who understand this mystery and learn to bring together the aksara ukaaram of Natam and the aksara akaaram of Bindu and thereby let there be in their self the Primordial Logos A-U-M, will also know how to safe their self from various kinds of miseries untimely and premature death and so forth.




The theme of the dance of Bliss that Siva dances with Sakti, that is being described so extensively here by Tirumular is perhaps as ancient as Dravidian civilization itself. The same notion is available in the SumeroTamil account of Paradise as in the following lines, a detailed study of which has already been posted. The following lines are given again to reinforce this notion:


7. as-ni-ne (alone)  dilmun (KI)-a  (in Dilmun) u-ne-in-nad (they lay) 

8. ki (The place)  *en-ki  (where Enki) dam-an-ni-da  (with his wife) ba-an-da-nad-a-ba (laid himself down) 

9. ki-bi (that place)  sikil-am (is clean)  ki-bi  (that place) za(lag)-zalag-ga-am (is bright) 

10. ki  (the place) *en-ki  (where  Enki) nin-sikil-la (with Ninsikilla)  ba-an-da-nad-a-ba (laid himself down) 



7. aasninee Tilmun-a uunee nadiyin ( Alone in Tilmun they danced)

8. kiiz Enkii tamanitaodu paNyidu nadi abba ( When Enki with His wife executed the Dance (of Bliss) )

9. kiizbi sukkil aam kiilbi salaGsalagkaam ( the lpalce is pure and full of musical sounds)

19 kiiz Enkii Nin sukkilla paNNidu nadam abba ( The place (is so) when Enki with His consort the Pure Woman executes the Dance)


The ‘asnine’ here is the ‘aatininee’, the Primordial Pair and they alone are said to dance (nad.i) in Tilmun, the Tillai ManRu, the Home where everything is originated. Here BEING is Enkii (Enkiiz) the Lord of the World and which notion is rendered as Sakti-uttan in the Saiva Agamas, BEING-one-with-the-Woman, the ‘tam-aaniitu’, His consort. BEING as such dances the dance, paNNidu nadam, there (aba>avva) with His consort who is Ninsikil aam, the Woman of Purity. This dance produces the music of the little bells worn at the feet, the salaGkai (zalag-ga) which metaphorically stands for a life in good health and hence one of happiness and longevity.


This text dated to around 2500 B.C. and most probably descriptive of the conditions prevailing in Dilmun (which is perhaps the Indus Valley Civilization) is remembered here and given a Mantrayana explanation. The Pure Woman, Ninsikil-la (Nin sukkillam) understood here as Lotus of Honey is Pure Bindu, the Kundalini, the Cauldron of Power and whose aksara is the ‘aa”, that which requires the opening of the mouth (and hence vidda ezuttu). Another variant of this is the aksara uu-kaaram, that which is uttered with rounding the lips and hence without opening the mouth, the vidaata ezutttu. While this uukaaram is the expression of Pure Natam, the primordial power that thrusts forward and also known as the Phalus shaped Pillar (Su. tun Ta.tuuN), the akaaram is that of Pure Bindu, the Cauldron of Power or Kundalini, the Peedam or the circular pedestal for the Lingkam, the pillar that stands on it. It is the bringing together both of these that produces the a-u-m, the Primordial Logos and from which are produced or brought into being-there the whole world and everything in it, metaphorically described as the musical sounds of happiness as well the honey of pleasant taste.


When a person succeeds in having this dance well within his body and self, he will enjoy an undying of which there will be a continuous supply of Kundalini, the Power underlying the productive processes and hence youthful vitality, agility and productivity. A man, as an expression of Natam, and a woman as the expression of Bindu, must live together and DANCE, interact meaningfully to enjoy a life where there will a continuous supply of Kundalini, the Psychic Power that provides youthful vitality necessary for both physical prowess and mental creativity.