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󾡾 Ongkaarat TirunuuRRantaati

 

: Ţ¡ by : Kaviyogi Dr. Pandian

 

: Ө .ġ English trans. & comm.: Dr K.Loganathan

 

 

21.

 

¡ â

ο

ƢӨ Ţ Ө!

Ҿ!

 

:

 

ý š , ʸ Ũ ¡ ¡ ƢӨ¢ ѾŢƢ Ũ Ũ ɡ ġ Һ ý Ө, Ҿ â ¡ Ȣ ¡ . Ȣš Ţ , Ƣ Ǣ Ҿ Ч Ȣ

 

21.

 

iyambuvan yaarum iyambaRkaritaam idakalaiyum

naymaana piGkalaiyuG kuudm anta nadinayanac

ceyamaam cuzimunait taNdil viLaiyum naR teLLamutai!

ayanukku upayam aruLtiru mantira aRputamee!

 

Meaning:

 

 

I will relate the esoteric secrets that are very difficult to articulate in ordinary language. The Om splits into akaaram ukaaram and makaaram and establish the psychotropisms (naadi) of Ida Kalai, PiGkalai and Cuzi Munai where both meet and which running through the spinal cord, open up the Third Eye, the eye of transductive perceptions on the Forehead. It is this psychotropism of Cuzi Munai that gains the nectar that not only affords the enjoyment of supreme bliss but also vanquishing untimely death. This is also the secret Brahma, locked up in the world scriptures, is blessed with as the wonders of the world of Mantras (that is beyond the world of words)

 

22.

 

Ȣġ !

ŢŢɢ š!

Ţ Ţ Ţɾ

ýɢ ɢЧ!

 

:

 

ý, ɢ ɢ ȡ . ۼ , 𨸨 ġ ŢŢɢ ȡ. Ţɾ , Ţ Ţ , Ȣ Ţ Ţɾ ħǡ â ýĢ ɢ򾾡.

 

22.

 

eekamaay uLLa pirammattin veeRilaa inbamayaam!

taakamaay aakkum viraivinil ciRcooti caarntatuvaam!

aakup poruddu vikaarap padu vintu uruvinataa

teekam edukka piranavattininRu cenittatuvee!

 

Meaning:

 

This primordial Logos Om is in fact the unchanging Bliss Form of the BEING when He stands as the One Above All and of Supreme Brilliance. It is this that causes there to be intense desire in the heart of the anmas to be one-with BEING and enjoy Moksa by standing one-with the Pure Radiance. And furthermore to create the various kinds of bodies it splits further from the Om into Natam and Bindu and among which the Bindu provides the various structural forms, both abstract and concrete.

 

 

23.

 

ɢ Ţ󾡸 ŢŢɢ

ɢ 쾢¡ ̨

ɢ 츢!

ɢ Ţ ڧ

 

:

 

ɢ Ģ 󾢼 š Ţ, ɧ Ţɡ ɢ ¢ 쾢¡, ¢ 츽 ɢ . Ȣ Ţ Ҹ. Ц Ǣ Ţ .

 

23.

 

cenitta vintaakak kidakkum viraivinil ceerntu avaN uL

tanittuLa aintava saktiyaal aaNmait tarukkudaiya

tonittitum naatam uNdaakum atanait tulakkiduvan!

Panittidu vadda vadi vintu vadivuRumee!

 

Meaning:

 

The Bindu that separates out from the primordial Logos Om, and in order to give structural forms for the objects, conjoins with the movements and agitations already there and with the Power of Aintavam, emerges as the tone of Natam that gives the quality of masculinity to the creatures. I will endeavor to explain this a little here. And at that point, the Bindu, cooling down assumes the globular shapes of various kinds and settles down.

 

24.

 

Ţɡ â Ţ

¡

ý ! ɧ

ʨ Ȣ *ڽ ¡

 

*ڽ¨

 

:

 

 

Ż ž â ɢǡ Ţ ŧ¡, ȢŢ 𨼸 â Ţ , š ġ 𨼸 ¡ ھ ཡ ýŧ . 째 ŧ¡ š ž ¡.

 

24.

 

vadivinaal ceeddai puriyum idattatu vintu enavum

tudittidu ceeddai ceyyaata pozutu atu naatam enRum

edutta piraNavam peer peRum! Enavee iyambinarkaaN

mudinta mudivai aRi tava muRRuNar yoogiyee

 

Meaning:

 

Those yogis who enjoy transductive perceptions and understand the past future and present say that, when there are movements and agitations of all kinds, then the Logos is understood as Bindu and that when it is devoid of such a play of forms and stands firm and unmovable, then it is understood as Natam. Since these Yogies who have reached the limiting grounds of human understanding say this, it has to be true.

 

(to continue)

 

 

25.

 

ڽ ¡ Ƣ , Ƣ ¡

Ţ¢

Ȣ ý ľ

Ţ æ 츢§!

 

:

 

Ȣ ڽ ŧ¡ ŢШ Ȣ ƢŨ ! Ȣ Ţ̧. Ţ , 𨼸 츨 ŢŢ 츢 . ŢŢ , ɡ ġ ڸ Ţ, ġƢ. 츨 ġ ơ Ţ 츢š째 .

 

25.

 

muRRuNar yookiyar mozivatu keeNmin, mozikuvan yaan

paRRaRu caitanyac ceeddaip paduttum piRaviyilee

muRRiya kaaranattee oduGkip pin piRappilataam

paRRaRu vintum paranenap peer peRum paakkiyamee!

 

Meaning:

 

Listen to what the Civayogies who have transcended temporality and hence can see all and fully, say about ParaBindu and about which I say also a little here. At the depths of ordinary existence where Bindu by assuming various forms of consciousness afflicts the individuals, the ParaBindu emerges and purifies the anmas of all attachments and worldly bondages. And when one delves deeper and deeper into this causal basis, the anmas will be purified totally and thereby freed from existential repetition. At this point the ParaBindu is also known as the Pure Paran, witnessing whom is a real and great blessing for the anmas.

 

26.

 

츢š ɢ !

츢š Ч ý¦

ȢŢ ȢƢ

̨¡ â Ƣ!

 

:

 

š Ţ ɡ ɢ Ǣ 츢, ŢŢ . 𧼡, ž ĸý Ǣ, ŢŢ 𨼸Ǣ ǢŢ . Ǣ 측 , ɡ ȡ Ţ Ŧȡ Һ šá Ƣ .

 

26.

 

paakkiyavaankaLee saitanyac ceeddaip padaathavarkaL!

paakiyavaankaL atuvee piRappin karaNiyamenRu

aakka mikunta aRivinar ata arivuvazip

pookkudaiyaar purivar tuula cuukkumap ponvaziyee!

 

Meaning:

 

The truly blessed are those who are graced by Paran who is one-with ParaBindu, the absolutely Pure Consciousness. And such individuals live free of the torments of aparaBindu of ordinary (temporally infected) consciousness. It is only njanaies who are aware that the root cause of existential repetition is these torments of the aparaBindu would enjoy great metaphysical wisdom. And because of this they penetrate into the gross forms of all, reach out the subtle forms at the deepest layer of all and lead a life where they enjoy only truth-experiences that bring out immense joy, the way of life being the Way of Gold.

 

 

 

27.

 

ý ã ̿

ɡ 츨

Ȣ ɨ 򾢨¡

ý ŧ!

 

:

 

ĸǢ, ý , ã . š Ţ¡ Ţâ ɡ 츨, ⾢ Ǣ Ȣ . ׽ ¢ Ȣ Ţ 򾢨ø . Ȣ Ţ.

 

27.

 

tuulap piraNavam hriimaam tulaGkuwnaR cuukkumam Om

ciilamikum ooGkaara ceyya patinaaRu uRuppukkaLai

njaalattil aRitalee njaanamaam annavai maattiraiyaam

kaalaG kadanta PiraNava akaram kazaRuvumee!

 

Meaning:

 

The differentiated and phenomenal forms of the undifferentiated and transcendental form of Om is hriim. In this there are 16 different phenomenal differentiations of this Om that bring about the good and the beautiful in the world. The true metaphysical understanding consists of seeking and gaining an understanding of these 16 forms and how they shape the excellent and the most desirable in the phenomenal world. These differentiated forms can also be seen as the Maattirai of the transcendental and atemporal Om. I shall now describe these 16 differentiated forms.

 

28.

 

Ţ

ĸ ɡ¡

̺ ¡ ɢ 򾢨 â¡

ɡ 򾢨ç!

 

:

 

ɢ ɡ Ţ򾢸ǡ 򾢨ø ¡ɢ . Ƣ , Ȣ ǡ ƢӨ ʸ ӾĢ. Ţ ɧ𨼸 Ţ , 𨼸 ¡ . Ż ĸ Ȣ ɡ Ţš . ŢŢ ɡ š ɢ Ƣ ¡ ¡. ɢ ȢŢ Ƣǡ Ÿâ 򾢨 ̨ Ũ š̸ǡ, ȡ û û Ũ , 16 򾢨ø Ũ

 

28.

 

akara ukara makaaram aruttamum naata vintum

cikarak kalaikaL aatiita naR caanti manoonmaNiyaam

mikucaanti yaavatiitai unmani mattimai oor puriyaam

taku paciyanti parai patinaaRu nal maattiraiyee!

 

Meaning:

 

Now we shall expound what are these 16 differentiated forms of Om. First of all we have the primordial aksaras - akaaram ukaaram and makaaram - and the psychotropisms they establish - Ida Kalai PiGkalai and Cuzi Munai Nadies. Then we have Bindu as the source of movements and fluidity and Natam as that which stays put motionless and firm. Then we have from ManonmaNi, a form of Bindu, the arts and sciences that illuminate the mind such as Caanti etc. Then emerges from unmani, another form of Bindu, the arts of transcendental peace and quiet, caantiyaatiitai. Then we have the four forms of language (vaakku): Vaikari, Paicyanti, Mattimai and Cuukkumai and the two forms understanding, the physical and metaphysical (the apara para njaanam)

 

29

 

á â ý š

á 쨸 !

á ո Ȩ ľ!

á ʧ ý ӧ!

 

:

 

ɢ Ţ򾢸ǡ 򾢨øǢ ¡ɢ, Ǣ¢ ź ը Ǣ ɢ . 쨸¡ , Ģɢ 쾢¢ ¡ ¢ ¡. Ƹ ħ¡ ո ¢, Ģɢ Ǣ 츢 , ¾. ը ç šȡ ĸ !

 

29.

 

eeraar valampuric caGku PiraNava in vadivaam

kaaraar kadavuL irukkai atan col katiyaLavu!

Taaraar murukan tanatu paRavai ac caayalataam!

Peeraar vadivee PiraNava piNdamum aNamumee!

 

Meaning:

 

The phenomenal forms of the differentiations of Om that are visible in transductive perceptions are as follows. The Pure White Conch of Tirumaal, the Dark, Cool and Magnetic is the shape of Om itself while the bed of the five-hooded snake says something about the life span of existences (kati) assumed by the anmas. Now the colorful bird Peacock, the vehicle of Tirumurukan that also carries a snake, has a meaning similar to the above. The Om, in differentiating and becoming the various matras, fill both the body and the world providing various kinds powers that make possible the movements.

 

30.

 

ý ɡ ¸!

ý ǡǢ Ţ ɢ ĸ!

ý Ţ !

ý Ţơ !

 

:

 

šġ Ţ򾢸ǡ Ţ ý , ¡ 쾢 ý ɧ ¨ . ɢ Ţ ը 狀¡ ǡǢ , Ż ǢŢ, ġŢ. 򾨸 ý Ţ¢ Ţ¢ ġ øм . ǡǢ â ȡ,  ý Ţ , 󨾨 Ǣ Ţơš Ȣ!

 

30.

 

piraNavam naaLum pizaiyaRac connaal piNiyakalum!

piranava uLLoLi kaNdaaR piRavi ini ilakkaaN!

piraNavan tannai akacc evi keedpaar pirammamavaar!

piraNavath theeka nizaRkiiz vizaata akaramatee!

 

Meaning:

 

If one recites this Om, that differentiates and becomes the dynamic force of various kinds, daily and in the prescribed ways, then because of the flow of KuNdalini, one would be relieved of both the physical and mental ailments. Now if one practices this with the necessary resoluteness, and evolve into higher ways of Being, then it may also be possible to witness the Inner Radiance of Supreme Brilliance that may even free the person from the cycle of births and deaths by affording the enjoyment of Civanjaanam. Now those who graduate from listening to the PiraNava with the outer ears to the inner ears, can also become the Pirammam, the Supreme Radiance itself. The body filled with the Om becomes the diamond body and the mind of such an individual is saved from falling into the Dark by the mantra akaaram itself.

 

31.

 

ȡ :

 

ç

է ¢측 ȡ Ȣ¡

츢 ȡ ħš

͸ ɡ нЧ!

 

:

 

ɢ Ũ¡ ͸ ý 96 š Ģ Ӹ ɡ Ƣ Ƣ. , , 𼡸 Ţâ 񼡸 Ţâ. ý ǡ . Ч Ȣǡ. ŧ ո 96 ǡ . Ч Ǣ .

 

31.

 

On the 96 gross elemental realities.

 

akaramoor eddaam ukaaram iraNdaam makaramatoo

parumoor meyinukkaaki nil aaRaam parukkuRiyaam

pakarnta immuunRaip perukki varu thoNNuuRRaRu alavoo

cukam peRu tattuvac cuukkumam munnoor tuNintatuvee!

 

Meaning:

 

Now I will explain how from the Logos Om, the 96 gross elemental realities have evolved following the ancients who have enunciated all these. The Om splits into akaaram ukaaram and makaaram. Among these from akaaram emerge eight and from ukaaram two. From makaaram that serves to generate different kinds of bodies we have six. All these Tatvas are visible signs of the invisible mantras. These among themselves fuse interact and divide further creating the 96 elemental realities or Tatvas.

 

32.

 

տɢ н Ģ:

 

н ¡ â ͸ ը

¡ ʾɔ ()

󦾡 м ɢ

¡ š¡ ¡ ( ȡ)

 

:

 

ɡ ¡ ը , Ȣ Ţ н, , ¡ ¡ ͸ Ģ ɾ â ¡ Ţţá , ը ġ â ǧ , ¡ ͼ󾢼 š¡ ȡ .

 

32:

 

When the CaRguru encouraged me to ask whatever, I asked as follows:

 

tuNintu nii kaNda tolaiyaa ariya cukap poruLai

paNintu yaan keeddan paaNdiyan eRkaruL paNditanee (ena)

piNi tiir maruntonRu unatudal tannil piNaintuLatu

maNiyaam atanai vaLarppatee vaaciyaam yyogamatee ( enRaar)

 

Meaning:

 

I, PaaNdiyan when as sisya, inquired with all due respects, the Guru PaNditaa to explain to me that rare object which affords endless good health, bodily and mental , he with great kindness said: That which is the medicine for all diseases remains hidden in your body itself. This crystal is made to grow and be active by the Yoga of Breath Control

 

 

33.

 

š¢ š ý š Ţ

ɧ

Ǣ¢ Ţ Ţ ¢ָ!

 

:

 

ú š¡ ¢¡ Ţ츨 Ƣ š , ¢ šŢ ¡ è ¢Ģ Ӹ򧾧 Ţ. š š ̸ Ȣ kŧ, ţ ھâ ȡ Ţ. š Ż ͼ , ¡ ը Ҹ. ¡ Ţ, Ţ , ɡ ¢ Ţ ¢ !

 

33.

 

vaaciyil vaakaayp piranava vaaz maNi maaddividu

aacinRu udalai azakuTa ceytu un aNiyumaakum

teecikan enkuru ceppiya cemporuL ceppineen

maacil vaLiyil nanavil kanavil payilukavee!

 

Meaning:

 

Through the Yoga of breath control where through inhaling exhaling retaining and so forth, activate the Natam and Bindu and through that also the Om, and hang it up in your body as if the bell of the temple. If you succeed in doing so then your body and mind will be cleansed of all dirt and the Om itself will become an ornament that adds spiritual beauty to your person. Thus I was advised by the illustrious Civayogi, my Guru and I am just repeating it here. So practice reciting Om while breathing, thinking actively while alert and also during dreams and such other states where thinking is not possible.

 

34.

 

Ţ ո

쾢 ¨ Ȣ !

츢 ȧ!

!

 

:

 

¢ ¢ Ţ Ȣ¡ , Ƣ ø( ) , ġ â 쾢 Ţ Ȣ , 츢 ĸ Ȣ տ Ȣ !

 

34.

 

kanavilum Om enRu uraiththu aasanat tirukaadci kaNdaal

tanamiku sakti yadaintaay ena aRi en makanee!

Unakkitaic conneen ulakukku uraippaay uyarvuRavee

Enakkurunaatan iyambinan en il uvantu vantee!

 

Meaning

 

My illustrious Guru came to my home and said with delight: By constant recitation of Om, let it sink down to the unconscious level so that it is efficacious even during dreaming. And when by this you succeed in witnessing the Brilliant Radiance, then you should also know that you have acquired the necessary powers to enjoy everything desirable in the world

 

 

35

 

ý š Ţ

ý 񦽡Ǣ ž!

Ţ žɡ

ſ ͼ ɢ է!

 

:

 

򧾡 ¡ ۾ Ţ š ɧ Ȣ¢á Ţ. šȡ ý 񦽡Ǣ¡ ø ͼŨ ɢ ý . Ц ͼ Ż, Ţ ġ žɡ, ţΧ . ɡ Ш Ш¡ ǡǢ ͼ Ţ էɢ Ţ.

 

35.

 

uvantu piraNavam naaLum colvaar nooykaL oodividum

tavattil piraNat taNNoLi kaNdavar caavatillai!

pavamatu pookap piRavip piNiyatu tiirvatanaal

navanavamaakac cudarum udalam nani varumee!

 

Meaning:

 

For those who recite Om daily and with enthusiasm will have heir bodily and mental diseases chased away. And those who manage to witness the Inner Light of Supreme Radiance, the genuine shape of Om, will also conquer death. And because of the enjoyment of Civanjanam this enables, such people also get released from the disease of the painful existential repetition and move towards Moksa and because of which there will be the glowing on inner radiance in novel forms making the body also glow beautifully!

 

36

 

¢ š ¢ָ

¢ š ĢȢ

¢ ý Ţɡ

Ţ š򾢼

 

:

 

¢ § ȡ, . ӾĢ 츢 š . ȡ , Ţ 측, ç 츧. ɢ Ţ, ý š Ƣ ̾Ǣ Ȩ ¢ħ. ¢Ȣ , , ɡ򨾸Ǣ Ţ.

 

36

 

payilka tuula naavaalee urakkap payilukavee

payilka atanpin cuukkuma naavaal paruttalinRi

payilka atanpin kaaraNa naavinaal pakkuvamaay

mayalaRat teerntaal kanavilum oom vantu vaayttidavee!

 

Meaning:

 

Now this is the way to practice the recitation of Om. First with your fleshy tongue utter it loudly so that even others can listen to it. Then reciting it inwardly, just murmur almost inaudibly so that only you can hear it. Then practice it mentally so that it gets lodged in the parts of the brain concerned with speech i.e. the causal tongue. Once you have succeeded in this and without any confusion, then it will get into the Unconscious configuring also the dream experiences.

 

 

 

37

 

ŢĢ

м

񧼡츢 Ţ

Ţ Ţ ç!

 

:

 

 

򨾧 Ţġ , , ø ǡ § 츢 , ¡ ټɧ Ȣ ġŢ 񧼡츢 ɢ Ũ 츽측 ħ Ţ . 즸ɢ Ţ, ţ Ǣ Ţ š쨸 .

 

37.

 

Om enum villil uyar ambaal oppil pirammatai

Neemamaay eytu piramattudanee nilaippatena

Ceema muNdookkiyam ceppal teerntu cevimaduppiir

Kaamaadci annai aruvilum uruvilum kati taravee!

 

Meaning:

 

With Om as the bow, and high aspirations as the arrow, one must aim at attaining the Brahmmam and stay one with it with genuine love that provides a sense of security and safety. Thus says the Upanishad MuNdokya and one should listen to it carefully to enjoy the blessings of Kamatci, the BEING-as-Woman who manages sexual bliss in order to enjoy Her blessings in both invisible as well as visible concrete forms of females of divine elegance.

 

38.

 

ӧ

â Ţ ý ɧ ¢

ո

վ ɢ󾢼!

 

:

 

, š ġ ȡ â Ţ, ý ɧ ¢ ո ! š츢 ħ վ ! ġ Ũ ɢ.

 

38.

 

uruva piramamum maRRum aruvap pirammamumee

teriya virumbin piraNavam tannaiyee cintaiyilee

uruki ninaimin ennum piracna upanidatamee

karuti uraimin karuttaal nalaGkaL kanintidavee!

 

Meaning:

 

The Prasna Upanishads says: If you want to understand both the Brahmmam that takes many shapes and become visible either for senses or for the mental eyes or which are invisible in various mantra forms, you must contemplate on Om, keeping it well installed in the mind and recite it with love and melting heart. Now this must be understood and retold for the mind to be filled with only noble thoughts.

 

39

 

ɢ󾢼 ¡ Ȣ ȧ

ɢ󾢼 Ȣ

ɢ Ƣġ Ƣ ɦɢ

ɢ ɡ ý ӧ!

 

:

 

ɢ Ţ ¢ ը ¢ šƧ ɢ, 򾨸 š ɢ󾢼 Φɢ, 측 Ţ츢¾ ը Ǣš Ȣ ¡ Ƣ . ɢ Ȣ¢ ɢ Ƹ ħš Ƣ ¡ɢ, Ӹ ׸Ǣ Ţơ ɢ, ʨ 츢 . š š, ý Ǣ ɡ â Һ ¡.

 

39.

 

kanintida veeNdin nalyooka neRi naRkati peRavee

munintidaatee muulan conna muzupporuL muRRum aRintu

initee irukka ezilaar oruvazi ennavenil

tanittup pacittu uNil taanaam piraNavat taN amutee!

 

Meaning:

 

Now if you want to lead a good life as blessed by Kaamatci both in visible and invisible forms as stated above and the Yoga Way for that, then without being repelled by the difficulties, you must learn fully what Tirumular says his Tirumantiram and understand the essence faultlessly. Now in order to pursue a life of deep metaphysical understanding where this is possible, you must live on your own most of the times in splendid isolation and eat only when hungry. If you lead such a life then gradually you will be able to enjoy the nectar of supreme bliss that will cool you immensely.

 

40.

 

ɡ ž

Ȣ ġ Χ

ɡ Ȣš

ý ǡǢ ɢ 츢¡!

 

:

 

ŧ ȡ ; ɡ ž. ɢ Ţ ̸ ̨ ¡Ȣ ŢáȢ . , ɧ ý ǡǢ¢ Ţ ħ 츢¡, ŧ Ţ¡Ũ, ɡ ŧ Ǣš Ȣ .

 

40.

 

taanenum cittaantam taanaana eetaantam taam iraNdum

uunam ciRitum ilaamalee tammuL udanpadumee

taanakum tanmaiyum taanenum koLkaiyum taam aRivaar

uunaip PiraNava oLLoLi tannil urukkiyooree!

 

Meaning:

 

The Siddhanta says BEING becomes the self while the Vedanta says that the self is BEING. Now there is a state in which both these superficially different views can be reconciled without any contradictions. That state becomes possible when through the recitation of Om, one makes the body melt and glow in the supreme Inner Light that affords the enjoyment of Civanjanam. At that point, it will be understood that it is only because of an As-If of BEING that BEING stands as self and in that context the self says I am indeed Brahman etc.

 

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