Vaayilar Nayanar

2

Vaayilar Nayanar

 Mayilai Kapaleeswarar temple….  It is evening time…

 A young man enters the temple walking a little unsteady.  As he enters the sannathi and sets his eyes on Easan, he gets totally engrossed and stands transfixed. Easan also casts His eyes on the adivayavr.

Easan (to Himself)

Come on in! Adiyavare! I am waiting only for you! You have come a long way to see Me, forsaking your sleep and food. Now is the time for you to know about yourself!

 As Easan raises His hand, the Gurukkal enters the sannathi holding a vessel in his hand.   The Gurukkal looks at the youth in great wonder!

Gurukkal

Ayya! I can make out that you have come here from a far off place. You also appear famished. Wait. I will give you prasadam. Please eat it to your heart’s content and then go.

He empties the entire content of the vessel into a large plantain leaf   and hands it over to the youth.   The Gurukkal bursts out laughing when the young man accepts it without uttering a word.  Unable to make out the reason for his laughter, the young man looks up at him inquiringly.

Gurukkal

 Ayya… You must be wondering why I am laughing aloud.  Usually, this place will be crowded with people at this time of the day. But today hardly anyone has come.  Therefore, the prasadam that is usually distributed to all has remained   full. But you didn’t ask why   people have not come here today!

He laughs again and the youth stands perplexed.

Gurukkal

How would you know? You are new to this place.  That is why! Suddhanandha Swamy has arrived here , and that is the reason why!

The Gurukkal laughs again and the youth is still confused unable to comprehend the reason for his laughter.

Gurukkal (suppressing his laughter with some effort continues)

You may ask, what Swamy’s visit has to do with people not coming to temple? Generally, when any Swamy visits the temple, people come in large numbers and it becomes difficult to control the crowd. But when Suddhanandha Swamy comes, they all run away. Why?  Because, no one can understand what this Swamy says. They get confused so much by his lecture, it becomes even necessary to guide them back to their own residences!

 The Gurukkal again starts laughing uncontrollably. The young man leaves the sannathi silently and looks around for a place to eat the prasadam. He reaches the mantapam where Suddhanandha Swamy is seated. Only four persons are seated in front of him. On seeing the Swamigal, the youth feels a sudden exhilaration   lasting a few seconds. He goes and gets seated behind those four. Keeping aside the prasadam he has brought with him, he keenly awaits the Swamy’s discourse. Swamigal sees the people seated in front of him in great compassion.

Swamigal

Today, there are only a few of you here. Still, I am going to speak to you the things I know. These are great sayings. One must be really lucky to hear and learn about them.

  He closes his eyes and remains so for a few minutes. He opens his eyes and looks  at the people seated in front and again closes his eyes.

 Swamigal

Today, I will tell you some of the dictums given to mankind by Thirumoolar. He has left three thousand poems, giving them out at the rate one poem per year. It is no easy to comprehend what he says in each of his poems. But, if one can grasp their meaning, he will realise that it is more valuable than a crore of gold nuggets.

 A rich man….

 He leaves behind his wealth so that his children can live in comfort when he dies.

A poor man…

He leaves his trade so that his children can pursue it for their living.

The king…

He leaves behind good governance for the welfare of his subjects.

A Gyani…

He leaves behind his knowledge and wisdom with his disciples.

What about a Siddhan?

He guides us to follow the righteous path as long as he is alive and continues to guide us even afterwards by living amongst us! While a human is a mortal, a Siddhan is immortal. There is no death for him. That is why, I said Siddhan is living amongst us! A Siddhan’s utterance is as good as that of Sivan, Easan Himself!

Now let me tell you one such declaration!

The Swamigal closes his eyes and concentrates his mind on Kailai.

 Swamigal

Who is that great knower of all, who has created this world? He is none other than Iraivan ruling over the three worlds!  (The three worlds are the earth, the heaven and the nether world) Are you aware of His greatness?

Let me tell you now.

Easan’s eminence is higher than the highest Meru mountain and wider than this earth. We have talked about the height and the girth. What about its depth? It is as deep as the four categories of Saivam.  One can measure the height of Meru or the width of this earth. But can any one measure the depth of Saivam? Is there been any one measured the depth of the four types of Saivam?  Thirumoolar very rightly compared the depth of Easan’s eminence to Saivam, which is immeasurable!

He said that there are four categories of Saivam. Are there really? Yes. The first of them is Suddha (pure/ clean) Saivam!  When I say “Suddha”, it implies that there exists an opposite of it also which is “Asud dha” (impure/polluted/unclean) Saivam!  The third is Marga Saivam and the fourth is “Kadumsuddha Saivam” (rigourously pure form).

At this point a person seated in front gets up and asks whether there are people following impure Saivam and if so how is that possible. Swamigal opens his eyes and after looking at the person who posed this question closes his eyes again.

Swamigal

The answer to your question, I will tell you now.

Let me first explain what Suddha Saivam is. Listen carefully. Who is Iraivan? He is Pathi. Who are we humans?  We are none other than Pasu! What is Pasam? This body, the life we lead, the feeling of “I” … these are Pasam.  Setting aside the rituals mandated by the so called religious heads as trivial,  realising who is Pasu, Who is Pathi and what is Pasam and instilling the ways to reach the glorious   sacred feet of Easan are the characteristics  of Suddha Saivam.

Next is the Asuddha Saivam!

Those who claim that there is no refuge for them other than the sacred feet of Easan on one hand , but wearing earrings, sporting Thiruneeru and  wearing rudraksham around their neck and head to exhibit their Saivam on the other hand belong to this category. They remain in the lower stages of Sariyay and Kiriyay and have not evolved to higher levels of Yogam and Gyanam. When you are carrying Iraivan in your heart, where is the necessity to carry these symbols on the body which will be dead one day!  He called them Asuddha Saivar to highlight this fallacy!

 The third is the Marga Saivam. What is meant by Margam? It means the ways and means or path. Marga Saivam specifies what the correct path is and what the correct means are! Those who understand and lead their lives according to Saiva Siddhantham, Sivagyana Bhodam etc. are said to follow the Marga Saivam.

What happens if you follow the tenets of Siddhantham? Thirumoolar himself answers this question in a poem.

  “Onrum, Irandum, Ilathumaai

Onraha ninru

Samaya niraharm neengiye

Paraparai Neyaththai paadhaththal senru

 Sivamathal Siddhantha Saktiye”

ஒன்றும், இரண்டும், இலதுமாய்

ஒன்றாக நின்று சமயநிராகாரம் நீக்கியே

பராபரை நேயத்தைப்பாதத்தால் சென்று

சிவமாதல் சித்தாந்த சக்தியே!

If you look at these sentences as a whole, it is confusing and its meaning is not discernable.

If you take one word at a time and try to derive its import, it will be clear.

When he said “Onru” he meant the Brahmam. He is omnipresent. He is omniscient. He alone is all the creatures. He is “I” and I am “He”.  This is Advaitham.

“Irandu” denotes Dwaitham!   Iraivan is distinct. All others including Jeevan are separate.

“Ilathu” conveys that which cannot be understood or deciphered.

Even though these three differ from each other, in the Vedanta Siddhantham, they exist as one. (onraha ninru)

“Samaya niraharm neengiye” means eschewing the thoughts of religious dogmas and rituals.

 “Paadhaththal senru” means to follow the path or live by the tenets.

 

I will now tell the meaning in totality.

 Though the paths of Advaitham, Dwaitham or neither of the above   appear to vary in their axioms, they are, as per Vedanta Siddhantham, stand as one. If one follows any of these paths ignoring the religious dogmas to union with Sivam,  that is the path of Marga Saivam. 

 I am sure that you have all understood what I have said very clearly.

 The last one is the Kadumsuddha Saivam!

Without any paraphernalia, those who consider themselves as “He” (Easan) in their highest state of Gyanam are said to be Kadumsuddha Saivar! These Gyanis discard Sariyay and Kiriyay and consider “Gyanam” as the highest path.

What is Gyanam?

Kandangal onpadhvum kandavar kandanar

Kandangal onpadhvum kandaaya Arumporul

Kandangal onpadhvum kandavar kandamam

Kandangal kandavar kadumsudhdhasaivare!

Which are the onpadhu (nine) Kandangal?

கண்டங்கள்  ஒன்பதும்  கண்டவர்  கண்டனர்

கண்டங்கள்  ஒன்பதும்  கண்டாய  அரும்பொருள்

கண்டங்கள்  ஒன்பதும்  கண்டவர்  கண்டமாம்

கண்டங்கள்  கண்டவர்  கடுஞ்சுத்தசைவரே!

The first line is explained below.

Which are the Onpadhu (nine) Kandangal?

 The five elements of earth, water, wind, fire and ether, the sun, the moon and the Aanma make eight. If you add Pranavam (the galaxy), they add up to nine or onpadhu. 

 Those who have realised that all these are in one’s own body are Kadumsuddha Saivar.

The next line is explained below.

Which are the next nine Kandangal?

Naanmukhan (Brahma), Thirumal (Vishnu), Rudran, Maheswaran, Sadasivan, Vindhu, Nadham, Sakti, Sivan  are the nine manifestation of Sivam alone. Those who have realised this great gem of a truth are Kadumsuddha Saivar.

 Thirumoolar says that only those who have realised these nine Kandangal are knowledgeable of this entire universe and only they can be called as Kadumsuddha Saivar.

 What are the four Saiva Neris (channels or avenues)?  

Thirumoolar classifies four Neris as Sariyay, Kiriyay, Yogam and Gyanam.

The service rendered by physical work by one’s limbs is Sariyay.     This also called Sanmargam or Dasamargam. Those who practice this Neri of Sariyay reach Saalogam which is Siva’s place. Our elders have defined Kailai or Kailayam as the abode of Sivan.

The service rendered both by the heart and the limbs are Kiriyay. This is called as Sathputramargam. It is akin to the service rendered by a devoted son to his father. Those who practice this Neri attain Saameepam.  Saameepam means nearness to Iraivan. It is the attainment of the status of Nayanmar or Nayanmarpadam.

The next is Yogam. Yogam means union. It implies union or oneness with Iraivan. As union is identified with friendship, this Neri is companionship with Easan. Those who practice this Neri attain Saaroopam.   (Swaroopam) That is acquisition of the same form as Easan Himself! It amounts to saying that the self and Iraivan are similar and not distinct from each other.

The fourth Neri is Gyanam. It amounts admitting that Iraivan is my Guru and I am His disciple. The devotion (Bakthi) to Iraivan is displayed as that of a disciple to his guru! Those who follow this Neri attain Saayuchyam. It is amounting to dissolution into Iraivan totally.   In other words to become Pasupathi!

If you become Pasupathi, your body will radiate and glow! You may ask how this is possible. Thirumoolar clarifies this doubt also. He says, “He (Easan) who gives the radiance to the Sun, the moon and all other glittering planets, when He enters into my heart will make me glow”. That He has entered into my heart, I will presently show you.

 That very moment…

An astonishing thing happens…

A radiant light emanates from the body of the Swamigal! On seeing this bright and profuse light,   the young man gets up and bows to Swamigal in great reference and rapture.

The Swamigal opens his eyes and looks at the young man bowing in front of him. He is fascinated by the ecstatic looking young man. There is no one else as others have left a long time ago. He looks at the folded leaf lying on the floor. He signals the young man who has been listening to him forgoing his food even, to come near him. The young man   goes near still bowing with great reverence.

Swamigal

Mahane! Who are you? What is your name?

The young man breaks into tears and tries to signal his reply with his hands.

Swamigal is greatly moved by pity.

Swamigal

Are you unable to speak? You can’t even tell your name! I must give you a name so that others will know who you are. I will call you Vaayilar (the one without speech)! Is that name agreeable to you?  

The young man happily signals his concurrence and bows to Swamigal.

Swamigal

Vaayilare! Come here! I will impart you Gyanam!

As Vaayilar comes up and bows in front of the Swamigal, he raises his hind and touches the Agyachakra of Vaayilar.

Swamigal (blessing)

I have opened the gate of the fort of your inner mind. Let that gate be the threshold of your heaven! 

Swamigal then asks him to sit in front of him.

Swamigal   

Those who chant “Om Namasivaya” are never in distress. Since you cannot make sound, you recite the Panchaksharam along with Onkaram in your mind. When the Onkaram that you raise inside you unites with the Onkaram that is omnipresent in this universe, you will attain Saamibam. To raise Onkaram inside you, I will teach you Pranayamam of Thirumoolar.

Closing his eyes, the Swamigal concentrates on Thirumoolar.

Swamigal

Do you know what Thirumoolar has said of Saalogam, Saameepam, Saaroopam and Saauchchiyam?

I will presently recite that poem.

“Pasam Pasu aanathu Saalogam

Pasam  Arul aanathu aahum Saameepam

Pasam siram anathu aahum Ichcharoopam

Pasam karaipathi Saauchchiame! “

பாசம் பசுவானது ஆகும் சாலோகம்

பாசம் அருளான் அது ஆகும் சாமீபம்

பாசம் சிரம் ஆனதுஆகும் இச்சாரூபம்

பாசம் கரைபதி சாயுச்சியமே!

In the Saalogam stage, the body which is Pasam will not falter from the accepted way of living. It will therefore cause re-birth again.

In the Saameepam, the body which is Pasam will lead a life not constrained by the mundane rules of living but will be of   great charity. This is attaining the status of Nayanmar!  Attaining this stage results in no re-birth!

 In the Saaroopam, the way of living by Pasam will enlighten the body and  make one attain the status equal to that of Iraivan.

In Saayuchiyam the body that is Pasam will lead a life such that it becomes one with Iraivan obliterating itself totally!

We are born in this world. We cannot discard this body and ask for another one. We have to accept the body as such and live along. But the kind of life we lead is entirely up to us.  It is in our own hands. We can change our way of life as we like. If that is so, how do we control the body?

The practice of Ashtangayogam alone can ensure that one can lead a proper life.

Ashta means eight…

Anga means limbs…

Yogam means unite...

Therefore Ashtangayogam implies the eightfold paths or Neris.

What are these eight Neris?

These are Yama, Niyama, Aasanas, Pranayamam, Prathyaharam, Dharana, Dhyanam and lastly Samadhi.

Yama is leading a life without harming others. The one who practices Yama will not kill, will not lie, will not steal, leads a pious life, is unassuming, will not waver from righteousness. He will share his wealth with others. Thirumoolar defines Yama as not doing wrong deeds. Doing correct deeds is the mark of Niyama. How to identify a good man who practices Niyama? Can we identify him from his appearance or his countenance? It is impossible. To qualify as a good man, he must exhibit these ten qualities.

Cleanliness, charity, controlled diet, patience, integrity, truthfulness and assiduousness are the positive seven traits, he must exhibit and must not harbour the three negative traits of lust, thievery and murder. 

Next are the Aasanas.  Though there are innumerable Aasanas in existence, Thirumoolar lists   seven of the most eminent Aasanas which are profoundly suitable.

The next one is very important. That is the one which will help you attain Saameepam.  That is Pranayamam.

Vaayilare! Please listen carefully without missing even a syllable of what I am going to tell you and act strictly according to it.

Pranayamam is nothing but controlling Prana! What we do involuntarily is breathing! That is inhaling and exhaling air. To perform it with deliberation is Pranayamam! Those who do Pranayamam as per established norms will automatically lead to the attainment of the next four limbs namely Prathyaharam, Dharana, Dhyanam and Samadhi!

Now I will explain to you how to perform Pranayamam.   

“ Aivarku Nayakan Avvoor thalaimahan

Uyyakkondu yerum kudhirai  matru onru undu,

Meyyarkuppatrukkodukkum  Kodadhu poi

Poyyuraiththulli Vizhundhidum thane”

ஐவர்க்கு நாயகன் அவ்வூர்த்தலைமகன்

உய்யக்கொண்டு ஏறும் குதிரை மற்று ஒன்று உண்டு

மெயயர்க்குப்பற்றுக்கொடுக்கும் கொடாது போய்ப்

பொய்யுரைத்துள்ளி விழுந்திடும் தானே!

By “Aivarku Nayakan Avvoor thalaimahan’,  Thirumoolar means Aanma.

“Uyyakkondu yerum kudhirai  matru onru undu”  means  that for that Aanma to flourish, there exists a horse called Pranan .  

“Meyyarkuppatrukkodukkum”  - That horse can be reined  only by those who practice this properly.

 “Kodadhu poi Poyyuraiththulli Vizhundhidum thane”-  It ( Pranan)  cannot be controlled  by those who are not steadfast in their correct practice. It will fall through from the throat down below.

 In effect he says that the horse named Pranan will be under control of those who practice Pranayamam properly. For those who are not steadfast in doing it correctly, it will be uncontrollable.

If you have the blessing of an able Guru, both Pranan and Apanan will be under control.  That means that inhalation, retention and exhalation of breath will be under control.

 When you take Pranan up, it will be intoxicating and exhilarating. All the five senses will be alert. The body will acquire a glow. One has to prepare his body through Yogasanas. If the body is not pre conditioned by Aasanas, taking up Pranan will have very detrimental effect. To take Pranan in or inhalation is called “Poorakham”. The air has to be taken in through the left nostril. The duration is for sixteen “Maththirai”.  This is “Yeruthal”. (Inhalation or Poorakham))

Are you aware that Maththirai is a unit of time?

Vaayilar nods his head in affirmative.

Swamigal (continuing)

Now, we come to “Aaruthal”.  This is called as “Kumbhakam” (retention). This refers to retention of inhaled air inside for a brief period. The duration is   sixty four Maththirai.

The next is “Ooruthal”. This is called “Rechakam” (exhalation). This is to let out the air through the right nostril.

The other way of inhaling through right nostril and exhaling through left nostril is called “Vanjhanai”.

Why Thirumoolar named the exhalation as Ooruthal rather than Viduthal (letting out)? It is because…. he wanted the Gyanis to discern the mystery behind it. What is mystery here? It is the inner meaning of Pranava manthiram! I am now going to tell you the inner meaning of Pranava manthiram which is not known to anyone in this universe or even to Devas! 

The one who imparts the Pranava Manthiram is Guru…

The one who hears is the Seedan (disciple)….

 You must listen to it as a Seedan.

A great event takes place there.

 With his chest puffed up, Swamigal looks up and concentrates on Kailai as Vaayilar gets up and sits on his knees in front of him holding his right foot with his hands. Swamigal bends down and murmurs the Pranava manthiram into the ear of Vaayilar.

The Onkaram “Om” reverberates for a duration of thirty two Maththirai.   After the sound waves subside, he asks Vaayilar to get up and resume his seat. A sudden glow radiates from his face and his  eyes  are shining.

Swamigal

Vaayilare! You must inhale through our left nostril for sixteen Maththirai and hold it inside for sixty four Maththirai. You must then exhale slowly from the pit of your stomach for a duration of thirty two Maththirai sounding “Ommmmmmm” with the help of your throat. The entire air must be let out. At that stage, every limb of your body will crave for air. You must then inhale the air as said before, hold it and release it with the sound of Onkaram. It is time to tell you the meaning of Pranava manthiram. Mahane! Sit up with your spine erect. Raise your head slightly up. Close your eyes and focus your thoughts on Kailai. Then perform Pranayamam as I instructed you.

When you fraise the sound of Onkaram inside, close both of your ears with your palms. You will be able to feel the sound waves of Pranava manthiram passing through the seventy two thousand nerves in your body.   

As you are dumb, you may doubt as to how to raise the sound of Onkaram! Even if you are able to raise the sound ‘im’, the Onkaram will emanate sounding like the waves of the ocean. Come on! Try.

Vaayilar does as told and cups his ears with his palms. His whole body shudders in exhilaration.

Swamigal

Now let out the air completely.

Vaayilar does so exhaling the air from the pit of his stomach.

Swamigal

Remain so as long as you can.

Vaayilar does as instructed and resumes inhaling from the left nostril when the craving for air overcomes him.

Swamigal then asks him to open his eyes which he does.

Swamigal

You have let out the air for duration of thirty two Maththirai. For that duration, your body did not require, air, water or food. By sustained practice, this duration can be gradually increased. This duration can be even one year! There will be no need of food or water during this time! The body will also not decay and do what you want. Because of such sustained Sadhanas, the Siddhars and Munivars have lived for thousands of years. That which is born has to die one day. The Siddhars and Munivars, raise their life force along with their Aanma by raising them from Mooladhara Chakra to Kapalam and then letting them out through Bramaranthiram.   While they have no control over their births, the Siddhars they embrace death whenever they wish!

Perumizhalai Kurumba Nayanar attained Saameepam in this way only!

The meaning of Pranava manthiram has not been explained to all as the attainment of Mukti is only meant for Siddhars and Munivars. Still, I explained to you only because of the fact that you can’t even express your hunger and ask for food from others…

When you start living taking only air as your food, steadying Onkaram in your heart and realise that your time has come to merge unto Easan, release your Aanma through Bramaranthiram and attain Sameepamukti.

Vaayilare! Due to your sustained effort you will attain the great fortune of remaining close to Iraivan! Iraivan is common to both; those who can speak and those who cannot!

That you can achieve this will become known to the entire world. Let this place Mayilai attain glory because of you.

Vaayilar Nayanare! Your name and fame will remain as long as this universe remains. Those who worship Nandi will worship you as well!

As the Swamigal blesses him, Vaayilar gets up and stands with both his hands raised above his head and cupping them in great reverence.

Swamigal

 Only a Siddhan will recognise another one!

Laughing, the Swamigal vanishes in the sky!

               *******

Vaayilar Nayanar builds a small hut near the temple. He practices Pranayamam as instructed by the Swamigal regularly. A large number of people keep coming everyday to pay their regards and to revere him. Fifteen years pass by…

One day…

Seeing a radiant glow emanating from Vaayilar Peruman’s body, a huge crowd assembles in front of him. As Vaayilar opens his eyes, his inside is filled with Onkaram. The people in great ecstasy start chanting Panchaksharam.

 “Om Namasivaya!”

“Om Namasivaya!”

“Om Namasivaya!”

Though his eyes were looking ahead, he is not seeing the people assembled there.

In his seated position, he raises his hands above his head and cups his palms in great supplication concentrating on Kailai.

The bindu rises from Mooladharam and mingles with the music at Chithsabahi making him reach the zenith of bliss. Enjoying and not wanting to withdraw from the great bliss, he opens up the gates of Bramaranthiram.

A huge ball of light emanates from his body and shoots up towards the sky for all the people to see.

At the same time there is booming sound of blowing of conch shells and of Kombus. The heaves open up with a shower of flowers.

Euphoric, the people start chanting panchaksharam aloud which touches the heavens!

Thiruchchittrambalam