KINGDOM OF SITHTHARS

So far we have seen the information concerning the attainment of saya purusha darshan from previous post.

In this regard, we may obtain enormous information from Bogar’s book, “Bogar 7000”. Moreover, he gave the preparatory information of an ink (mai) for easily achieving this darshan. On giving this information, he shared that this piece of information is once told to him by Siththar Kaalanginathar

பாரேதான் சரநூலாம் பஞ்சபட்சி

paaraethaan saranoolaam panchapatchi

      பாரினிலே மாணாக்கன் பிழைக்கஎன்று

       paarininlae maanakkan pizhaikkaenru

நேரேதான் சாத்திரத்தை பாடிவைத்தார்

naeraethaan saaththiraththai paadivaiththaar

      நீதியுடன் சாயவின் தரிசனத்தை

       neethiyudan saayavin tharisinaththai

சேரேதான் தரிசனத்தை காண்பதற்கு

saeraethaan tharisinaththai kaanpatharkku

      செம்மலுடன் வழிசொன்னார் மைதான்இல்லை

       semmaludan vazhisonnaar maithaanillai

கூரேதான் மையினது மார்க்கம்தன்னை

kooraethaan maiyinathu maarkkamthannai

      கூறினேன் காலங்கி கடாட்சந்தானே

       koorinaen kaalangi kadaatchanthaanae

தானான சித்துமுனி கும்பயோனி

thaanaana sithhtumuni kumbayoni

      தாரணியில் கருவதனை மறைத்தும்போட்டார்

       thaaraniyil karuvathanai maraiththumpoattaar

மானான காலங்கி எந்தன்நாதர்

maanaana kaalangi enthannaathar

      மகாதேவர் கடாட்சமது கிருபையாலே

       makaathaevar kaadatchamathu kirupaiyaalaee

தேனான கருக்குருவை யானும்கற்று

thaenaana karukkuruvai yaanumkatru

      தெளிவாக மாணாக்கர் பிழைக்கஎன்று

       thelivaaka maanakkar pizaikkaenru

பானான சாஸ்திரங்கள் யாவும்பார்த்து

paanaana saasthirangal yaavumpaarththu

      பாருலகில் பாலர்க்குப் பாலித்தேனே

       paarulakil paalarkkup paaliththaenae.

Bogar also told that, all Siththars teaches their students with various books like Saranool,  Panchapatchi, Saaya darshan etc. however, they used to hide the information about this ink (mai) which is essential for getting saaya darshan easily. But, Bogar gave us this precious information by which we can easily infer the uniqueness and the significance of the information.

பாலிப்பேன் இன்னமொரு மார்க்கம்கேளும்

paalippaen innamoru maarkkamkaelum

       பாங்கான புலிப்பாணி மைந்தாகேளு

       paangaana Pulippaani mainthaakaelu

நீலியென்ற கருங்காலி மூலிதானும்

neeliyenra karungaali moolithaanum

       நீட்சியுடன் கண்ணனுட மூலிவேரும்

       neetchiyudan kannanuda moolivaerum

சூலியென்ற நத்தையின் சூரியப்பா

sooliyenra naththaiyin sooriyappaa

       சூரியனார் காந்தியது மூலிவேரும்

      sooriyanaar kaanthiyathu moolivaerum

வேலியென்ற பருத்தியப்பா இருவேலிதானும்

vaeliyenra paruthhtiappa iruvaelithaanum

       வேகமுள்ள கருப்பு ஊமத்தைவேரே

       vaekamulla karuppu oomaththai aerae

வேரான சடையனது மூலிதானும்

vaeraana sadaiyanathu moolithaanum

      வேகமுடன் பொன்னின் ஊமத்தைவேரும்

      vaekamudan ponnin uumaathivaerum

தூரான மையூரின் சிகையும்கூட்டி

thooraana maiyoorin sikaiyumkootti

       துப்புரவாய்த் தான்சுருக்கிப் பொடியத்தாக்கி

       thuppuravaaith thaansurukkip podiyathaakki

சேரான பொடிதனிலே ஐங்கோலத்தைச் 

saeraana podithanilae aingoalaththaich

       செப்பமுடன் தான்உரைத்துச் சொல்லக்கேளு

       seppamudan thaanuraiththuch sollakkaelu

கூரான புழுகுரோசனை யும்சேர்த்து

kooraana puzhukuroasanai yumsaerththu

       குறிப்புடனே மைசேர்த்து அரைத்திடாயே

       kurippudanae maisaerththu araiththidaayae.

சேர்த்துமே பேரண்டந் தன்னில்அப்பா

saerththumae paerandan thannil appaa

       செம்மலுடன் மையதனை பிடித்துக்கொண்டு

       semmaludan maiyathanaip pidiththukkondu

கோர்த்துமே குமரியுடமையும் கூட்டி

koarththumae kumariyudamaiyum kootti

       கொற்றவனே தான் அரைத்துச் சிமிளில்வைத்து

       kotravanae thanaraiththich simililvaiththu

பார்த்துமே நேத்திரமாம் புருவந்தன்னில்

paarththumae naethhtiramaam puruvanthannil

        பாலகனே மைதீட்டி ஆகாயத்தை

        paalakanae maitheetti aakaayaththai

தீர்த்துமே பார்க்கின்ற காலந்தன்னில்

theerththumae paarkkinra kaalanthannil

       திறமுடனே தரிசனம் தெரியும்தானே

       thiramudanae tharisanam theriyumthaanae.

தானான சூரியனை மேகம்தானும்

thaanaana sooriyanai maekamthaanum

       சட்டமுடன் மேகமது மறைந்திட்டாலும்

      sattamudan maekamathu marainthittaalum

பானான மேகமதுக் குள்ளிருக்கும்

paanaana maekamathuk kullirukkum

      பாலகனே சூரியனும் கண்ணில்தோன்றும்

     paalakanae sooriyanum kannilthonrum

மானான சந்திரனைக் காணும்போது

maanaana chanthiranaik kaanumpaothu

      மகத்தான தரிசனையும் கண்ணில்தோற்றும்

     makaththaana tharisanaiyum kannilthoatrum

தேனானதே சொளிவின் மயத்தைபோல

thaenaanathae solivin mayaththippoala

       ஜெகசோதி மின்னல்போல் தோற்றும்பாரே

       jekasoathi minnalpoala thooatrumpaarae.

பாரேதான் மையினால் மேகசாலம்

paaraethaan maiyinaal maekasaalam

      பாங்குடனே கரிசனையும் காணலாகும்

     paangudanae karisanaiyum kaanalaakum

நேரேதான் இக்கருவை சித்தர்தானும்

naeraethaan ikkaruvai siththarthaanum

       நெறிமுறைமை தான்அறிந்து கூறாமல்தான்

      nerimuraimai thaanarinthu kooraamalthaan

சீரேதான் கருக்குருவை மறைத்துவிட்டு

seeraethaan karukkuruvai maraiththuvittu

       சீர்தப்பித் தெரிசனத்தைப் பாடிவைத்தார்

       seerthappith therisanaththai paadivaiththaar

ஆரோதான் எனைப்போல் சொன்னாராப்பா

aaroathaan enaippoal sonnaaraappaa

       அப்பனே உண்மையது உரைத்திட்டோமே

       appanae unmaiyathu uraiththittomae.

Take the equal amount of following ingredients: karungaali, kannai mooli root, naththai soori, root of sunflower, vaelipparuththi, karu oomaththai root, ponnoomaththai root and maiyoor sikai and then cut it all into small pieces like powder.

Now grind this powder with aingoalak karu and add equal amount of punuku and koarosoanai with this grinded mixture and grind it all well. Now put the above paste along with aerandath thailam and kumara mai in kalvam and grind once again and collect it in container.

Now, one can use this mai as thilakam which is usually worn between eyebrows during the period of attaining saaya darshan. Now, one should focus their vision on own shadow and after look into clear blue sky, where we can easily get the saaya purusha darshan.

Original – www.siththarkal.com

Translated by Lalithambika Rajasekaran

In olden days, Hindu religion was divided into six subdivisions which has its own uniqueness. Each unique part has its own principal deity. The group of people who worshipping each god has its own name viz, group of people who worshipping Lord Vinayaka are termed as Ganapatya; Lord Shiva are termed as Shaivism; Lord Vishna are termed as Vaishanavism; Goddess Sakthi are termed as Sakthism (Saaktha); Lord Muruga are termed as Kumara and Lord Surya (Sun) are termed as Saura. Each group functioned like individual religion.

It seems Adi Shankara was the one who grouped all the above said divisions into single religion, as  Hinduism. Among the above mentioned groups, today is the birthday of Lord Vinayaka, principal God of Ganapatya, which is the first among the mentioned groups.

We usually worship the sathurthi thithi in the Tamil month Aavani* as the birthday of Lord Vinayaka. Some says Lord Vinayaka (Elephant faced) symbolize the mystical form of “OM”.

We can also see that, every Siththar started their books with  Vinayakar Kaapu*. In this auspicious day, I would like to put forth similar information. 

Agathiyar on his book, “Agathiyar Theetchavithi”, starts with Vinayakar salutation as follows:

“பாதிமதி யணிந்த பரமன் எனக்கிசைந்த

paathimathi yanintha paraman enakkisaintha

பருதிமதி சுழிமூன்றும் நன்றாய்ச் சொல்வேன்

paruthimathi suzhimoonrum nanraaich solvaen

வேதனைவா ராமல் முதற்தீட்சை மார்க்கம்

vaethanaivaa raamal muthartheetchai maarkkam

விளம்புவேன் மஹா கணபதி காப்பாமே

vilambuvaen mahaa Ganapathi kaappaamae”

- அகத்தியர் (Agathiyar)

Bogar in his book “Bogar Gnana Soothiram” started with Vinayakar Kaapu as:

"பெருமையுள்ள சதநூலைப் படுவதற்கு

perumaiyulla sathamoolaip paduvatharku

கருவூலந் திருமேனி தும்பிக்கையான்

karuvoolan thirumaeni thumbikkaiyan

கணபதி செந்தாமரைத்தாள் காப்பதாமே

Ganpathi senthaamaraiththaal kaappathaamae”

- போகர் (Bogar)

Romarishi starts with Vinayakar salutation in his book “Romarishi Vaithiyam 500” as follows:

"மூலமு தலாதார முடிவினின்ற

moolamu thalaathaara mudivininra

மூர்த்தியெனும் கணேசரது பாதங்காப்பு

mooethiyenum Ganesarathu paathangaappu”

- உரோமரிஷி (Roma Rishi)

Nandheesar in his book “Nandheesar Nikandu 300” also started with Vinayakar Kaapu as,

"வெள்ளியங் கிரியான் தந்த

velliyang kiriyaan thantha

வேழமா முகனே யெந்தன்

vaezhama mukanae yenthan

உள்ளினுக் குள்ளாய் நாளும்

ullinuk kullaai naanum

உரிவினுக் குருவாய் நின்று

urivinuk kuruvaai ninru”

- நந்தீசர் (Nandheesar)

Pathirakiriyar also started the importance of Vinayakar kaapu as follows:

"ஐஞ்சு கரத்தானின் அடியிணையைப் போற்றிசெய்து

ainju karaththaanin adiyinaiyaip poatriseithu

நெஞ்சிற் பொருந்தி நிலைபெறுவ தெக்காலம்?

nenjir porunthi nilaiperuva thekkaalam?”

- பத்ரகிரியார் (Pathrakiriyar)

Above all of these, Siththar Sivavaakkiyar, who putforth his philosophical thoughts rationally and who highly opposes the structural worship of Gods also started with Vinayakar salutation in his book Sivavaakkiyam, which is a considerable note to be pointed out.

"கரியதோர் முகத்தையுற்ற கற்பகத்தைக் கைதொழக்

kariyathoar mukaththaiyutra karpagaththaik kaithozhak

கலைகள் நூற்கண் ஞானமும் கருத்தில் வந்துதிக்கவே

kalaikal noorkan gnanamum karuththil vanhthuthikkavae”

- சிவவாக்கியார் (Sivavaakkiyar)

Similar quotes and information can be found in all Siththar notes which focused on Vinayakar salutation. On remembering, Lord Vinayakar on this auspicious day may bless us with his graciousness.

*Aavani – the fifth tamil month (mid of August to mid of September)

*Kaappu – invocation to deities at the commencement of a song composition

Original – www.siththarkal.com

Translated by Lalithambika Rajasekaran

The art of varmam is basically a medicinal art. Over the period of time, it gets transformed as an art of self defense and that too nowadays, cinematographers portrayed this art as mystic art of defense in their films. However, we have to thank them, for bringing out this art in lime light, through which whole societal focus is now towards this art of varmam.

Our human body is composed of bones, nerves and muscles interconnected together. We can see that interconnection of part, how one organ is connected to other, etc., can be seen through scientific equipments like x-rays and scan. Through this, treatment is given to damaged or infected organ.

In ancient days, even without any scientific development, varmam has its influence in medical field with comparatively greater accuracy and that too not expensive. This is the information we inferred from the available books. Unfortunately the information is incomplete which is due to two reasons: many significant books become lost over time and another one is they mightbe destroyed by somebody.

Let us see the book list which we have now.

The glory of this art is also the cause for its destruction. Since, a person who got succeeded in this art got unique skills which make him more dominant than their fellows of same race. Hence, he acquired the skill of making and destruction too.

This art is taught only to the appropriate and suitable student by teacher/ guru since, if this art reaches a person who got himself addicted to the material world and their lust may misuse this art which will ultimately results in greater side effects. If a guru cannot find suitable student, then this art remains with him till his death and destroyed thereafter.

It is not easy to learn this art as many regulations were put down by Siththars as eligibility criteria for learning this art. Bogar in one of his song told the way of selecting correct student as follows;

"மறைவில் வைப்பதென்றால் மைந்தா கேளு

maraivil vaippathenraal mainthaa kaelu

வகைவிபரம் கைபாகம் மறைப்பொன் றில்லை

vakaiviparam kaipaakam maraippon rillai

உறவாடிச் சிலபேர்கள் நூல் தாவென்று

uravaadich silapaerkal nool thaavenru

ஓவியம் போல் மொழிபேசி உன்னை மேய்ப்பார்

oaviyam poal mozhipaesi unnai maeippar

திறமான நூலவற்கு வெளியிடாதே

thiramaana noolavarkku veliyidaathae

சீடனென்று பன்னிரண்டு வருடம் காத்தால்

seedanenru pannirandu varudam kaaththaal

அறிவான பக்தியவர்க் கிருந்த தானால்

arivaana pakththiyavark kiruntha thaanaal

அப்பனே நிலையறிந்து நூலை ஈயே

appanae nilaiyarinthu noolai eeyae.”

- போகர் (Bogar)

Bogar advises that, one should teach this art only after screening the student’s behavioural characteristics for 12 years and then test him to know the suitability and stability. Even after finding a suitable person, one should not teach him right away. Before actual teaching, initial pre-practices regarding the mental and physical fitness for handling this art should be given. After passing all level, than student is eligible to learn that art and guru will teach him. Is this possible in this mechanical world?

Hence, a person with stability, serenity, focused thought, showing affection towards all livings, gracious thinking, humanity like character have eligibility to learn this art. And the whole secrecy of art is taught only to those personalities with above said behaviour. If any suspicious arises on that student in guru’s mind leads to incomplete teaching in this regard.

We will see the medicinal exploitation of varmam art and noakku varma in upcoming post.

Stay tuned!!

Original – www.siththarkal.com

Translated by Lalilthambika Rajasekaran

As I have already discussed more information regarding varmam like varma types, methods, working procedure in my previous posts. So, interested readers can refresh their ideas in the following link. However, due to continuous requests from readers I would like to share some more additional information concerning varmam in this post.

Siththars documented in their poems as that the art of varmam was first originated by principal god Lord Siva. He himself taught this art to his better half Sakthi and from her, Nandhi Devar learned this art. Agathiyar in his poem told that he learned this art from Nandhi Devar. 

Agathiyar noted this in his book “Odivu Murivu Saari” as follows”:

“பாதிமதி யணிபரமன் தேவிக்கிசைய

paathimathi yaniparaman thaevikkisaiya

பணிவுடனே தேவியிடம் நந்தீசர்வாங்கி

panivudanae thaeviyidam nantheesarvaangi

மகிழ்வாக எந்தனக்கு சொன்னாரப்பா

makizhvaaka enthanukku sonnaarappaa

வேதனை வாராமல் வர்மசூக்குமம்

vaethanai vaaraamal varmasookkumam

விபரமுடன் உந்தனுக்கு உரைக்கக்கேளே

viparamudan unthanukku uraikkakkaelae”

- அகத்தியர் (Agathiyar) 

Bogar in his book “Bogar Varmasoothiram” told that, Lord Siva teach this art to goddess Sakthi and Devi Easwari told this to Nandhi and Nandhi taught him.

“தாரணிந்த ஈசன்று ஆயிக்குச் சொல்ல

thaaranaitha eesanru aayikkuch solla

தாயான ஈஸ்வரியும் நந்திக்குச் சொல்ல

thaayaana easwariyum nanthikkuch solla

பரிவுடனே நந்திசொன்ன மார்க்கம்

parivudanae nanthisonna maarkkam

பாடினேன் வர்மசூத்திரம் பண்பாய்தானே

paadinaen varmasooththiram panpaaiththaanae”

- போகர் (Bogar)

Pulipaani sithar, student o fBogar in his book “Varma Kaandam”, noted as follows:

பதாரம்தனைப் பணிந்து வர்மகாண்டம்

pathaaramthanaip paninthu varmakaanadam

பாடினேன் நாடிநரம்பு ஆனவாறும்

paadinaen naadinarambu aanavaarum

காதாரம் கொண்டுணர்ந்து என்னைஆண்ட

kaathaaram kondunarnthu ennai aanda

கடாட்சமது போகருட கருணை யாலே

kadaatchamathu Bogaruda karunai yaalae

வளமாகப் புலிப்பாணி பாடினேனே

valamaakap Pulippaani paadinaenae”

- புலிப்பாணி (Pulippaani)

From the above information, we can infer that even though this art of varmam is originated from Lord Siva, Nandhi Deva only taught and spread this art via his pupils. Nandhi Deva period might be belonging to 2nd century or 3rd century.

Regarding this varmam art, surplus stories can be heard. However, the genunity of those stories are questionable. However, in epics and literatures, lots of notes and direct/indirect information concerning varmm art is seen. In mahabharatha, we can quote this following incident as example;  Bheema attacked the thigh of Duryodhana.

In ancient times, this varmam art is treated as art of living among common public and anyone can learnt from their teachers. After a specific period of time, that too after the domination of Western countries, this art is kept hidden and secretly taught and get vanished over time.

Only small numbers of books are available with this varmam information.

Let us see the concerned information in upcoming posts.

Interesting right!!

Original – www.siththarkal.com

Translated by Lalithambika Rajasekaran

History tells that, paper was first invented by Chinese in 2nd century. We may come to know the existence and use of papers, only in 16 or 17th century, which is not clear to me. Suggestions and information in this regard are welcome.  

Recently when I am going through the book named “Bogar Jaala Viththai”, I came across one poem which is more surprising and astonishing too. Yes, Bogar in his poem noted down information about paper that too making snack out of paper vessel.

Interesting right? Let us see the poem below:

தேரியதோர் பிரண்டதனை யரைத்துக் கொண்டு

thaeriythoar pirandathanai yaraiththuk kondu

திடமான காகிதத்தாற் றென்னைசெய்து

thidamaana kaakithaththaar trennaiseithu

மாரியே பின்புறத்தில் மூன்றுபூசல்

maariyae pinpuraththil moonrupoosal

மைந்தனே யுலரவைத்துப் பூசிவாங்கி

mainthanae yularavaiththup poosivaangi

கோரியே மூன்றுகல்லை யடுப்புபோல

koariyae moonrukallai yaduppupoala

கூட்டியே தொன்னையதின் மேலேவைத்து

koottiyae thonnaiyathin maelaevaiththu

வாரப்பா எண்ணையது காய்ந்தபின்பு

vaarappaa ennaiyathu kaainthupinpu

வடைபோளி யதிரசங்கள் சுட்டுவாங்கே

vadaipoali yathirasangal suttuvaangae.

- போகர் (Bogar)

Bogar says that, take some hard paper and make it as a cup. Then grind the pirandai (Cissus quadrangularis) plant into paste and apply the paste on the paper cup and allow it to dry.  Repeat this procedure for three times. 

Then take three stone and arrange it in such a way to make a stove then light the fire. Then place the prepared paper cup over the stone stove and fill the bowl with oil. Allow the oil to boil and then you can make dishes like vadai, boli, and athirasam, etc,. 

Those having possibility can try this out!!

Original – www.siththarkal.com

Translated by Lalithambika Rajasekaran

The incurable disease of human kind is hunger. However, one cannot deny that, this hunger makes the human to thrive or sustain in the world. Siththars, who get passed over this outer life and shows the significance of inner life, has given out various ways to overcome this hunger. Let us see one such ways in this post.

Bogar in his book “Bogar Jaalaviththai”, noted the information for not getting hunger for utmost 8 days.

நாட்டிலே உனைமதிக்க யின்னோர் வித்தை

naattilae unaimathikka yinnoar viththai

நவிலுகிறேன் மணவனே நவிலக்கேளு

navilukiraen manavanae navilakkaelu

வீட்டிலே எட்டுநா ளன்னாகாரம்

veettilae ettunaa lannaakaaram

வேண்டாமற் புசியாம லிருக்கலாகும்

vaendaamar pusiyaama lirukkalaakum

ஏட்டிலே புளுகினா னென்று சொல்லி

aettilae pulukinaa nenru solli

யேசாதே நாயுருவி விரையுழக்கு

yaesaathae naayuruvi viraiyuzhakku

வாட்டியே பசும்பாலை விட்டுக்கிண்டி

vaattiyae pasumpaalai vittukkindi

வருந்தினவன் எட்டுநா ளிருக்கலாமே

varunthinavan ettunaa lirukkalaamae.

First, aazhakku (168 ml) amount of the seeds of prickly chaff flower plant should be collected. Then, clean the seed and lightly roast in fire and then bake it with cow’s milk. On eating this baked food, one cannot be hungry for utmost 8 days. He also said, it is not lie and it is confidently genuine information.

The possibility of this information should be taken into research. My aim of these posts are that interested readers and governments should take the necessary action to bring out the rarest and significant information which are sleeping inside the books.

Original – www.siththarkal.com

Translated by Lalithambika Rajasekaran

Hope that, this generation people might not aware of this snuff, that too there is no great chance of awareness among urban youths. However, around 2 decades before, it is commonly used by both men and women of our land. 

Inside our nose, there are considerable amount of varma points and it is called as kannadi varmam in varma books. Inhaling of this powder stimulates these varma points and perk up the brain, since it is made up of pungent materials. The tingling feel got by the user make them addicted to this powder over period of time.

The benefit of using this powder is that the tingling feel makes the person sneeze through which the small microbes, the water in nose will get out. However, medical science note this powder as unhealthy habit and correlate this to smoking and chewing tobacco. This habit will invite the cancer, which is deadly disease.

However, Bogar noted down it in different aspect and said about benefits of this powder. Let us see one of his poems from “Bogar 7000” as follows:

போடவே மூக்குப் பொடியைக்கேளு

podavae mookup podiyaik kaelu

பெரிதான வறட்டிசுண்டி வேரைவாங்கி

perithaana varattisundi vaeraivaangi

நீடவே நிழல்உலர்த்திப் பொடியாய்ப்பண்ணி

needavae nizhal ularththip podiyaaippanni

நெரிசாய சீலைவடி கட்டிக்கொண்டு

nerisaaya seelaivadi kattikkondu

தேடவே குடுக்கைதனில் அடைத்துவைத்துச்

thaedavae kudukkai thanil adaiththuvaiththuch

சிறியதாக நுனிவிரலில் பிடித்துகொண்டு

siriyathaaka nuniviralil pidiththukkondu

வாடவே வாசியோடு உற்றிவாங்கி

vaadavae vaasiyoadu uttrivaangi

மவுனமாம் சிகரத்தால் ரேசிப்பாயே

Mavunamaam sikaraththaal raesippaayae.

ரேசித்தால் நிராகாரத் தடைப்புநீங்கி

raesiththaal niraakaarath thadaippuneengi

நின்மலமாம் அதீதத்தின் ஒளியோமீறும்

ninmalamaam atheethaththin oliyoameerum

தூசித்தால் சுழிமுனைதான் எட்டிட்டுஏறும்

thoosiththaal suzhimunaithaan ettitu-aerum

தூசான அழுக்கெல்லாம் சிந்திவீழும்

thoosaana azhukkellaam sinthiveezhum

காசித்த கபாலமது கெட்டியாகும்

kaasiththa kapaalamathu kettiyaakum

கண்ஒளிதான் கேசரத்தில் நின்றுபார்க்கில்

kanolithaan kaesaraththil ninrupaarkkil

ஆசித்த வடுக்காறு முருவிக்காணும்

aasiththa vadukkaaru muruvikkaanum

அந்தரத்தின் ஒளியெல்லாம் அருகுமாமே

antharaththin oliyellaam arukumaamae.

- போகர் (Bogar)

The root of Varatti kandi plant should be taken and get dried off in shadow and then grind it down. Then this grinded powder is then filtered using seelai and stored it in a container. Periodically, this powder now can be taken a bit with finger tips and should be inhaled along with breathing air.

On inhaling, the feel of purity will get brightened and moreover all impurities like dusts will emerge out. The skull will get hardened. On keeping our vision in kaesaram, everything is visible to eyes. Bogar says, even one can have vision on the light of inner senses.

Interesting right! Of course, this is one among the information which needs research attention.

Original – www.siththarkal.com

Translated by Lalithambika Rajasekaran

Kathirkaamam is a place situated in the south east corner of Srilanka. Many books cited this place as one of the six primal homes (arupadai veedu) of Lord Muruga. Sage Arunagirinaathar also sung 16 songs on Lord Muruga  of kathirkaamam in his thirupukazh. It is said to be tha, this temple belongs to 11th century.

மணி தரளம் வீசி, அணி அருவி சூழ,

mani tharalam veesi, ani arivi soozha,

மருவு கதிர்காமப் பெருமாள் காண்!

maruvu kathirkaamap perumaal kaan!

அரவு பிறை வாரி, விரவு சடை வேணி

aravu pirai vaari, viravu sadai vaeni

அமலர் குரு நாதப் பெருமாள் காண்!

amalar kuru naathap perumaal kaan!

-அருணகிரிநாதர்  (Arunakirinaathar)

This temple is situated near manik ganga river in place called Tissamaharama in the Hambantota district. It may be a startling news, that Tamil god’s temple is still has its place among Sinhala people without any impediment.

This temple is common to Hindus, Muslims and Buddhists and all functions were celebrated without any demarcation. Here, the person performing pooja ties his mouth with cloth and no mantra chanting is seen here. The person who performs pooja is commonly called “Kappuraalai”. 

More astonishing thing is there is no idol for Lord Muruga. The cloth which is painted with Lord Muruga along with Malli and Devyanai is dangled down and all poojas are performed for this hanging painted cloth.

Then, what is behind this hanging cloth? This is our aim of this post…

There is small room behind this curtain and no one is allowed to enter that room other than temple priest. The room without any lightings and ventilations has one box which contains the hexagonal yantra. This yantra has its own mystic power and information in temple shows that this temple is formed by Bogar. Moreover, the navapaashana combination which is used for making Palani Dhandaayuthapaani idol is used for this yantra preparation also. The image of this yantra is shown below,

This yantra is correlated to Kathirkaama Kandhan (one of the names of Lord Muruga) and worshipped by all people irrespective of their religion. During festive season, this box having yantra is placed over elephant and allowed to go around the street. Moreover, it is heard that, Bogar attained and make his samadhi near to temple itself.

Original – www.siththarkal.com

Translated by Lalithambika Rajasekaran

Let us see the top level thuriyam of this Kundalini’s path which starts from muladhara in today’s post. Thuriyam is otherwise called as sakasrathalam.

The activated / awakened Kundalini  when reaches anahata chakra  from muladhara  is called as Agni Kundalini. The Kundalini escalated from anahata and reaches ajna in blossomed stage is called as Suriya Kundalini. Kundalini on its way towards thuriyam from ajna is called as Chandra Kundalini. The blossomed Kundalini in thuriyam is called Thuriya kundalini. 

Bogar describes thuriyam as follows:

தானென்ற ஆக்ஞையை தாண்டி அப்பால்

thaanenra aaknjaiyai thaandi appaal

தனிததோர் எட்டுவிரல் மேலே கேளு

thanithathoar ettuviral maelae kaelu

கோனான குருபதந்தான் கூடிப்பாரு

koanaana kurupathanthaan koodippaaru

குறிப்பான இதழ்தான் ஓர்ஆயியிரதெட்டு

kurippaana ithazhthaan oaraayirathettu

ஆசான நடுமையம் ஐங்கோணமாகும்

aasaana nadumaiyam aingoanamaakum

அகாரமொடு உகாரமொடு மகாரமாகும்

akaaramodu ukaaramodu makaaramaakum

நானான நாதமொடு விந்து ஐந்தும்

naanaana naathamodu vinthu ainthum

நலத்தஐங் கோணத்தில் நிற்கும்பாரே

nalaththaing koanaththil nirkumpaarae.

- போகர் (Bogar)

The power centre of thuriayam lies above ajna chakra at 8 virarkadai distance. The associated organ to this chakra is brain. This chakra is correlated to 1000 petals lotus flower which means, 1000 yoga naadis emerges out from this chakra. 

Given below is the likely image of thuriyam chakra as per Bogar’s words.

The highest action of Kundalini yoga is raising Kundalini from ajna chakra to thuriya chakra which has specific procedures and practices. It is a wordless experience for ordinary peoples, when experiencing the Chandra Kundalini which blossoms thuriya chakra. For us, it will be a state of ecstasy stage.

Practice of keeping focused and listening the focused thing and in its peak of the practice, what if that focus itself melted away? Siththars termed this as unstable stage. This is level, where our all three stages viz, awakened state, dream state , complete eternal state get unified as single one and get vanished as the fourth stage , state of ecstasy. In this stage, practitioner himself plays three acticities viz, searcher,  action of searching and searching object. Hence, Siththars termed this state as termed as thuriya nilai or samadhi nilai.

Avvaiyaar describes her experience as follows:

சொற்பதம் கடந்த துரியமெய்ஞ் ஞான

sorpatham kadantha thuriyameinj gnaana

அற்புதம் நின்ற கற்பகக் களிறே!

arputham ninra karpak kalirae!

Till now, I have shared only a few contents on Kundalini, like few drops on ocean. Dear readers, kindly notify me if you find anything wrong and I will be pleased to rectify. It will take really long time for one to understand and to well verse in Kundalini. Only continuous searching will take us to right destination. 

In future, I will possibly share information and techniques of using Kundalini as part II series if, only Guru permit me to do so. 

All these things are possible due to guru’s gracious blessings. Henceforth, I submit this first part work on his foot for his blessings.

Original – www.siththarkal.com

Translated by Lalithambika Rajasekaran

As we have already seen that, muladhara lies between genital organ and excretory organ. Siththars very clearly noted the exact location of muladhara. 

Thirumoolar in his ‘Thirumanthiram’ says as follows:

நாபிக்குக் கீழே பன்னிரண்டு அங்குலம்

naabikkuk keezhae pannirendu angulam

தாபிக்கும் மந்திரம் தன்னை அறிகிலர்

thaapikkum manthiram thannai arikilar

தாபிக்கும் மந்திரம் தன்னை அறிந்தபின்

thaapikkum manthiram thannai arinthapin

கூவிக் கொண்டு ஈசன் குடியிருந்தானே

koovik kondu eesan kudiyirunthaanae

- திருமூலர் (Thirumoolar)

Bogar in his book ‘Bogar 7000’ noted as follows:

அகாரத்தின் மேலாகக் கணேசர் நிற்பார்

akaaraththin maelaakak  Ganaesar nirpaar

அதிலே யோர்கோணத் திலுகாரம் நிற்கும்

athilae yoarkoanath thilukaaram nirkum

உகாரத்தில் வல்லபையாம் சக்தி நிற்பாள்

ukaaraththil vallapaiyaam sakthi nirpaal

ஒடுங்கிய தோர்முனை யொன்றில் கதலிப்பூவாய்

odungiya thaormunai yonril kathalippoovaai

புகாரமாய் முகங்கீழ்க் குண்டலியாம் சக்தி

pukaaramaai mukangeezhk kundaliyaam sakthi

பெண்பாம்பு போல்சுருட்டிச் சீறிக் கொண்டு

penpaambu poalsuruttich seerik kondu

சுகாரமாய்ச் சுழிமுனையூ டுருவி நிற்பாள்

sukaaramaaich suzhimunaiyoo duruvi nirpaal

துரியாதீ தம்மென்ற வவத்தை தானே

thuriyaathee thammenra vavaththai thaanae.

- போகர் (Bogar)

Muladhara chakra lies in between genital organ and rectum, an excretory organ of human body where, three naadis say idai, pingalai, suzhumunai merge together.  However, accurately we can say that, 2 virarkadai* upper to rectum and 2 virakadai lower from genital organ is the exact location of muladhara chakra.

As this chakra keep afloat all other chakras, hence it is called as aathara chakra (base chakra). On briefing, this chakra has the energy source (Kundalini) needed for other chakras, which lies in a coiled form. Four important naadis arising from this chakras which can be imaged as four petals of lotus flower. Each naadi emerges with resonance of “VA SA CHA SHA” respectively.

According to Agathiyar’s poem, the likely image of muladhara chakra is shown below.

According to Siththars, these four letters can be correlated to manam (mind), puththi (knowledge), siththam (sense) and akangaaram (pride) respectively.

The yoni which is present in the centre of this chakra is termed as “kaamam”, which is worshipped by Siththars. This is the place where Kundalini lays motionless like sleeping. Lord Vinayaka is the principal god, Daahini/ Thaakini is principal goddess. The principal mantra for this chakra is “lam”.

Among the five basic elements, earth is part of this chakra and the related organ is kidney.

With the gracious blessings and guidance from guru, Kundalini will awake if practicing in the solitary place by continuous chanting of moolamantra and positioning the mind in muladhara chakra. This awakening can only be felt by self. I felt the feeling of raising warmth in muladhara, tingling feeling in muladhara along with goose flesh.

Person with awakened Kundalini can be ravenous and highly sleepy.

*Virarkadai – a measure of length equals to a finger’s breadth

Original – www.siththarkal.com

Translated by Lalithambika Rajasekaran

The treasure taken out from the “Padmanaba swami temple” of Trivandrum, Kerala has gained the attention of over all people from the World. However, similar information is available in Siththar’s poems too, which I palnned to share from today.

 But...

Thiru. Vaanavan yogi putforth his adimration as well as criticization on the original Tamil post concerning Pancha Paashaana Lingam. Although, I answered him in that comment column itself, I thought it is necessary to give clarification in this regard with respect to his certain criticized comments.

He stated that, “only the ignorant fellows will tell that, Nava Baashaanam is combination of nine  paashaanam” in the comment column.

Despite of the pandits knowledge of Nava Paashaanam, let us see the enlightening view of Siththars, who born among the normal people and attained this eternal state. All the information shared here are collected from following books; Bogar Nikandu, Bogar Vaithiya Kaaviyam, Bogar 7000 and Pulipaani Poojavithi 116.

In the following poem, Bogar stated the reason of Nava Paashaanam making to his student Pulipaani Siththar;

மண்ணான தேகமது இருந்துமென்ன

mannaana thaekamathu irunthumenna

மகிதலத்தில் நெடுங்காலம் வாழ்ந்துமென்ன

makithalaththil nedungaalam vaaznthumenna

வண்ணமுடன் கலியுகத்தில் அனியாயங்கள்

vannamudan kaliyukaththil aniyaayangal

வாகுடனே சதாகாலம் நடக்கும்பாரு

vaakudanae sathaakaalam nadakkumpaaru

நடக்கவே கலியுகத்தார் பிழைக்கவேண்டி

nadakkavae kaliyukaththaar pizaikkavaendi

நாமான மனோன்மணியாள் கிருபையாலே

naamaana manoanmaniyaal kirupaiyaalae

உள்ளபடி பாடாணம் ஒன்பதும்தான்

ullapadi paadaanam onpathumthaan

உருக்கிச் சாய்த்தேன் சிலையாய்தானே

urukkich saaiththaen silaiyaaiththaanae.

- போகர் (Bogar)

As, most of the happenings are going to be impious in this Kali yugam, and it is no use for human body to live long in the Earth. Bogar prepared statue made up of nine baashaanam with the blessing from goddess Manoanmani, for the survival of people.  Here, the specified nine paashaanam referring to what? I left it to reader’s view.

Let us see the another poem of Pulipaani Siththar:

பாரப்பா மலையதுவின் உச்சியிலே

paarappaa malaiyathuvin uchchiyilae

பாங்கான போகருட சமாதியருகே

paangaana Bogaruda samaathiyarukae

கட்டான பாடாணவகை எட்டுடனொன்று

kattaana paadaanavakai ettudanonru

காணவே சேர்த்துவார்த்த சிலைதானும்

kaanavae saerththuvaartha silaithaaanum

நண்ணவே பிரதிட்டைதான் செய்து

nannavae pirathittaithaan seithu

நவிலுவேன் பூசைசோ டசமுஞ்செய்ய

naviluvaen poosaisoae dasamunjeyya

ஆற்றினேன் பூசைவிதிகள் தானும்

aatrinaen poosaivithikal thaanum

ஆரப்பா அறிவார்க ளாருமில்லை.

aarappaa arivaarka laarumillai.

- புலிப்பாணிச் சித்தர் ( Pulippaani Siththar)

Pulipaani says that the statue made up combination of eight paashanam and one other form is positioned nearby the Bogar samadhi on the tip of hill. And he continues that no one is capable of performing pooja for that statue and henceforth Pulipaani sithar sharing information regarding the pooja procedure and rules to perform it. Here, the specified nine paashaanam refers to what? I left it to reader’s view.

Let us see the another poem given by Bogar; 

"பாங்கான பாடாணம் ஒன்பதினும்

paangaana paadaanam onpathinum

பரிவான விபரம்தான் சொல்லக் கேளு

parivaana viparamthaan sollak kaelu

கௌரி கெந்திச்சீலைமால் தேவி

gowri kenthicheelaimaal devi

கொடு வீரம்கச்சால் வெள்ளை

kodu veeramkachhaal vellai

பகர்கின்ற தொட்டினொடு சூதம்சங்கு

pakarkinra thottinodu soothamsangu

பூரணமாய் நிறைந்த சிவசக்தி

pooranamaai niraintha sivasakthi

நலமான மனோம்மணி கடாட்சதாலே

nalamaana manoanmani kadaatchaththaalae

நண்ணிநீ ஒன்பதையும் கட்டுகட்டு

nanninee onpathaiyum kattukattu”

- போகர்  (Bogar)

Bogar listed the nine paashaanam as gowri paashaanam, kenthakap paashaanam, seelaip paashaanam, veerap paashaanam, kachaalap paashaanam, vellaip paashaanm, thottip paashaanam, soothap paashaanam, sangup paashaanam and one should bundle up the combination of above nine with the blessings and permission from the Siva Sakthi and goddess Manoanmani. How to call the above nine combiantion? I left it to your choice.

Still I can show some poems as example. However, this post is just the outcome of the commented statement “ignorant people” and nothing beyond that. Kindly do not misunderstand the post.

Further, I would like to thank Thiru. Vaanavan yogi for making this chance to verify about paashanams and I dedicate this post to him.

Original – www.siththarkal.com

Translated by Lalithambika Rajasekaran

In the previous post, we have seen the purification process of paashaanam. As this is the tedious stage and one can easily proceed with the further steps if succeeded in this purification process. However, the major loss in weight of each paashaanam during purification cannot be controlled. As the total weight before purification is 500 grams where, the total weight comes around 300 grams after purification which is further used for bundling process.

Now the next step is obtaining kuzhambu* from the purified baashaanam. Modern chemistry gives two ways for liquefying the solid substance. One is melting and another one is dissolving the solid in liquid medium to obtain solution.

While Bogar quoted the following method to obtain the solution from paashaanam;

"கண்டுபார் பாடாணக் குழம்பதனை

kandupaar paadaanak kuzhampathanai

கனமான சதுரக்கள் ளிப்பாலிற்போட்டு

kanamaana sathurakkal lippaalirpoattu

விண்டுபார் சாமந்தான் மூடிவைக்க

vindupaar saamanthaan moodivaikka

விடுபட்ட சுத்தசலம் போலேயாகும்

vidupatta suththasalam poalaeyaakum

கொண்டுபார் சிறப்பான பாடாணந்தான்

kondupaar sirappaana paadaananthaan

கொடிதான அயச்சட்டிக் குள்ளேவைத்து

kodithaana ayachchattik kullaevaiththu

மண்டுபார் நாற்சாமம் சுருக்குப்போட

mandupaar naarsaamam surukkuppoada

மகத்தான பாடாணம் குழம்பாமே.

makaththaana paadaanam kuzhambaamae."

- போகர் (Bogar)

Placing the paashaanam in the square cactus milk and place it for a saamam* by closing it resulting in the liquefied paashaanam. Then, it is placed in iron container and by condensing it for 4 saamam. Finally, we will get the desired solution of paashaanam. 

I adopted above method to get the solution of 5 paashaanam individually. Then, after measuring the accurate weight, I took the equal amount in every 5 to get the desired solution kuzhambu.

Now the final process is pouring the solution in structured mould. I bought this mould from chetti street in Colombo - 11. It happened to be lot and lots of divine moulds there, for which I confused and finally bought mould of lord Shiva in linga form.

As I poured the mixture solution in mould and place it in sunlight (Surya pudam), it get hardened. Finally, the “Pancha Paashaana Lingam” is ready and can be seen in the below picture, which took 2 months to prepare. Eventhough the size is small; it contains unbounded glory with in it.

It can be placed in home for worshipping. However, if prepared in big size, it can be used in temple. Even though most of our temples principal statues are of this paashaana type, but the forgotten or hidden information fades the glory of the temples.

The belief of obtaining cure on worshipping specific lord in specific place is all due to this type of statues. The information like abisheka water, milk from the principal statue can cure the disease gets modified over time and becomes the culture and tradition nowadays which are also fading gradually.

In that series, we can worship the above “Pancha Paashaana Lingam” and can perform abishekam daily. Uroma rishi told that, the continuous intake of abisheka water stables the paralysis, bile and phlegm as it has plenteous medicinal property, there will not be occurrence of any disease and can live long.

Irrespective of gender, it can be worshipped by both male and female. Bogar told that,  placing the statue in pure and neat place and by chanting the mantra “Om Namasivaaya” , results in mind peace and focus.

*Saamam – 3 hours especially at midnight

*Kuzhambu – the liquid of thick consistency (such as sandal paste)

Original – www.siththarkal.com

Translated by Lalithambika Rajasekaran

We may think that the introduction of magnet is through the western science. Our ancestors handled it marvelously before several hundred years itself. Even though we are having this information, it is our shame and fault for not using it in proper manner.

In the previous post, we have seen the information about the Siththars usage of magnet in alchemy and also regarding the five types of the magnets. Following statements are given by Bogar in his poems.

All these are natural magnets which are dig out from the earth. After breaking the curse, usable magnets are taken out from the hole.

We have obtained rarest information that, vessels made of these natural magnets are employed in the alchemy process. We do not find any scientific usage of magnetic vessels nowadays. However, several hundred years before, Siththars used the magnets for making vessels. 

The following poem gives out the information concerning the magnetic vessel making process.

என்றதொரு மஞ்சள் நிறக் காந்தம்

enrathoru manjal nirak kaantham

ஏற்றமதாய் கிட்டாட்டால் ஊசி ஏழு

aetramathaai kittaataal oosi aezhu

மன்றதோர்தன் பிடிக்கின்ற காந்தம் வாங்கிப்

manrathoarthan pidikkinra kaantham vaankip

பொடிப்பொடியாய்ப் பருப்புப் போலே நொறுக்கிக் கொண்டு

podipodiyaaip paruppup poalae norukkik kondu

குன்றாத கிழிகட்டிக் காடி தன்னில்

kunraatha kizhikattik kaadi thannil

கொதிக்கவைத்துப் பின்பதைத்தான் கொள்ளில் வைத்து

kothikkavaithup pinpathaiththaan kollil vaiththu

அன்றதையே அவித்துமேதான் எடுத்துக்கொண்டு

anrathaiye aviththumaethaan eduththukkondu

உலரவிட்டு நன்குசீலை செய்துகொண்டு

ularavittu nankuseelai seithukondu

சிறப்பாய் மூன்றுநாட்கள் புதைத்து வைத்துப்

sirappai moonrunaatkal puthaithu vaithup

பின்பேதான் பலம்பத்து நிறுத்திக்கொண்டு

pinpaethaan palampaththu niruththikkondu

நன்றாய் நீயும் கனமான வீரமது

nanraai neeyum kanamaana veeramathu

பலம்போடு பஞ்சமித்தி ரத்தைக் கூட்டி

palampoadu panjamiththi raththaik kooti

பலம்போடு அரைத்தெல்லாம் வில்லை தட்டி

palampoadu araiththellaam villai thatti

வளமான கசபுடமாயப் போட்டு எடுத்துக்

valamaana kasapudamaaip poattu eduththuk

குளம்போடு ரெட்டையான துருத்தி யாலே

kulampoadu rettaiyaana thuruththi yaalae

கூசாதே ஊதியேதான் ஓட்டில் கொட்டி

koosaathae oothiyaethaan oatil kotti

சாங்கமாக கறடுவைத்துக் குகையில் ஊதே

saangamaaka karaduvaiththuk kukaiyil oothae

பின்னுமேஊ திட்டு ஐந்து தரமே தானம்

pinnumae oothittu ainthu tharamae thaanam

பொறுக்கினதோர் சத்தெல்லாம் ஒன்றாயக் கூட்டிக்

porukkinathoar saththellam onraaik kooti

கண்ணுமேதான் காரமிட்டு உருக்கிக் கொண்டு

kannumaethaan kaaramittu urukkik kondu

காட்டியமுன் நட்பதனில் உருக்கிச் சாய்த்துப்

kaatiyamun natpathanil urukkich saaiththup

பண்ணுமே தான் பதினொருக்கால் உருக்கிச் சாய்த்துப்

pannumae thaan pathinorukkaal urukkich saaithup

பாங்கான நாலிலொன்று தங்கங் கூட்டி

paankaana naalilonru thangang kooti

மண்ணுமேதான் மெழுகுகட்டிக் கிண்ணி வார்த்து

mannumaethaan mezhuukukootik kinni vaarththu

வத்து உண்ணு கற்பம்உண்ணு மகத்தாம் சித்தே.

vaththu unnum karpam unnu makaththaam siththae.

- போகர் (Bogar)

The yellow colour magnet or oosi kaantham should be chopped to cereal size and boiled in vinegar. Then, it should be boiled along with horse gram and dried on the same day. Then, make seelai and bury it inside earth up to 3 days.

Then, 10 palam* of magnet is mixed along with 1 palam veeram, 1 palam panchamithram. The above mixture is then grinded and made as tablet and kajapudam is performed on those tablets, as told by Bogar. After that, these magnet mixture tablets is melted by blowing through bellow and the molten magnet is placed in earthenware and placed in kugai which is then blown 5 times. Then the whole thing should be melted 11 times by adding add kaaram.

Along with this molten magnetic mixture, 1 part of gold is added and then the molten mixture is allowed to settle in wax set. Thus finally we get the magnet vessel. In this poem, we get procedural information from collecting natural magnet to vessel making. However, reader can felt that, some information was kept hidden. We might get some useful information in this regard, if we continue to do research activities with nowadays scientific development.

These magnetic vessels were employed in the alchemy process. Bogar gives out the following magical information of magnetic vessel. The oil drop will not spread in the water placed in magnetic vessel. Moreover, the peanut placed in that magnetic vessel get darkened. The smell of asafeotida placed in magnetic vessel will be faded out. The milk boiled in the magnetic vessel will not spill out. The bitterness of gall-nut will be faded. The boiling water poured in magnetic vessel will be cooled instantly.

How Siththars used this awesome magnetic vessel? Further information in the upcoming post.

*1 palam = 35g

Original – www.siththarkal.com

Translated by Lalithambika Rajasekaran

There are so many stories about the thailam well which is hidden in Sathuragiri Mountain. Most of them can be considered as the peak of exaggeration. I have also shared a story about this well in one of my previous post, the story of the thailam’s well in the Sathuragiri. 

This well which is located behind the temple of the Pilaavadi Karuppanna swamy has not been identified by anyone so far. The remaining herbal mixture that were used to make the Alchemy  has been poured into this well and for protecting, gods were kept. Those gods have made this well invisible to the common people. In this post we shall see certain interesting information about this.

Though we find the information related to this well in many of the books of the Siththars, the information told by Bogar in his book “Bogar Jenana Saagaram” is slightly different. The following song explains about the strucyure and surrounding of the well.

"ஆமடா குகையொன்று வுள்ளேபோகு

aamadaa kugaiyonru vullaepoagu

மாயிரம்பேர் சித்தரப்பா அதிலிருப்பார்

maayirampaer siththarappaa athiliruppaar

வாமடா காலாங்கி யையர்நின்று

vaamadaa kaaaangi yaiyarninru

வல்லவொரு கற்பமெல்லா மங்கேதின்றார்

vallavoru karpamellaa mangaethinraar

ஓமடா வெந்தனுக்குங் கற்பமீந்தார்

oamadaa venthanukkung karpameenthaar

உயர்ந்ததொரு தயிலமெல்லா மங்கேயீந்தார்

uyarnthathoru thayilamellaa managaeyeenhthaar

நாமடா வதிலிருந்துச் சித்திபெற்று

naamadaa vathilirunthuch siththipetru

சென்றுபார் காதமற் கப்பலாக

senrupaar kaathamar kappalaaga

வாச்சரியம் பெரியதாகப் பாறையொன்று

vaachariyam periyathaagap paaraiyonru"

"ஆமென்ற பாறையிலே குழிதானுண்டுமதில்

aamenru paaraiyilae kuzhithaanundumathil

நல்லதொரு தயிலமெல்லா மூடினேனே

nallathoru thayilamellaa moodinaenae

மூனேன் கருப்பனையங் காவல்வைத்து

moonaen karuppaniayung kaavalvaiththu

முதலான பொருள்வேண்டு மென்றோர்க்கெல்லாம்

muthalaana porulvaendu menroarkkellaam

தெடினே னென்றுசொல்லித் தெளிந்துவந்தால்

thedinae nenrusollith theinthuvanthaal

திறம்பார்த்து யிருக்குமிடஞ் செப்புமென்றேன்

thirampaarththu yirukkumidanj seppumenraen”

- போகர் (Bogar)

“There is a big cave in which there would be more than thousands of Siththars. In that cave only Kaalanginathar stayed and ate various kalpas. He gave it to me also. He gave me many rare kind of thailams*. Even I stayed and attained theurgies. Then there is a huge rock that looks like a ship. I put all these thailam varieties into a hole in that rock and hidden them. I have asked Karuppan to protect this hole. If some one comes in the worthy search of the well only, I asked him to reveal it” says Bogar.

Without simply looking for the well behind the Karuppanna Swamy temple if we also look for a cave which can occupy 1000 members and also search for the rock that looks like a ship we can locate the well easily. What did so many Siththars gather at a place and do?  May be that place is meant for research or it may be a place to experiment their inventions or discoveries. As said by Bogar if we pray Karuppanna Swamy and search with pure heart we may find the secret of the thailam well.

*thailam – oil like extract from certain flora and fauna used as medicine or perfume

Original – www.siththarkal.com

Translated by சந்தியா

Today we shall see about a metal that we use in the Siddha medicine. The metal which we are going to talk about today is the zinc. It is also called as  narsoaram, boagaththin porumal, ponguvoan, anjuvarnanirathoan, manjalaanoan, thaambara vaedhai, vaadha irumbu. Bogar explains about it in the following way.

"நாகத்தின் பேர்தனையே நவிலக் கேளு

naagaththin paerthanaiyae navilak kaelu 

நற்சோரம் வெண்ணாகஞ் சீறலாகும்

narsoaram vennaaganj seeralaagum 

போகத்தின் பொருமலமாம் பொங்கற்றானாம்

boagaththin porumalamaam pongatraanaam 

புகையான அஞ்சுவர்ண நிறத்தோனாகும்

pugaiyaana anjuvarna niraththaonaagum 

நீகத்தின்னிரைச் சலோடு மஞ்சளானோன்

neegaththinniraich saloadu manjalaanoan 

நெளிசானத் தாம்பரத்தின் வேதையானோன்

nelisaanath thaambaraththin vaethaiyaanoan 

பாடியதோர் பேரெல்லாம் நாகத்தின் நாமமே

paadiyathoar paerellaam naagaththin naamamae."

- போகர் நிகண்டு (Bogar Nigandu)

Zinc is naturally black in color. It has got a capability of melting very easily. Though it looks small in size, it will be too heavy. This is very soft to touch. He explains about it in the following way.

"காணவுமே நாகத்தின் குணத்தைக் கேளு

kaanavumae naagaththin gunaththaik kaelu 

கருத்தொரு குணமுண்டாய்த் தான் இருக்கும்

karuththoru gunamundaaith thaan irukkum 

சீணமாக சீக்கிரத்தில் உருகிப்போகும்

seenamaaga seekkiraththil urugippoagum 

தேய்த்திதை முகர்ந்தாக்கால் நாற்றம் காணும்

thaeyththithai mugarnthaakkaal naatram kaanum

மூணவுமே மிருதுவுமாய் தானிருக்கும்

moonavumae miruthuvumaai thaanirukkum 

மேனிகொஞ்சமாயிருந்து நிறுத்துப்பார்த்தால்

maenikonjamaayirunthu niruththuppaarththaal 

பாணவுமே பாரம் மெத்தவா யிருக்கும் பாரே

paanavumae paaram meththavaa yirukkum paarae" 

- போகர் 7000 (Bogar 7000)

It has been widely used in the Alchemy and Siddha medicine. He also says about the method of preparing the red oxide and kalangu using the zinc. He says that if we eat the red oxide that is prepared using the zinc our body will look young and glitter. Also we will not get leg pain if we walk for a longer distance also and look like sixteen year old. The body of a aged person will look like a youngster. Bogar in his songs says that the zinc serves a good kaya kalpa.

"செந்தூரம் செய்துதான் உண்பாயானால்

senthooram seythuthaan unbaayaanaal 

சிறுகதிர்போல் மேனியாம் ஆயிரத்திற்கு ஓடும்

sirukathirpoal maeniyaam aayiraththirku oadum 

எந்தூரம் போனாலும் கால்நோகாது

enhthooram poanaalum kaalnoagaathu 

பந்தூரம் வயதுபதி னாறு மாகும்

panthooram vayathupathi naaru maagum 

பழுத்தவுடல் இளைஞனைப்போலாகுங் காணே

pazhuththavudal ilaignaippoalaakung kaanae"

- போகர் 7000 (Bogar 7000)

The Siththars metallurgy is a very depth topic. I have shared only the basic information about it in this series. Only out of our self interest we can make researches on this and know more information to make them proud. If I have the grace of the guru and the Siththars I shall write more about it.

I shall catch up in the next post with another useful information.

Original - www.siththarkal.com

Translated by - சந்தியா

In this post we shall see about the metal bronze. Bogar in his book “ Bogar Nigandu” has told about the various names of the bronze in the following way.

"வெங்கலத்தின் பெயர்தனையே விளம்பக்கேளு

vengalaththin peyarthanaiyae vilambakkaelu

மிரளுகின்ற தோசமாங் கஞ்சமாகும்

miralukinra thoasamaang kanjamaagum

பங்கலத்தின் ஓடையாங் கலங்கிண்ணியாகும்

pangalaththin oadaiyaang kalanginniyaagum

பார்க்கின்ற கண்ணாட்டி மணியுமாகும்

paarkkinra kannaatti maniyumaagum

மங்கலத்தி மாருதமாம் பிரகாசமாகும்

mangalaththi maaruthamaam piragaasamaagum

வலிக்கஞ்சம் வாசகப் பீனிசமுமாகும்

valikkanjam vaasagap peenisamumaakum

செங்கலதின் செப்பு ரெண்டு வெள்ளீயம் ஒன்று

sengalathin seppu rendu velleeyam onru

சேர்ந்திடவே வெங்கலத்தின் செயலுமாமே

saernthidavae vengalaththin seyalumaamae."

- போகர் நிகண்டு (Bogar Nigandu)

Bronze had other names like miralum thoasam, kanjam, mangala oasai, kalanginni, kannaatti mani, mangala maarutham, kanja vaasagam, peenisam. Now a days it is called as venkalam. Bogar says that by melting the particular proportions of copper and white lead we can obtain bronze. He also says that the bronze is available in two types and tells about them in the following way.

"வேக்கியுமே வெங்கலந்தான் னிரண்டு பேதம்

vaekkiyum vengalanthaan nirandu paetham

மிக்கது வோர் புசங்கமென்ற வெங்க லந்தான்

mikkathu voar pusangamenra venga lanthaan

சவுராட்டி ரநாட்டில்தான் தோற்றமாச்சு

savuraatti ranaattil thoatramaachu

மிக்கியுமே ரசகர்மம் தனக்குத் தானும்

mikkiyumae rasakarmam thanakkuth thaanum

மிகுதியுமே உத்தமமெற்றிந்து கொள்ளே

miguthiyumae uththamerthrinthu kollae."

- போகர் 7000 (Bogar 7000)

"அரிந்துமே கிரித்தும வெங்கலந்தான்

arinthumae kiriththuma vengalanthaan

அடைவுதானே செம்போடு வெள்ளீயம்ரெண்டு

adaivuthaanae sempoadu velleeyamrendu

குரித்துமேதான் குகையிலிட்டு உருக்கிச் சாய்க்க

kuriththumaethaan kukaiyilittu urukkis saaaikka

கிரித்தும மென்ற வெங்க லமுமே ஆச்சே

kiriththum menra venga lamumae aache

ஆக்கியுமேதான் சகலருமே உண்ணத்தக்க

aakkiyumaethaan sakalarumae unnaththakka

அனேகவித பாத்திரங்கள் உண்டாக்கினார்கள்

anegavitha paaththirangal undaakkinaarkal"

- போகர் 7000 (Bogar 7000)

The bronze that is formed naturally is the best one. Bogar names it as pusavanga venkalam. He also says that this kind of bronze is found in Sowrashtra region. There is another type of bronze that we can get by melting the copper and two parts of white lead in a furnace. Bogar names it as kiriththum venkalam. Now a days, we are using this artificial bronze only.

"சாப்பிட்டால் பாத்திரத்தில் சுகமுமாமே

saappittaal paaththiraththil sugamumaamae

சுகமாகும் நெய்புளிப்புச் சரக்கு கள்தான்

sugamaagum neipulippuch sarakku kalthaan

சேர்த்துவைத்தி துகளிலே புசிக்கலாகா

saerththuvaiththi thukalilae pusikkalaagaa

மகமாகும் மற்றமற்ற பதார்த்தமெல்லாம்

magamaagum matramatra pathaarththamellaam

மருவவேஇ தில்வைத்து புசித்திட்டாக்கால்

maruvavaee thilvaiththu pusiththittaakkaal

அகமாகும் தேவாமிர் தத்திற்கு மேலாம்

agamaagum devaamir thaththirku maelaam

அறிந்திருந்த வெங்கலத்தை தெரிந்தெடு

arinthiruntha  vengalaththai therinthedu"

- போகர் 7000 (Bogar 7000)

By eating food in a bronze utensils we can cure many kinds of diseases. But we must avoid eating ghee and sour tasting food items. Except these two, by eating rest of the food items in the bronze utensils it is equal to a amritham (elixir) given by god. He says that for this we have to choose a right bronze utensil. Bogar says the way of identifying the right bronze utensil in the following way.

"தனைப் போக்கும் வெங்கலந்தான் உரத்த சத்தம்

thanaip poakkum vengalanthaan uraththa saththam

கறிந்துமதே கனமிகுதி யாயி ருக்கும்

karinthumae kanamiguthi yaayi rukkum

காச்சினால்தான் சிவந்த நிறமாகும் பாரே

kaachinaalthaan sivantha niramaagum paarae"

-போகர் 7000 (Bogar 7000)

The bronze when it falls on the ground it should produce a large sound and will be very thicker in size also. Also on heating it will turn up into red color. This is the good quality bronze. He also says about the way of identifying the low quality bronze in the following way.

"மிகுந்து தான் சிறிது மஞ்சள் நிறமாய்க் காணும்

migunthu thaan sirithu manjal niramaaik kaanum

தேரென்று சிவக்கவுமே காச்சி னாக்கால்

thaerenru sivakkavumae kaachi naakkaal

செம்பு நிறமாகியுமே மிக ஊறலாகி

sembu niramaagiyumae miga ooralaaki

காரென்ற கனமில்லை தொனிமத் திபந்தான்

 kaarenra kanamillai thonimath thipanthaan

கருப்பாக மாசடைந்தால் இதை வாங்காதே

karuppaaka maasadainthaal ithai vaangaathae"

This kind of bronze will be in yellow color. On melting, it will turn into colour of copper. Also it will not make any sound if it falls down since it is light in weight. If it is in a dark color, do not use it says Bogar.

Isn’t it an interesting information? In the next post I shall catch up with another information about the metallurgy.

Original - www.siththarkal.com

Translated by - சந்தியா