அகஸ்திய முனிவர் திருவாய்மலர்ந்தருளிய பெருநூல் காவியம் 12,000
Siddhars always begin their works with a prayer of gratitude to the divine being. Agasthiyar begins this text with prayers to Ganesha, the Divine mother Manonmani and her counterpart the Supreme Being, and Brahma. He then discusses the structure of this work and his intention behind creating the great work of twelve Kaandam volumes.
Ganesha is the beginning. Obeisance to his feet. Appa! I praise the lotus like feet of Devi Manonmani. I praise the One whose only form is the brightness of the Jyothi flame. Brahma is depicted with four faces and is the ruler of Svarga, the celestial domain. I praise his feet. Healers understand the nature of Vidhi, the effect of past merit and demerits. I composed twelve volumes for their benefit. I composed verses in a measured manner and divided each thousand into a Kaandam. I did this for the advancement of students.
This text is a conversation between Agasthiyar and his student Pulasthya. The divine mother Manonmani resides as the ruler of all minds. She, in her transcendental nature is Para-Parai. Agasthiyar acknowledges her to be the inspiration behind this poetic work. He then refers to the role of the Ashvini twins, the celestial healers, in the science of healing. Agasthiyar explains the role of the Ashvini twins in the verses ahead.
Pulasthya! Please listen patiently, This Perunool or massive work is an important Guru Nool which is par excellence. I composed and sang the twelve volumes while keeping Para-Parai, whose nature is remarkable, in my mind. I composed the first volume sweet like honey. I composed it as a Kavya or poetic work with only one thousand verses. I sang this Kaandam volume with great joy after bowing down to the glorious Ashvini twins.
In this verse, Agasthiyar reaffirms the role of divine inspiration behind this work. He only organized the information which he gathered from different sources. In subsequent verses, we get to understand incidents which occurred after Agasthiyar created the original manuscripts.
This voluminous work is known as Panneer-ayiram or a collection of twelve thousand verses. Can any other work in the world match it? The Kavya of twelve thousand verses is the result of divine inspiration. I composed its verses by following a suitable methodology. I then gathered the accessible manuscripts and preserved them in the world, in a cave. The supreme Ashvini Devas gave me a mandate.
Ayurveda texts say that the Ashvini Devas learnt the science of healing from Prajapati, the son of Brahma. Initially they served as the healers of Devas. This role of theirs continued after Rishis cognized and composed the science of Ayurveda for the benefit of humanity. In this verse, Agasthiyar explains the reason behind the hesitancy of the Ashvini twins to Agasthiyar publishing his work.
Listen and know this mandate. Ashvini Devas said: There are stingy and mean people in this world. My Son! Anyone in this world can gain Siddhis if you publish this work in the way it is composed. Consequently, the sense organs of these people can go berserk.
They, the Ashvini twins, therefore, gave me a restraining mandate. “You should not release this work to the world”. Notice the refined way these Devas spoke to me.
Agasthiyar did not disobey the orders of Ashvini Devas. Instead, he chose to convince them to remove the restraint. In this and the next two verses, Agasthiyar explains how he waited patiently for a long time.
I bowed at their feet. I understood the intention behind the words of the Naathaas. I too wanted to respect their words. I prayed again to the Ashvini twins wanting them to free me of the restraint. Ever since then, I bowed down and touched their feet with my hands seeking to achieve my aspiration. O exalted one! I continued to revere them for a long time.
Siddhis are held as a secret because they, in the hands of a greedy person, can bring misery for everyone else. In the previous verse, Agasthiyar says that he understood the reason behind the reservation of the Ashvini twins. However, Agasthiyar continued to seek their blessings for the release of his work.
I joined my palms together in the Namaste Mudra one crore times and prayed to them. I prayed with the intention that they would consent. I constantly thought of the Naathaas for a long time. Nine crore Rishis gave special accolades to this Peru-Nool composition. Siddhars, Munis and other men of the ancient world could not find any defect in it. I thought of the Naathaas constantly to have them remove the restraint on this composition for its revelation to the whole world.
The Ashvini Devas finally consented and granted a boon to Agasthiyar. In this verse, Agasthiyar narrates how he began spreading the knowledge in his work.
I requested the Ashvini Devas to remove the restraint. They shared this prediction about the composition which lay in the cave since the time of its creation. They said “Please share this with everyone on the planet with vigor. This knowledge will survive and will not perish from the Earth for a hundred crore years. Appa! Enthusiastically they granted me the above boon. I skillfully spread this knowledge to every nook and corner of the world.
Agasthiyar’s work is called the Guru Nool, a principal text. Agasthiyar borrowed portions of the text from other texts. In this and the next verse, Agasthiyar explains the reference material which he used to create his text.
The composition which I spread throughout the world is the Guru Nool. It contains knowledge related to this existence which is vast and ancient. I selected subject matter from three lakh Granta texts after discovering secrets in them through a diligent study. Shiva Yogis, in the past hid some Shastras from commonfolk. I investigated techniques discussed in these rare texts> I explain them respectfully for commonfolk.
Sutra type texts are well known. The famous Yoga treatise is an example of a Sutra text. An aspirant seeks the help of an expert on the subject matter to elaborate the Sutras. Similarly, we find the Karuk-Idai text in Siddhar literature. Siddhar experts applied this format to convey Karu or core thoughts and embed secrets between these Karus. Agasthiyar says that his Guru Nool carries these types of information.
I disseminate the knowledge which was previously scattered in three lakh texts. These texts were explanatory material. My Peru-Nool or the grand text is a Guru-Nool which contains all this knowledge. In it, I highlight Sutras and Karuk-Idai. Large and small texts undergo deterioration over a time period. I discovered the causative factors behind this through a careful analysis of texts. I further categorized and arranged the selected ideas in a sequence of one to sixteen. I untiringly consulted several exquisite compositions before including these ideas in my text.
In the previous verse, Agasthiyar says that he found the cause of deterioration. In this verse, he says that he rectified errors before presenting his work to the world.
I consulted my earlier works. Firstly, I compared my work with those of the eighteen Siddhars. I added from the works of Nava Koti Rishis after scrutinizing them thoroughly and after researching topics in them. Forty-Eight great people have lovingly composed works. I consulted their books as well. I rectified errors and then presented the Kaandam work to the world.
Some people seek treasures from the depth of the ocean. Others are satisfied with enjoying the sensory pleasures on the ocean shore. Agasthiyar compares his work to an ocean. A sincere seeker can find deep secrets about existence in his work. Others seek his work for magical cures.
This Kaandam text contains twelve thousand verses and is therefore called the Pan-neer-ayiram. It contains a description of rare phenomena and experiences. Every kind of magic which one desires is within this book. Those who seek to know the secrets of the subtle can find them here. The Perunool makes these secrets as obvious as the Tandava dance. Divine mother Manonmani, who is the great Lakshmi, is eternally present in this Peru-Nool text. See this work to be like the expansive ocean. These twelve volumes of Kavya poems are eternal.
In this verse, Agasthiyar explains why his work deserves to be called the Perunool or the Grand work. He then lists the benefits which accrue from a study of this Perunool.
Appa! Yes, I composed one thousand verses for each of the Kavya volumes. Each Kaandam or volume of the Perunool contains one thousand verses. I have presented each Kavya (volume) with a thousand verses. These make up the work of twelve Kaandam volumes like I have I told you. The Perunool contains twelve thousand benevolent Kavya verses. Anyone who realizes the true nature of this work gains abundance and exalted positions.
The path of Meditation leads to Samadhi state of consciousness. Saloka and Sayujya are two of the five desirable types of Samadhi. In this verse, Agasthiyar describes the benefit of attaining these types of Samadhi.
Saloka and Sayujya are exquisite states. These states become accessible to anyone who studies this book. One quickly reaches the house of liberation after gaining these desirable states. This house is in the vibrant domain of the celestials. The transcendental domain then becomes a reality. This book of Shastras has an exalted stature like the Sky. Any person on the planet who reverentially studies it gains the following benefits.
Listen! The aspirant feels the eternal presence of the divine mother and gains her grace. Divine mother sits on a lotus which emerges by cleaving its stem. He gains fame and prestige every day. He has a long and healthy life span. There is no famine in his land. He is always successful in the world. He gains the Venneer or the grace of Chinmaya, the transcendental space. He rightfully enjoys eight kinds of abundant pleasures.
In the previous verse, Agasthiyar lists the general benefits from a study of the Perunool. In this verse, he says that the best benefit is Self-Knowledge.
I composed this Peru-Nool with care after studying many other bountiful works and prevailing Shastras. Great Pulasthya! Listen! Fortunate is the one who eagerly scrutinizes the content of this Perunool and gains Self-knowledge. Bow down to such a person. Patiently gain their trust and receive this book as a gift from him.
In the previous verse, Agasthiyar says that the Perunool must be received as a gift from an enlightened person. In this verse, he lists the qualifications of an eligible recipient.
An eligible recipient speaks pleasant words and illustrates his trustworthy nature. He skillfully shuns disparaging ways with a desire to gain this book. He waits in the vicinity of the hillock. He remains eager for this Shastra. This Shastra describes numerous Vaatham techniques. Above all it lauds the precious presence which rules everything.
In this verse, Agasthiyar explains the way a teacher must grant the Perunool book to a seeker.
Fortunate Pulasthya! Listen! Scrutinize this important text. Certainly, give this text to anyone whose behavior touches your heart. Educate them well about discipline and restraints. Earnestly advise them in many ways. Guide them through the intricacies in this text. This will relieve them of the dearth which arises due to worldly attachments.
In the previous verse, Agasthiyar emphasizes the importance of discipline to unlock the potential of the Guru Nool. A true seeker has two traits. A seeker strives to drop his worldly Karma baggage. Secondly, he regrets having wasted his time in pursuing trivial goals.
Anyone who has vitta-Kurrai (regret for not pursuing the spiritual path to its conclusion) is sure to find this exquisite text. Perhaps, someone searched through several texts and gave up thinking he cannot succeed. He can find what he sought earlier in this mentioned text. He can attain royal Shiva Yoga. Oh ruler! Live well in the world. Skillfully gain the eight great Siddhis.
In verse 11, Agasthiyar says that the Perunool text contains a description of cures and spiritual practices. Now, Agasthiyar provides a short summary of curative formulations.
Pulasthya! Listen! I describe precise ways in this text. The most obvious way is through Vaatham healing. Then there is the true way of the magic which is associated with Mezhugu (wax like preparations). In detail, I describe eminent Lehiyam, Parpam, special Chendooram, protective instruments, refined tablets, Kuligai pills and therapeutic perfumes. Listen!
Siddhar formulations do not stop with medicinal cures. Advanced formulations bring magical powers. Ashta Siddhi is the most desired magical power. In this verse, he mentions Jayaneer which is one important preparatory formulation for gaining Siddhis.
I teach more about Chooranam powders, medicinal oils and a range of refined formulations from Thailam oils to Draavagam distills. Equally important are ointment bandages and well-made Kashaya drinks. Anjana collyrium and the Thilatham forehead pastes bring victory. Karkam is a pill made by mixing a dried ingredient in milk or water. This is a part of the brisk acting Mezhugu formulary. On the contrary, Jayaneer is a part of the more difficult Urukku formulary. I have share about these without an error for the benefit of men. I also describe many more excellent techniques.
In this verse, Agasthiyar lists five of the eight great Siddhis. However, he cautions about using them indiscriminately.
I am sharing these excellent techniques along with the eight great Siddhis. Oh Pulasthya! Listen. The approach of Kuligai magic entails reputed mystical acts. Principal among them is Mohanam along with the Vasiyam powers. Then, there are the magical acts related to the sleight of hand. The power of Bedhanam and Ucchatanam serve as good means. There is a danger of a downfall while using the Sthambanam power. Along with these I am sharing numerous other techniques.
Not everyone can identify potent raw materials for Siddhar formulations. Sometimes an aspirant’s search for powerful herbs can be futile. Agasthiyar’s Kaandam work can lead him to the location of herbs in nature.
There are numerous techniques, starting from Karpas on the path of Muppoo. You can search for potent herbs in lush mountains and on the banks of rivers. You can gain Siddhi if you find this Kandam work. One finds this text in this world only through the grace of Manonmani, the divine mother.
In the previous verse, Agasthiyar says that an aspirant can find the Kaandam work only through grace. The vastness of the Vaatham literature is sure to kindle humility in a seeker. In this verse, Agasthiyar says that experts in the past withheld crucial secrets from an aspirant to kindle this humility further.
You can encounter the works of Siddhas and Munis. These works contain innumerable methods and means. Beyond the far limits of these, you can find the divine mother who is seated on the principal lotus. She appears in all her glory in front of you. The works of all the Siddhas and Munis then appear to you like a plant yielding its produce. The domain of Vaatham knowledge is like an ocean. Shastras are limitless. They can be counted in multiples of crores. They bring a certain humility. However, their authors hid the innermost secret which requires a delicate skill to unravel.
In verse 9, Agasthiyar says that he looked for causative factors behind the deterioration of knowledge in earlier works. In this and the next verse, he explains his observations in this regard.
They hid the secret while elaborating numerous Shastras. They filled their works with ideas which seemed earnest to them. They composed Shastras according to their wishes. They further created several abbreviated versions with notes on specific ailments. They based their decision about large and small works on logic. The authors composed all of them with great commitment.
Works which partially cover a narrow domain of knowledge or those that explain specific solutions are likely to deteriorate over the course of time. Unable to understand this, people become frustrated. In this verse, Agasthiyar refers to this fact.
Appa! People consult the works of several Rishis. They hold them to be the truth. Worldly men waste their energy and perish in the process. No other work applies apt logic like this composition of mine which is benign. On the other hand, a few created independent works. These works contain logic which has degraded over time. They are constrained by Saabam or affliction.
In verse 23, Agasthiyar explains why authors chose to leave out crucial explanations. In the previous two verses, he explains the natural degradation which creeps into some texts over time. In this verse, Agasthiyar explains the plight of those who do not understand these two facts.
Many men read these degraded works. They ultimately give up, blame the Shastras, lose their mind and face despair. Some begin with a good intention. However instead of gaining prosperity they are dejected by adversities. This is because they do not grasp the subtle secrets in the Shastras. Some study the Shastras while thinking these secrets to be bright like hundred Koti Suns. They exhaust themselves researching shastras. They roam in a barren terrain and perish there.
Several other Siddhars assessed the work of Agasthiyar and praised it. In this verse, Agasthiyar narrates an important incident which happened immediately after he completed his composition.
Praiseworthy Siddhars gathered and reached the Himalayas. They arrived in a dignified manner. They looked for my cave with humility and painstakingly searched for me. They stood confidently in my presence. Appa! They praised the Ashwini twins, they blessed me by placing their palms on my head. They folded their palms together in Namaste with humility and love.
The Siddhars who assessed Agasthiyar’s work were experts. Agasthiyar had high regards for them. He expresses this sentiment in this verse.
I saw these Siddhars folding their palms. I offered them decorated Asana seats. I said - “You left the vicinity of flourishing Sunai ponds. The vicinity flourishes by listening to the teachings of the Naadanta Siddhar. Devas, Munis and Rishis hear these teachings. You have descended to the world of men to seek me. Each of you is an author of a great text. You came in a group towards me like ships drawn towards an harbor.” I asked them the reason for their arrival.
Siddhars who approached Agasthiyar who was then in the Himalayas about an incidence from earlier. In this verse, we notice a description about how a Vedanta Guru threw Shastra works into the ocean after teaching Siddhars.
When asked, a Muni spoke to me with purity. “We addressed the Vedanta Guru with an intention to gain victory (over knowledge). We asked him several questions with great interest to gain proficiency. Shastras are hard to understand. He (Vedanta Guru) made them soft (for our understanding). Appa! He then threw them into the ocean. Certain works immediately floated upwards carrying the stone which tied them. The wind carried them away to the shores.”
A Vedanta Guru dropped all Shastra works into the ocean. The wind carried away some core texts. Texts with deep secrets disappeared into the ocean. Only a few remained floating. These became the source material for newer works which everyone could not understand. In this verse, Siddhar seeks say that people without enough qualification wrote commentaries for the surviving works.
(Siddhar seekers say) “These Guru grade or the principal texts were thus lost. Surprisingly, certain other compositions floated on the surface of the ocean. The exquisite works of magic however remained in the ocean, and they perished…. Certain Shastra texts floated up slowly. Experts composed abundant works from them. A fool reads them in a haphazard manner. He believes that he can explain them eloquently without fully understanding the context.”
In this verse, Agasthiyar explains the impact of a confusing text on a seeker.
I too can get confused by the explanations of this person. He (a poor commentator) presents Shruti and Veda texts in a harsh light. Someone may respect these (incomplete) texts and take them to be the ultimate truth. He is likely to imagine the forest to be the place of Siddhis of the Naadanta variety. He may reach the forest with this misunderstanding. He is sure to wander without reaching the goal. Such people live in the world without finding any useful text.
Agasthiyar favors Shastras to poor commentaries. In this verse, Agasthiyar says that the Shastras make the reader realize the world to be filled with Maya. He also adds that the Shastras cannot be fully understood without some help.
On the other hand, we find some other seekers who respects the honored Shastras. This person realizes the world to be filled with misery. He desires to end the ocean of visible Maya. Such a person can discover this Perunool by searching eagerly for it. A sturdy stone can take care of a tiny snake too. Anyone who does not fully understand Shastras needs my text. He must have an earnest desire for the Perunool.
In the previous verse, Agasthiyar says that anyone can understand Shastras with the help of the Perunool. In this verse, Agasthiyar says that the Perunool is useful to anyone else who is seeking prosperity.
Pulasthya! Know about further incidents. Siddhars approached me in the world. I sincerely shared with them the composition which was in my hands. I taught Vaatham techniques in a thorough manner. I granted this composition and taught them ways to survive in this world. I promised them advancement.
We see references to Vaasi in Siddhar texts. In this verse, Agasthiyar presents the knowledge of Vaasi in the context of a seeker’s journey. Firstly, a seeker understands the similarity between the Microcosm and the Macrocosm. Secondly, he recognizes the Kosha or Sheaths and the seed within. Thirdly, the seeker recognizes the role of Chakras. Fourthly, he understands the uniqueness of the eyebrow center where the Solar and the Lunar channels merge. In this verse, Agasthiyar says that such a seeker can understand the role of Va-Kaara and Vaasi in space which is subtle.
Yes! This is a promise. Know the Andam or the cosmos and Pindam the human body. Knowledgeable One! Know the Koshas or the sheaths and the Seed within. Finally, reach the Aadharam or the base Chakra. Anything you desire for in the world can come true if you recognize this Aadharam. The upper Aadharam is a circle. Recognize this and then see the Andam. See the bottom, the top and the middle, all of which is the Shruti. After this praise the Vaasi of Vakara in the subtle domain.
In the previous verse, Agasthiyar lists the steps to attain a subtle state. This subtle state allows a seeker to understand Vaasi. An aspirant then gains mastery over advanced formulations. In this verse, Agasthiyar says that such an aspirant is qualified to understand deeper secrets about Kundalini.
Praise Vaasi and know Vaasi. Happily, know Vazalai Uppu. Willingly perform Puraka (inhalation) and anchor it in the mind. See the beautiful feet of the divine mother Devi. To transform, observe the essence of Kundalini while holding the image of Vallabhai in the mind. Become one with the Cosmic wind principle and notice the state of the Andam the cosmos and the Pindam, the gross body. With purity, see the divine mother Shiva-gaami, the spouse of Shiva.
A seeker advances in his practice with the steady ascension of Kundalini energy. He understands the role of Ma-Kaara which is often associated with silence in the eyebrow center. In this verse, Agasthiyar says that such a seeker begins to understand about the ways of Maya Shakti.
One needs true knowledge to see this. You should recognize Shiva-Shakti in their Karu or essential form. In order to know the way for this, praise Kundalini in Makara. Intimately praise the basis for Makara. Take the help of Ain-Kaayam to ascend. Hold the mental image of the feet of Shiva in the celestial domain. Recognize the Omkara sound which envelopes you. Recognize the Maya aspect of the famous Shakti.
Existence is filled a hierarchy of “conscious” beings. Normally we think of living creatures as beings. However, Siddhars take Devas and other energy beings to be a part of existence. Highest among these are the Pancha Karta beings. They oversee five meta-aspects of existence, namely a) creation b) maintenance c) destruction d) veiling and e) grace. We can think of the Pancha Karta beings as the functional aspects of the supreme being. An aspirant gains an experiential understanding of the Pancha Karta through the six energy centers. In this verse, Agasthiyar says that his text explains all these by bringing an understanding of Ninety-six Tattvas (existential principles).
Notice the drama which the Pancha-Karta meta-beings create. The powerful six Aadharam or chakras are directed towards (?). Immediately, recognize the Ninety-Six Tattvas which are straight forward. Thoroughly know Muppoo. I, the Muni of Pothigai, have explained these nicely. Who else can share these with you? Appa! I have shared them out of compassion.
There are three Moolams within the Nadi network. Generally, one translates the word Moolam as the root. Siddhars say that our Nadi network is anchored on three supports. The lower Moolam corresponds to the first chakra. The Mid Moolam is the Throat Chakra. The top Moolam is the Bindu dot which hides deep within the eyebrow center. In this verse, Agasthiyar introduces the Mid and the top Moolams.
I describe the Sanjeevani and other formulations. I described Naada-Bindu in way to easily visualize them. Oh King! Listen about the three Murthys, namely, the great Brahma, Vishnu and Shiva. There is no Siddhi on the planet which is not gained by offering oneself to the seat of the great Kamalam lotus. The Nadu Moolam or the mid-Moolam is of the nature of Annai, the divine mother. The hidden Moolam is of the nature of Appan, the divine being. You can call it the Upper Moolam.
Amrita is the nectar of bliss. It is accessible to an aspirant who raises the Kundalini energy to the head region. In this verse, Agasthiyar says that an aspirant can offer Puja to Vaalai with the help of this Amrita. Vaalai is the divine mother in the form of a young girl. Vaalai integrates the energies of Shiva and Shakti. An aspirant can gain any power through her grace.
A Guru initiates an aspirant into five kinds of Diksha initiations. These are A-kaara, u-kaara, ma-kaara, shi-kaara and va-kaara Dikshas. Na-Kaara refers to the world of Maya. In the following verse, Agasthiyar summarizes the way to rise beyond the world of Maya.
Somehow see the forest of Amrita. Offer Puja to the beautiful Vaalai there. Gain the Siddhi of Vakara by skillfully working with Na-kaara. A-kaara arises through compassion. This itself is the Shikara. Further ahead is the circle of Moolam which is associated with Ma-kara. Go beyond the domain of the three Paazs (Voids). Pulasthya! Listen. Follow my advice without fail. You can then know the Pindam in its Surupa nature.
Is there something for an aspirant to gain after mastering the five Dikshas? Siddhars say that one must cross the three Paazs or voids to experience the transcendental being. In the previous verse, Agasthiyar mentions these Paazs. A person who crosses the Paazs understands the secrets of the Pindam, the human body.
Some take the Om sound as having five components. The “a”, “u” and “m” components are well known. Siddhars understand the importance of two other components, namely, Naada and Bindu. Siddhar texts discuss the nature of Naadam and Bindu in detail. In this verse, Agasthiyar says that the Pindam is an amalgam of Naada and Bindu.
Follow the discipline of Ashtanga (Yoga) to know the Naada-Bindu pair which exists as the Pindam. Know the limits, namely, Aadi (beginning) and Andham (end). Recognize the trifold Muppoo and eradicate diseases with its help. Intently research the ultimate principle which exists within the world. Notice the state of the (subtle) body. Be familiar with worldly matters and maintain enthusiasm in them. A person who celebrates poverty gains nothing.
Agasthiyar encourages a spiritual seeker to take interest in worldly matters. The transcendent being is beyond the domain of normal existence. Siddhars call the transcendental being Paran. His energy counterpart is Parai. Paraaparan is beyond the transcendental domain also. In this verse, Agasthiyar says that a person who integrates Ashtanga Yoga and spiritual practices can gain the ultimate experience of oneness with Paraaparan.
You are the Paraaparan who alone exists. You are the seven oceans. You are Shakti-Shiva in their honey like nature. You are crystal-clear like a temple pond. Appa! All qualities arise from Disha Vayu or the ten Vayus. You are the Vayus. There is no one else other than you in this expansive world. Paraaparan is full of subtleties in his Maya form. Oh King! Listen! Does anyone in the world know them?
There is a clear distinction between the Pingala and Ida Naadis which run on the opposite sides of the central energy channel in the body. Agasthiyar summarizes the teachings about the energy body in four verses.
Pulasthya! You are lucky! Listen! Surely, this world is filled with miserly people. However, there are some good people among them. Some among them have acquired the knowledge of the benevolent Kalaas. Notice the two pristine Kalaas. Understand both Ida and Pingala, the two Kalaas. Aim for the brilliance of a thousand Suns. Beautiful One! The Vasiyam power is an aspect of the lunar energy.
Energy flow switches between the two channels based on the person’s activity and the interest level. A seeker becomes aware of his Vaasi nature by remaining neutral to the effects of these energy channels. In this verse, Agasthiyar says that Siddhis ensue when a seeker cultures Vaasi.
Surely, the natural pull of a royal person orients his energy towards the lunar domain. Appa! Your natural pull orients your energies towards the Solar domain which is a part of the Purusha principle. Both these Kalaas (channels) cede to the other (opposite Kalaa) while flowing. Strive and remain (hold the awareness) in the empty space with skill and become familiar with Vaasi. Ascend to the Moolam through contentment. You can then consistently gain the eight Siddhis. I have described their benevolent nature to you.
Contentment and Happiness are essential to raise Vaasi to the upper Moolam. Siddhis manifest automatically as a subsidiary benefit. In this verse, Agasthiyar assures the reader about the efficacy of his Perunool text.
Gain the grace of the three Murthys in plenty. You can gain Vaasi Siddhi and Yoga Siddhi. I, Agasthya, share this work with you. This work yields all the above gifts. Pulasthya! Know them and gain many skills.  This is my succinct promise as a Guru Muni. All those who tread the path of Siddhars in the world can count on this promise. O Leader! Anyone can stay in an eternal state of Tapas by enjoying this Peru-Nool as if it is a fragrant flower.
Stories of Siddhars temporarily entering another body fascinate common folk. Agasthiyar’s Perunool can bring Siddhis of this stature. In this verse, Agasthiyar explains that a Siddhar can hold the Prana of his own body while visiting another body.
Anyone who see this text can remain (for long) in Tapas. He can live a long time in the world. He becomes pure by shedding the burden of Karmas. He gains auspiciousness by remaining in Shiva tattva all the time. He can enter any other body through a feeling of familiarity with it. Exalted one! Such a person can move from his own body to another body like a bird flies from one nest to another. During this activity, his own body may appear like a corpse. However, he subdues the Prana of his body in his Being or the Self.
In this verse, Agasthiyar says that his work borrows material from the original Ayurveda source.
Pulasthya! Listen! Ayurveda is unique and beneficial. It is written in the structured Sanskrit language. I studied it and scrutinized its contents. I then composed this knowledge in twelve Kaandam volumes. Appa! its twelve thousand verses are sweet like honey. This work is filled with clarity. I gave this work upon the request of exalted Rishis and Munis.
Pulasthya! I created this work as a gift. Not everyone can discover this work. However, it is available to you. Tell me! Can anyone who understands its importance ignore it? Certainly, a knowledgeable Yogi who engages in Tapas can never ignore it. Men of wisdom drive away darkness. They revere this text in a graceful manner. Know this text to be bounty which grants the Kalaa of clear comprehension Pulasthya! O ruler of the South! Men of wisdom cherish it.
Agasthiyar says that there is only one defect in the works of others. Other texts do not divulge the core secret.
I praise this text for the sake of those who cherish this knowledge. Many other Siddhars gave us compositions which are sweet like Sugarcane. However, they hid the core secrets. Even with persistence of a bee, one cannot pierce through to the Karu or core aspect. Shrutis or Vedas extoll this core principle. Siddhars composed texts as guides to find this difficult to grasp principle. They lovingly sang their verses. Despite this, the verses (in those texts) do not yield the desired result.
The word Charakku normally refers to spices and household herbs. Grocery merchants in the past also sold special Charakku. Commonly used Siddhar formulations use these. However, not every Charakku can be obtained this way. Siddhars refer to the qualities of different Charakku in a cryptic way. In this verse, Agasthiyar says that people go on a wild goose chase searching for such Charakku ingredients.
Their songs entice a seeker into a futile effort because the poets withhold nuances related to Vedanta. Their poems describe Charakku ingredients. However, this is not enough to identify a Charakku clearly. These descriptions entice a seeker to roam the earth in a futile search for the ingredients. Frustration ensues from such pursuits and robs an aspirant of his pleasant countenance. Victorious One! These poets deliberately withhold subtle secrets. They intentionally suppress practical tips related to Vaatham.
In the previous verse, Agasthiyar says that a knowledge of deeper secrets in Vedanta is necessary to identify cryptic or Karu ingredients. In this verse, Agasthiyar says that a reader of his text can identify Karu ingredients.
They did not divulge the Karu secrets. Instead, they hid them for the fear that the world will abound with people with Siddhis. I share the ideas which have been withheld for a long time. Certainly, I describe them in my text. There are beautiful records of incidents in the past (Ithihasa). I want the world to know these praiseworthy records. Therefore, I share these as well. A few wise men nurtured Ayurveda knowledge with keen interest in the past. I share this knowledge for the world to heal.
This volume of the Perunool describes several incidents from earlier Yuga eras. There are descriptions of a geographical nature from the past. In the previous verse, Agasthiyar clarifies why he included them in the Perunool.
Kumbha Muni’s promise regarding healing shall always remain famous in the world. This work is an ocean of wisdom which is formed by a torrential rain without impurities. Ground cover creepers propagate from a single source shoot. This Guru stature composition is like that source. Other texts are like offshoots. Many compare this text to be lively like an elephant spurred by rains. Men of the world praise this text.
Three classes of people benefited from Siddhar texts in the past. The royal folk learnt power techniques to rule efficiently. A spiritual seeker learnt methods to transcend the mundane world. A commoner found new ways to heal. In the next verse, Agasthiyar discusses the commonality among these.
Anyone who sees this text praises it. It describes numerous goals and approaches. It describes crore ways to master them. People appreciate the guidance present in this text. Emperors of different domains gain proficiency after instantly learning approaches present in this text. Some experience transcendence in the world after practicing the prescribed techniques. Several people discover Kaya Kalpa and other preparations which rid them of turmoil. They discover these Kalpas in a proper manner without any shortcomings.
First three lines of this verse are missing. We gain a general idea that Agasthiyar is providing a short introduction to cures which are discussed ahead in this text. The most advanced of all curative methods rely on Vazalai and Chendooram. Agasthiyar discusses them further ahead.
I poured out details about the Vazalai approach to explain refined formulation techniques. I methodically gathered the benefits of Chendoorams in an exquisite way. Indeed, this is true.
Kaya Karpam formulations bring healing. However, in this verse, Agasthiyar says that an aspirant can use them for stability in Vasi Yoga.
Certainly, many have benefited from Kaya Karpam and the like in the world. Further, some others remain easily in Vasi Yoga (with the help of Kaya Karpam). They exhibit the quality of the one who has ended worldly bondage. Push Vaasi ascend higher for your advancement. Make Kumbaka the conducive foundation (for Vaasi practices). Stay in the state of Samadhi with purity. Hurry and lock Vaasi in.
In verse 43, Agasthiyar mentions the way to train Vaasi energy. Refined life force energy transforms into Vaasi when an aspirant directs his awareness away from the left and right channels. An aspirant can raise Vaasi higher by nurturing it. Finally, Vaasi opens the gate to the domain of pure consciousness or Chinmaya. In this verse, Agasthiyar mentions the importance of locking (not allowing it to fall back) the ascended Vaasi energy.
What is the purpose of locking Vaasi? You can effortlessly open the door to Chinmaya. You encounter the expansive sixteen triangles. Pancha Karta, the five meta beings stay there with their retinue and engage in a (cosmic) play. Stay in Kumbaka and lock Vaasi from the nine triangles (Sri Chakra is formed by nine triangles). The pleasant play of Panchakarta turns into the bountiful sixty triangled pattern.
There are two broad classes of Tattvas. The first is the core class. It has thirty-six Tattvas. The second class consists of sixty Tattvas and it is peripheral. In the previous verse, Agasthiyar attributes the external Tattvas to the Pancha Kartha beings. In this verse, he says that these Tattvas fall into a rhythm for a person who locks the Vaasi energy.
The eight great Siddhis reside in different triangles. These Siddhis can be gained. The most refined Vaasi finds it destination through breath control and the state of Samadhi. A person who reaches this level of refinement does not speak. He appears lifeless. The world calls him the Siddhar of great solitude. A person who sustains the state of Samadhi without getting agitated is indeed a Siddhar.
Agasthiyar calls the Ida Nadi as Ida Kalai and Pingala Nadi as Pin-Kalai. Siddhars often refer to Shiva as Pittan, mad in intoxication. Shakti is his beloved, his Kanmani. Agasthiyar begins the verse by asking the practitioner to prepare the Nadis to receive their vibrations. This, he says is the way to raise the Solar energy to the space above the eyebrow center.
Siddhis are a natural side benefit of controlling Vaasi. In the previous verse, Agasthiyar asks the aspirant to move past Siddhis to a space of deep silence.
Arrest the psyche which is ready to attain the state of a Siddha. This psyche is already in the state of Pooranam. Hold this psyche in Kumbaka (held breath). Steady the exquisite Vaasi in the mind. Further receive the Pittan through Kumbaka in the Pingala Nadi. Receive the Kanmani in the other Nadi, namely, the Ida Nadi. With purity, stay steady in the center. Skillfully push the Solar energy into the Ambaram space. At all times, infuse Puraka (inhalation) in both the Kalaas (Naadis). Pingala becomes upright by this. Receive the energy of the Ida Nadi in this Pingala.
In the previous verse, Agasthiyar describes a particular technique. A practitioner learns to make the energy in the Pingala Nadi upright and then transfers the Ida Nadi energy to this Pingala. In this verse, he asks Pulasthya to continue practicing the technique for three years.
Harness the energy this way. Continue this practice for three years. Train with Vaasi. Pulasthya! Do not wander dejected. Vaasi Yoga refers to adhering to proper practices. Do not become dejected by yearning for powers. My son! This becomes more familiar only with practice. Vaasi is superior. Culture it by raising it. Perfection then ensues.
Most words are missing in this verse. Agasthiyar is telling Pulasthya to be gentle with this practice and provides additional guidelines. He ends the verse mentioning the nine apertures in the human body. Prana energy normally leaks out from these nine apertures. In this verse, Agasthiyar says that these apertures close by themselves by following his guidelines.
In the earlier verses, Agasthiyar asks Pulasthya to work on Vaasi. Vaasi turns benevolent after the sealing of the nine apertures. This leaves the basal fire alone in the body and this which does not perturb the mind. Agasthiyar says that the mind is then ripe for Chinmaya experiences.
Notice how the nine gates or apertures get gratified. My Child! The nine apertures automatically close. Lead Vaasi in a proper manner. You are now left with the Kanal (sustaining fire in the body) which is ferocious. Other thoughts and desires subside. The thought of seeing the divine mother of Vedanta remains. Remain in the refined Chinmaya. Kindle Vaasi which has turned benevolent.
An aspirant’s body gains a different nature after the apertures are sealed. It is called the Kaya, a synergetic blend of the physical and subtle. Agasthiyar asks Pulasthya to focus on the goal of reaching the state of Samadhi with this Kaya.
Become familiar with kindling energy this way. Hold Kechara, which is the ultimate space, in your thoughts. Strengthen your body which is now called the Kaya and refine it. Remain on the planet while being united with the body for as long as you desire, maybe a crore years. Celebrate life and encounter the Samadhi state. For this, transform your body favorably, like a rock like pillar. Let me share a bounty of ways to do this. Listen!
Now begins an introduction to Muppoo which is a potent ingredient in Siddhar formulations. There is great mystery about how Muppoo is made. Siddhars compare Muppoo to a flower which blossoms daily with the rays of the Sun. The combined vibrations of three of five Bhuta elements emanate from Muppoo. A formulary grade Muppoo is used in Siddhar herbal preparations. However, the Guru grade Muppoo is the most difficult to make. The methodology of Vazalai alone can yield Guru grade Muppoo. A person who attempts Vazalai preparations must be an adept in managing his Vaasi energy. We understand this point from the previous verses of Agasthiyar.
Pulasthya! Listen to my words. Listen with attention. I am sharing with you the approach of Muppoo. It is like the flower which blossoms daily with the power of the Sun. It is called Vazalai. It is the Muppoo. I am sharing certain hints which will help you prepare the best quality Muppoo in the safest way possible. You can attain the Guru consistency result by following this once forgotten way. See this path of the great Vazalai.
First, Agasthiyar cautions Pulasthya about common misconceptions about the constituents in Muppoo. In this and the next verse, he makes a list of these misconceptions.
Let me show you the methods related to Muppoo. Do not be fooled. Tell me! Can you call Uzai Mann, the mud, which is used for cleaning Muppoo? Can herbs be equated to Uppu through some logic? Know the purified Chittandam to be Muppoo. The Perandam does not become Muppoo through any additives. Chingi which has been made red or richened does not become Muppoo. Chaaram, in any acceptable form, does not become Muppoo. The Chavuk-kaaram, however beautiful, does not become Muppoo.
Cheenam does not become Muppoo. Can it? Can you create Muppoo by combining Andam and Pindam? Can you call the uncooked Chunnambu as Muppoo? Can the cleaved Mathi Uppu become Muppoo? The Thalai-Pindam (first born Pindam) which is not dead does not become Muppoo. Can Kechari become Muppoo by some rule? The Vamuri which does not create thirst does not become Muppoo. The three gifts of the earth do not meld into Muppoo.
The previous two verses list ingredients which some consider to be the base for Muppoo. However, they do not create the exalted Muppoo. Agasthiyar refers to the Guru grade Muppoo as the exalted Muppoo. The Guru grade Muppoo alone creates magical results.
I praise the exalted Muppoo. Surprise! The Naathaas did not share about this. Some may scrutinize the Shastras with great confidence. Some may wander like the restless waves of the sea. Yet, they do not find Muppoo. A subtle principle is hidden in Chunnambu or quick lime. Similarly, people do not get the main hint. Therefore, they face defeat. Rulers who control vast territories are drawn to Muppoo. Listen to the incident about how they perish being enamored by Muppoo.
Poets in the past have glorified Muppoo. However, seeker make wrong conclusions based on these poems. Agasthiyar begins to share some secrets about the source of Muppoo in a cryptic way.
The biggest tale is about the Muppoo of the Naadam of Shakti. This is the Vazalai Muppoo as pictured and glorified by poets. Let me share with you about the foremost Muppoo and its seed nature. Charming Pulasthya! Listen to my words. Let me tell you about the elegant Devata grade Muppoo. It remains without throbbing on the Thalai-Pindam (Pindam in its first stage). However, the fleshy growth on the top is not the Muppoo. Listen to the greatness of the high quality Muppoo.
There is a striking similarity in the way Siddhars describe the formation of the Pindam and the way scientists describe the formation of a Zygote. However, Siddhar references relate to an energy level union rather than cellular level. This is clear from the previous verse.
Look! Can he, the divine being, describe this? No human being can talk about it. There is an effortless presence of the three Murtys (Brahma, Vishnu and Maheshwara) in this Muppoo. Nataraja, the divine dancer, dances eternally in this Muppoo. This Muppoo arises wholly from Naadam. How can I fully praise this Muppoo? This Muppoo arises when Vaatham skills get refined. You are dear to me like my own eyes! Listen to my words.
The word Uppu refers to salt in a colloquial sense. Uppu is a code word in Siddhar literature for U-Kaara vibrations. In this verse, Agasthiyar refers to the strengthening of the U-Kaara vibrations during the non-material stage of the growth of Muppoo.
Listen! This Uppu grows in Va-kaara and yields to the influential ma-kaara. This Uppu of Brahma does not spoil. The majestic Rudra discovers this Uppu. With effort, the three Murtys cure the Uppu which Rudra uncovers. This refined yield of the Mann or the Earth develops daily. This Uppu resides with the great transcendental being.
Two types of Shaktis or energies unite to form a living being. They are Jiva Shakti (life force) and Prana Shakti (prana force). In the Agni Purana Vyasa lists two distinct steps of this union. In the first step, Jiva Shakti gains sufficient strength. In the second step the strengthened Jiva Shakti unites with Prana Shakti. We can take the previous verse to be an elaboration of the first step. In this verse, Agasthiyar describes the second step.
Appa! Disha Vayu, the ten Vayus (Pranas), nourish this Uppu. Appa! The divine mother Manonmani resides in this Uppu. This Uppu which the divine mother Mani cultures, then grows as the Muppoo in a majestic Lotus. Its unsurpassed Kaaram quality is fleeting in nature. This rare Muppoo is greatly exalted. Can a dull person know this Uppu? A great Shiva Yogi alone can discover it.
In the previous verse, Agasthiyar refers to the transitory nature of Muppoo. In this verse, Agasthiyar describes a way to harness the powers of Muppoo into an oil.
Yes, a Yogi finds this Muppoo. Upon finding it, he desires to acquire the Ennai which is pure. For this, he binds the Muppoo like tying a Parrot. Being undazed, he hangs this in a Paandam container. He pours seven Sambu (menstrual) fluids in the Paandam. My son! Know the Marundhu (curing agent) to add to this. Take some diluted Uvar Uppu and Valaiyal Uppu. Carefully mix these together and place them on a stove.
Uvar Uppu and Valaiyal Uppu are salts used in Siddhar formulations. In the previous verse, we learn how these get infused with the potency of Muppoo in the presence of oil. In this verse, we learn that the infused Uppu is the practical form of Muppoo.
Place this on the stove, start the fire and heat it for two Jaamams. The oil begins to detach nicely. The transformed Muppoo now appears like a white lily. Muppoo in this form is superior because of its functional nature. Follow this established technique to gain a milder Muppoo. Perform the familiar Rechaka and Puraka. Live long in the world while constantly engaging in Puja and praising!
Pudam refers to an incineration process. Pudam yields a Parpam (white Ash) residue. In this verse, Agasthiyar describes the steps to create a Parpam which has the potency of Muppoo.
Extend the life of Muppoo by transforming it into a Chunnam. Let me explain how! Pulasthya, listen! To kindle and bring out its qualities, place the Muppoo in a Kalva container and grind it together with a stable version of Bindu. Subdue its potency by making cakes and dry them in the Sun. Oh King! Begin the Pudam process to make Parpam out of these cakes. How can I describe the goodness of this Parpam in detail? Appa! I cannot think of anything which matches this.
In this verse, Agasthiyar lists the utility of Chunnam which is infused with the potency of Muppoo. In fact, this Chunnam is the base Muppoo. It can be used in a multitude of other preparations. In this verse, Agasthiyar also says that the base Muppoo reduces the number of steps in preparing formulations.
Appa! Truly nothing can match this. Words fail to describe it. This method is attributed to Sundarar who is the king among rulers. No other method can equal a fraction of this. Formulate this reputed Chunnam. Crores of subsequent methods can be attained by a mastery of this method of Chunnam. You can attempt innumerable shortcuts. Oh ruler! An intelligent person can correctly make this base Muppoo.
In three verses, Agasthiyar describes the method to make another Chunnam from a poisonous rock. This rock is called the Lingam. In this verse, Agasthiyar gives a few hints to locate the rock.
Pulasthya! Know the way to make this. Where is this practical Visha-Kal, the poison rock? There is a peak, where, a special kind of grass, namely, the Gorai, survives. Great one! the poison rock grows there. This is certainly the Lingam rock. The king of rulers celebrates it as the Dundumi rock. Tenderly gather and culture it. Know the playful Siddhis which ensue in the world.
In this verse, Agasthiyar teaches the way to make a covering for the rock with Perandam. In the next verse, he mentions the importance of Perandam.
Now, know the way to make Chunnam from the rock which is like Amrita. Listen with attention! Make a Chunnam by pounding Perandam. Lovingly shape this Chunnam into a hollow. With great care enclose the rock which is like Amrita in the hollow. Do this to unlock its potencies. Make a strong Cheelai covering with Vaallam. Increase the potency by placing this in a Ulai boiler and force an airflow (blowing).
Siddhars sometimes use the Pudam or incineration technique to make a potent formulation. Some other times they use the Oodu or blowing technique. In this verse, Agasthiyar explains why the latter is used here.
What is the Oodu (airflow) for? It is for culturing the Chunnambu. Great one! Repeat this three times. What happens when you blow the Chunnambu properly? The stable Perandam solidifies. This removes impurities from the rock which is like Amrita, in a duration of one Kaatham, or three hours. This rock releases its impurities and becomes Chunnambu. Listen further after the Chunnambu releases its impurities. Let me share the proper conditions and the related methods.
Siddhars use the word “flowering” to describe the final product which has released its impurities along with any moisture. In this verse, Agasthiyar praises the quality of the derived Chunnam.
Let me tell you! Kaaram qualities abound in this delicate flower like preparation. Can anyone name another preparation on earth which matches this? Vaatham skills arise through a harmonious use of this Chunnam. This creates wonderful magic which is attributed to the Naathaas. Such magical feats arise effortlessly. Despite this, can a fool achieve this feat in the world which is ancient? However, (a Siddhar expert?) can accomplish this well whenever he notices a lack.
In a few verses, Agasthiyar talks about another variety of Muppoo. He calls it the Shivam Muppoo.
We only get a general idea that Agasthiyar is asking Pulasthya to start with Andam (the name of an ingredient) and another ingredient. He says these must be pound with Chunnam with an iron pestle. He suggests continuing the pounding for a duration of one Jama while following the rules.
Four of the beginning lines of this verse are missing. In this verse, we notice a reference to a quality called Kaaram. We saw a similar reference in the case of the Visha Kal Chunnam. An ingredient with potent Kaaram quality can be used to purify other ingredients. In this verse, Agasthiyar describes the way to increase the Kaaram quality of Shivam Uppu.
The Andam becomes like a collyrium. Force it to release its butter by using a few scattered dew drops to increase its Kaaram quality along with Gaanam. This, when mixed in a drink, appears like a Mezhugu because of its white color.
Mezhugu is a preparation with a waxy consistency. This consistency is gained by adding cold dew drops to the preparation in the previous verse. This forces the oil out. In this verse, Agasthiyar describes the way to transform the material from its buttery waxy consistency to its Parpam form. Parpam is a white ash like powder and is a powerful Siddhar preparation.
Make pellets with the crumbled butter. Dry the pellets properly. Place this in a hollow made with rich clay and blow air. My son! Can anyone praise the qualities of this Chunnam? This mixture turns into Chunnam by the grace of the supreme Guru. O Ruler! The kaaram quality increases and becomes a Parpam which is sweet like the honey. Words fail to describe this Parpam. Place this clear Parpam in a Paandam.
Parpam can turn into its Chunnambu (the consistency of quick lime) form with the addition of cold water. In this verse, we learn Bhu-Neer to be the intermediate stage in the transformation of Chunnambu into its Parpam form.
Place it there and fill it with cold dew drops. Start the fire with contentment. Pulasthya! Listen. After some time, this becomes like Chunnambu. What more can I say about this Bhu-Neer. Stir it, mix it well and take the decanted portion. O King! heat this again and decant. Bhu-neer gains Kaaram quality and becomes pure Parpam. I have no words to describe it.
Chunnam which has gained in Kaaram qualities can be transformed back into its Parpam form. In this verse, Agasthiyar says that Parpam which is infused with Kaaram quality can become Muppoo.
Collect this superlative Parpam. Great one! Place it in a stout Peengan container. Gather it after maturing it for a period of one Mandala. This is the benevolent Muppoo. What more can I say about it? Preserve the Chunnam with Parpam. Do not divulge this to wicked people. With determination, continue with Japa chanting while honoring the feet of Paraaparai.
Readying a material formulation is one aspect of an aspirant’s training. The second aspect is infusing subtle energies into the formulation. In the previous verse and this, Agasthiyar describes how a Siddhar infuses subtle energy vibrations by engaging in Japa chanting.
Vaani, the divine mother of speech, comes and begins her dance of grace. You become a Siddhar in this wide world. The powers of Durga and Dakini are no match to this Uppu. My child! You are the royal Yogi among men and the Raja. Do not underestimate the power of this Uppu. Nobody divulges its secrets in the world. A capable aspirant can make this formulation with the help of his intellect. However, it too is by the blessing of the divine mother of Vedanta. Praise the grace of the divine mother.
In this verse, Agasthiyar tells Pulasthya another secret, namely about Shakti Uppu. However, many important words are missing in this verse.
This verse is missing several lines. We only know that Agasthiyar is telling Pulasthya about the refined nature of Shiva Muppoo.
We saw the word Thalai-Pindam in an earlier verse. In this verse, we notice a variation of this. Only a Siddhar expert can understand these references. Agasthiyar says that this is the first ingredient in Shakti Muppoo.
Simple minded one! I am telling you more. My son! I told the above for your benefit. These words of the Guru cannot be false. Therefore, do not underestimate the power of these statements. Supreme King! Shakti Muppoo does not get spoilt. I now describe the details. Listen with modesty. Take the first Pindam which is also the talaichan (first born). Place this in a proper stone grinder and mash it.
In an earlier verse, Agasthiyar uses the word flowering to describe a fluffy and light ingredient. In this verse, he mentions Uvar Poo, the flower of Uvar. Uvar refers to soil from non-cultivable land. Agasthiyar refers to this as the second ingredient in Shakti Muppoo.
Mash it in a stone grinder. Add pure water while grinding everything. After some time add Uvar-Poo. Pound for long and pulverize it. Combine this with pure water in a Paandam container. Carefully place this on a stove and boil vigorously. Oil separates out when you add it to this. Gather it (Muppoo) when you notice it in abundance.
The third step in the making of Muppoo is storing it in a tight container for some time. In this verse, Agasthiyar compares the matured Muppoo to Davalam. Three ingredients, namely, Camphor, white pepper and Shanka Paashaanam (an arsenic compound) go by the name Davalam.
Lavishly gather Muppoo. Pack it in a proper Kudukkai container. Wait a while for this to blossom fully. Pick up the Muppoo with yearning. Muppoo bounces like Davalam Camphor. Impurities disappear and Muppoo appears like a fully blossomed flower. It can cause no defect. This is the beautiful Shakti Muppoo.
Appu and Uppu are complementary ingredients in Siddhar preparations. In this verse, Agasthiyar calls the Shakti Muppoo as Appu.
Can this aged Muppoo be described? The three worlds revere this golden Muppoo. The Muppoo, which is an Appu of the highest rank. Appa! This Muppoo is the base (for many formulations). Siddhars, Munis and Rishis do not talk about this Muppoo. I have talked about this specially for you. Purify yourself like a royal Shiva Gnani. Distance yourself from the world which is filled with miseries.
In eight verses, Agasthiyar describes another variety of Muppoo, namely, the Andam Muppoo. The base ingredient for it is Chittandam. Siddhar pharmacology texts customarily take it to be the castor seed. However, the word also refers to the microcosm or the human body.
Stay aloof and listen to another secret. Pulasthya! You are straight forward. Listen! Let me tell you about another rare Muppoo. Bring the Chittandam as if you are carrying gold. Do not underestimate its potential. Remove its husk. Appa, do this with the Kaaram of Chavuk-kaaram. Place Jayaneer along with its germ in a Paandam container. Boil its shell with focus.
The Kaaram of Chavuk-kaaram and Jayaneer are catalysts in the transformation of the shell of Chittandam. In this verse, Agasthiyar says that the resulting product is a Parpam which resembles Davalam.
Put it down after boiling it and then check…..This is like the pure Davalam camphor. Gather the Parpam while following the rules. Preserve all of this in a Chimiz container.
Any ingredient has either an inimical relationship with another ingredient or a friendly one. Two ingredients with inimical relationship cannot be used in a formulation. An exception to this rule is the presence of Vazalai. Agasthiyar mentions this exception in this verse.
Preserve it for a few days and collect then it. My Child! This is the season for the Parpam to mature. With honor, gather the Parpam. Make a Kavacham covering for qualified Charakku ingredients. Begin the Pudam process with Gana grade Eru fuel. Any Charakku can be bound this way. Irrespective of adversarial or favorable properties, every kind of Charakku easily gives in to Vazalai.
The word Vedhai refers to Rasa-Vaatham (Siddhar alchemy). In this verse, Agasthiyar highlights his unique treatment of the topic of Vedhai in his composition.
Along with this, know another secret. I explain the Vedhai technique attributed to the Naathaas and the Rishis. The Muppoo which is extracted slowly with the help of a Karu is key to this Vedhai. The Vedhai of dexterity can fix Sulukku (muscle pulls and broken bones). Learning the code words (Pari Bhashai) can be valuable in the application of Muppoo. Appa, diverse ways and crore paths can lead you to success in Vedhai. Siddhars have recorded these for us to consider. However, none of their texts are as orderly as my composition.
In verse 61, Agasthiyar presents the possibility of using preparations to strengthen the Kaya body strong. He then summarizes the steps to prepare a few important Muppoo varieties. In this verse, he says that a small quantity of Muppoo is sufficient to make the body strong like a rock.
The only enemy of Charakku is the invisible Kalan or Time. This Kalan brings on the obstinate signs of aging such as greying, and poor vision. Consume a Kundru measure of Muppoo when you notice any of these signs. Consume it in a proper way. Your body can become like a stone pillar when the energy of Muppoo protects you. You can feel young and full of energy. You are sure to receive great honors. There is no limit to this. Get ready for Kaya Siddhi along with the knowledge about it.
In this verse, Agasthiyar reiterates the necessity of a strong Kaya body for succeeding in spiritual practices.
Pulasthya! O king Matcha Kendra! Your body truly becomes ready. All Siddhis are possible with the help of this Muppoo. This strong Kaya body becomes steady. Great men are no match to you. Stay in well-founded Samadhi and live for a long time in the world. See the Mutt, the home of the divine. Keep the body intact and live in this land like a Siddha.
This verse explains why Siddhars valued Muppoo and other preparations.
The knowledge of Muppoo can enrich your life. What is the use of learning the Shastras at length if you do not know about Muppoo in the world? What is the use if you shine like thousand Suns? The Shastras are a waste for anyone who does not understand Muppoo. They thereby become false. Understand Muppoo texts thoroughly. Yoga practices are useless without this understanding.
Several important words are missing in this verse. However, we gather the general idea that an aspirant should not ignore the study of Muppoo texts.
Therefore, study texts related to Muppoo. Study a text from its splendid first sheet to the last. Understand the way I describe Muppoo to you. Naathaas recommend preparing Muppoo this way. The texts of the Bhairava tradition suggest a certain Karu ingredient. Revere these secret ingredients…
From this verse, Agasthiyar introduces his works on various topics
You are dear to me. I share the details of my text to you. Excellent Pulasthya! Listen to my words. I weaved four thousand verses into four Kaandam volumes. In them, I sang about five hundred Parpams. I talked about three hundred types of Chendooram preparations. Draavagam which are like the gold are eight hundred in number.
O King! Listen! Kavya poems are one thousand five hundred in number. The great Kaandam section related to Nasa poison has three hundred.
Yes, The Kaandam section related to Asuva, a mineral poison, has five hundred verses.
Appa! The knowledge of Kalaas is in one thousand verses. Pooranam which stands alone is in four hundred verses. The challenging Karu-Kidai is in two hundred verses. The benevolent Poorana Kavya text with terse poems has over a thousand verses. Similarly, Thailam preparations are in five hundred verses. Three hundred verses describe bountiful ways to purify Charakku ingredients.
The Karma Kaandam section which stands alone has three hundred verses. The respected Val-aarai and the like are described in five hundred verses. O generous king! The supreme Guru has explained white colored Vaippu preparations. About six hundred verses contain this information. Six hundred and one are verse contain valuable teachings given to Janaka who is sweet like honey. Knowledge of Yakshini beings are in two hundred verses. The beautiful Sutras are in three hundred verses.
See these. These Kavyas are grammatically accurate. These Kavyas contain beautiful knowledge. These Kavyas bring proficiency in Vaatham. They elucidate the path of Mantras. These Kavyas introduce Tattvas in a methodical way. These thousand short Kavyas are important. I have straight away shared one thousand poems containing these Kavyas and the specific approaches in them.
The Saumya text is a Perunool which is worth singing. The succinct Saumya work has five hundred verses. Three hundred verses present gems whose dazzle can be seen from a distance. The Pari-bhashai (technical code words) text takes long to master. It has five hundred verses. Search for Surukkam (nuggets) which are the gems among these. There is one work on drama which is presented in the Pallu format. In addition, there is Bharata (treatise) on medicine. It contains notes on Ayurveda.
Yes, that is Ayurveda. The four Kaandam volumes are filled with magic. A published text on Nadis has eight thousand verses. Gems about Bodham or awareness are in a collection of four thousand verses.  A text which brings a sense of bounty in Nighantu (synonyms and antonyms) has two hundred verses. A text which tells Karana time periods which are suitable (for different activities) has three hundred verses. A text on well founded Vagada (Medicinal science) cures has five hundred verses. A text on Yama Gandam, cautious time periods, has eight hundred verses. The text on golden Tattvas (principles) which is like the launching pad. It has eight hundred verses.
The stand-alone text in Karu-kidai style has three hundred verses. One hundred verses are about ??? (Missing words). Poetic work in the Vaman (Kural) style has a thousand verses. I have composed nine hundred plus grand texts and a thousand plus small texts. These are eminent. I composed these praise-worthy texts for educating people of the world. Some defame these texts as garbage.
Why does anyone denigrate this path? He may not have scrutinized texts well. He may not have read the Shastras fully. He may only have glanced through them. Such a person may feel righteous in accusing me. This is mostly because he does not understand the Karu or the core aspect of the Shastra. These Shastras have good logic. Particularly, someone may have ignored the crucial and the beginning portion of the text. Sutra sections hold refined logic. Someone may not understand this subtlety. Such people belong to the category of fools on the planet.
They illustrate their foolishness by arguing about ideas in these texts. They waste their energy by wandering aimlessly in the world. Indeed, they become lost.
There is no count to the number of texts both ancient and the modern. I described a limited few to improve the lives of people in the world with compassion. I composed these texts to bring attention to techniques which bring sweetness like honey does. I want people of the world to gain clarity.
The word Kaappu refers to a special kind of poem in Tamil. Positive vibrations ensue from them and act as a Kaappu (protective shield). In this verse,
The reference material used by Siddhars in the past were in the Grantham format. Agasthiyar reminds the seeker that Grantham format is difficult to understand.
I composed ten lakh Kaappu poems. Pulasthya! Let me tell you clearly about them. These ten lakh Kaappu poems carry my signature. This is a wonder because the Naathaas did not compose anything like these. However, I deftly describe a crore means in a simple manner. O King among rulers! Listen! Do not take these lightly. I composed these texts methodically and with clear objectives.
Grantham texts are difficult to understand. Siddhars and Munis composed subsidiary Shastra texts from these. In this verse, Agasthiyar points out the peculiarity of these subsidiary texts.
The lady poet Avvai recognized the ten lakh Grantham compositions. Siddhas, Rishis and Munis also composed special Shastras. They are tidy. However, in these independent Shastras, authors inserted tricky passages which hide the hints of Shastras. I composed this Perunool text to enhance the life of people like you in this wide world.
In the previous two texts, Agasthiyar reviews the difficulty of treading the path with the help of original source texts and subsidiary ones. In this verse, he recounts his resolve to compose a new text.
Earlier, I resolved to compose a text. I waited long for an opportune time. Once a small gathering of Siddhars approached me on purpose. Handsome ruler of Kings! Among them was a stern looking Siddhar. He presented a quandary. “You desire to compose a true Perunool. However, the entire world will achieve Siddhis by your action”.
This verse is missing important lines. We can gather the following idea
Agasthiyar countered the argument as follows. “There are several Gurukkal and their disciples. I may suggest a method. Surely, they would differ and do something else.” However, one argument remained after the above reasoning. The past efforts of the Naathaas in holding back secrets will go futile.
O Pulasthya! I did not buy into the argument that the secrets may be destroyed. I resolved to compose the famous Perunool. Others have composed independent texts. There are several such texts in the world. They embed subtle secrets in their texts like a knit a cloth. I took a different approach in the Perunool. No one else on the planet discusses ideas in them the way I do in the Perunool.
We find the pair of words Karu and Guru in Siddhar works. Karu is a subtle idea or a subtle principle. In this context, the word Guru refers to a manifestation of the subtle idea. Karus are known with the help of a Guru. In this verse, Agasthiyar refers to his Perunool as the Guru-Nool
This pleasing text of mine is the Guru Nool among those texts with deliberately obscured ideas. Siddhars and Rishis victoriously composed reputed texts through the grace of the divine mother of Vedanta. These texts make an ocean. Boghar’s grand text is the Perunool in this ocean. A wise man in this world can grasp ideas with the help of meager description of the Shastras.
Agasthiyar complements the work of Bhogar as a Perunool text. In this verse, Agasthiyar says that a curious students must search through texts. The wisest person alone grasps the material in the Shastras purely through inference.
Yes, such a person understands Shastras through inference and with the intellect. A lion among men can notice secret hints about Karu ideas and their derivatives. Appa! Can an ordinary man know this? The count of rulers, Gurukkal and good men of this great world extends to a Koti. They study the Shastras in which information is fortified, with an open mind. Engage in a deep study of elegant Shastras.
One category of seekers become dejected when they encounter an obstacle. The second category continue their search in vain without taking the help of the commentaries to Shastras. The third category is lucky. In this verse, Agasthiyar mentions these three categories of seekers.
Troubles can challenge someone during a search. He may blame the search itself, without recognizing the commonplace nature of troubles in the world. Nonsense and anguish can descend like a lightning on a miser and an incorrigible offender. Some others do not know about commentaries. They hurriedly pursue an assortment of texts in the world. However, anyone who joyfully praises my text can live like a Siddhar in the world.
Earlier in this text, Agasthiyar refers to an incidence of Siddhar texts being dropped into an ocean. In this verse, he mentions about Vara Rishi in reference to this incidence.
Pulasthya, listen and know a way for a better life.
The Siddhar Vara Rishi lived during Treta Yuga. He lived for a long time in the world. Appa! he composed several Koti texts which discussed Shastras in detail. He playfully scattered them in the ocean. The compositions which were conducive stayed afloat.
The greatness of the Shastra of Vara Rishi
A Muni had performed some spiritual practices. He developed dogma because of the pride in his practices. He discovered a few texts which Vara Rishi dropped into the ocean. In this verse, Agasthiyar describes how the Muni treated these texts.
The Muni respectfully gathered the Shastras which floated and placed them in a Cave. He prostrated and offered Puja to them. Dogmatically he scrutinized the manual. Because of arrogance, he did not understand the core contexts of the text. He did not study them properly. Therefore, he declared the robust Shastra to be false. He spoke ill of Vara Rishi.
In this verse, Agasthiyar says that Vara Rishi pronounced a curse on the Muni.
“You experienced the tender brightness of Naadanta with a slanderous attitude. You then declared the entire Shastra to be false. Because of this may you lose your mind in this world.” (Vara) Rishi cursed like Durvasa Muni. He added “May you enter into Samadhi with grief”. He spoke in this extraordinary way and pronounced a severe curse in the world on the Muni.
The incidence about the Muni is a caution to seekers who gain cursory spiritual power. In this and the next verse, Agasthiyar explains the importance of purity to a seeker.
Pulasthya! Listen to the consequence of the above curse. The seeker with a bit of splendor through his temporary spiritual brightness lost that too. He wandered dejected. He faced ridicules him and finally dies with a bad reputation. Those who ridiculed the Muni who had dropped his spiritual pursuit by accident, faced difficulties. One can gain purity by acknowledging the ways by which misfortunes arise.  One who does not gain purity through determination cannot know the path.
Siddhar formulations are medicines. This is the common understanding. Additionally, Siddhar seekers use potent formulations for spiritual advancement. Purity of an ingredient is paramount in the second case. In this verse, Agasthiyar says that the use of poor potency ingredients can leave a seeker wondering about the reasons for his lack of progress.
Someone may remain ignorant of the past curses on him. He can unfairly disparage texts because of his blindness about the repercussions of the curses. In the process, he can exacerbate the consequences of a curse.
Understand which materials to avoid. These can bring destruction even when used the proper way. A mere contact with a destructive substance can tarnish a rare Charakku ingredient. Consequently, an aspirant may be denied an experience of spiritual union or Yoga.
A formulation can turn out poor because of a faulty ingredient in its preparation. Similarly, a person with a demerit is unable to handle a potent ingredient. In this verse, Agasthiyar recounts how the Muni began to blame Vara Rishi for defective preparations.
He, the Muni, encountered failures and blamed it on Vara Rishi. He therefore earned a demerit. Being affected by the demerit he broke down. He then took a wrong path in the world. The rest of his life became like a slanderous tale going down a countryside stream. The Muni did not make the effort to investigate the text of the Naathaas. Therefore, he bore the burden of blame and demerit. Consequently, lost his mind and he perished completely.
Purity is an important qualification for a seeker. Without it, a seeker is prone to blaming the texts for his failures. In this verse, Agasthiyar cautions Pulasthya to avoid a repeat of the story of the Muni who incurred a curse and Vara Rishi.
Pulasthya! You are an independent thinker. Take my advice. Do not succumb to a powerful curse. I have illustrated this through a story. Let no demerit haunt you in the world, like the curse of Vara Rishi. Overcome any such curse with happiness. Then search for a suitable residence in the world.
A seeker who has purified himself takes responsibility for his own failure. Such a seeker is ready to live among the men of the world. In this verse, Agasthiyar says that a seeker can enjoy the pleasures of the world without ignoring his spiritual vows.
Place your faith in the Guru and then search for the residence. Hold the Guru-Nool text as the established truth. Do not deviate from you vows. Always perform puja with praises in the world. Be cautious and adhere to disciplines while engaging in pleasure experiences. Remain on the platform of Vaatham and perform Puja with reverence.
Agasthiyar recommends the path of Puja for seekers who leads a normal life. In this verse, he says that Puja alone can bring the blessings of the divine mother to a seeker.
Para-Parai appears in front of you when you perform Puja. She grants to you a boon along with fame. Appa! Seek my company and seek boons from me all the time. Love the company of Siddhars and Munis. Seek clarifications from them with a sense of belonging. Rid yourself of worldly attachments. Become qualified to know the path towards an exalted state.
Full knowledge in the Perunool registers slowly in the mind of a reader. Knowledge gained this way has a practical quality. In this verse, Agasthiyar says that the Ashwini twins shower their blessings on such a seeker.
Pulasthya, gain the eligibility. Listen to my explanation! Appa! Study my text without any misunderstanding. Hold this knowledge in your mind without allowing it to decay. Persist in daily Tapas. Allow the knowledge in the Kavya work to seep benevolently into the mind. Obtain the majestic grace of the Ashwini twins. Live a life of fulfillment.
Independent thinking Pulasthya! Listen further! Let me tell you the qualifications of a Pandit scholar. I share these words to uplift students. These great words are measured and conducive. What behavior is expected of a respected Pandit? Let me tell you. Successfully follow every great discipline. Follow time honored traditions in the world and then seek this text.
In this verse, Agasthiyar describes how a seeker should gain the Perunool text from a Guru.
Be devoted to the Guru. This is utmost essential. Follow conduct which pleases the Guru.  Hold Guru’s feet to be eminent and think of it steadily. Appa! Fold your palms together above the head and prostrate to the Guru. Learn whatever secret you desire from the Guru.  Request for the text in a proper way with appropriate means. Pleasantly endure delays, even if the delay is for a hundred years. Patiently acquire the text.
A disciple serves his Guru, even after receiving the texts. In this verse, Agasthiyar suggests the way to stay dignified.
Acquire the text and stay in front of the Guru. Be the first to serve him. Do not wander without awareness. Cherish his presence and become the foremost servant. Drop the craving for feminine company. Anyone with these qualities can become a Siddhar in this world. Be brave and do not languish in cravings. A true student remains dignified.
A teacher can be tough. In this verse, Agasthiyar clarifies the responsibility of a disciple to maintain cordiality with the teacher.
It is not enough to be a mere student. A Guru can sometimes frown and ask a question. Maintain love and devotion and avoid argumentative replies. A Rishi with a sharp awareness may adorn a saffron dress. Do not plot against the Rishi. With a pleasant countenance stand in front of such a Guru who is a charismatic leader of Kings.
Mental attitude is as important as physical behavior in the presence of a Guru. In this verse, Agasthiyar says that a student can win a Guru’s confidence through both.
Avoid arguments, especially when in his presence. My son! Pulasthya. Let me tell more. Listen! Do not entertain the thought even momentarily that he is worthless. Do not show disregard to him. Do not judge a meeting with him to be trivial. Charismatic one! Stay in silence and follow conduct which pleases him. He showers his compassion after acknowledging your vulnerability. He beckons you to escape the ocean of misery.
A Guru recognizes a disciple’s vulnerabilities because of worldly attachments. In this verse, Agasthiyar explains the outcome of this recognition.
An exquisite boon is assured when he so beckons you. No king, an ordinary ruler, is a match for you. Worldly life which is insignificant and fleeting in nature. Capture its essence. This essence is Ashtanga Yoga which is the true wealth. You are sure to gain elevated positions. The lord of death does not come near you. Always stay in the state of Samadhi.
There is some confusion in identifying a Siddhar expert. In this verse, Agasthiyar cautions about over reliance on outward appearances to identify a true scholar.
Pulasthya stay in the state of Samadhi! Let me share more about an exquisite path. Listen!
Someone may pretend to be a scholar in the world by exhibiting boastful paraphernalia. He pretends to know all texts and the history about them. He feigns a perfect understanding of the nuances about Tattva principles. He professes the power to decipher Brahma’s writing (fate). He shuns worldly cravings only to keep up his pretenses. This conceals the truth about his inner nature, namely, the dejection of chasing desires in the world.
In three verses, Agasthiyar describes how an imposter shows off.
Yes! You may encounter many pretenders like this. Appa! Someone may appear like the knower of everything. Someone else may appear well versed in every text. Someone may waddle in logic. Someone else may consider himself the wisest person in the world. He does not accept anyone else his equal. He engages eloquently in lies and pretends like a man of wisdom.
He pretends to guide you on the right spiritual path. He speaks as though he is free from the binds of Maya. He appears highly intelligent and capable of granting thrilling experiences. He carries himself as though he is a ruler in this world. He seems to be beyond the influence of money and wealth. He feigns to be over the bondages of the world. He appears impeccable with no sign of stigma and decay. He blabbers but pretends to speak like a great man of wisdom.
Loving students throng him despite his constant prattle. He narrates stories to them to convince them that he experiences the domain of Kailash. His confident talk hides his mental turmoil. This confidence further suggests that he may have experienced the great space of Chinmaya. He gives a impression that Vaasi has arisen by resorting to logic sometimes and anger sometimes. But alas, all this is a mirage.
A pretentious person behaves like a Siddhar who has the following traits. A Siddhar explains Tattvas while presenting high logic through wisdom. A true Siddhar highlights the excellent qualities of Pooranam and points out the location of the (energy) locks. He steadies his Rechaka exhalations and Puraka inhalations in a wonderful manner. A true Siddhar gives guidance by granting extended bliss experience,
On the contrary, a pretentious person’s knowledge is just wordy. This person dons the dress of a saint and scatters his words around like a light shower. This shower serves only the fools. A pretentious person’s speech is filled with irritation. He hurls his anger and hurts others. He behaves as if he is set to cross every obstacle by treading the excellent path of Tattvas. However, excessive chatter is the only Kalaa or skill he excels in.
In two verses, Agasthiyar describes the attitude of the student of a false teacher.
His student community mistakes this to be the true way of worship. They conclude the attire of the saint to be the only requirement to succeed. They hasten to hide their indignity by donning such an attire. They behave as if they have received the initiation into the glorious Akshara mantra. This mantra is only granted to anyone who seeks total refuge at the divine feet. They present the facade of a good saint. They invent their own mantra and chant it.
நிலையான தம்பனத்தின் சித்துபோலும் தீதமுடன் ஞானவானாகவேதான் 
He chants a mantra believing it to be the mantra of the trinity. What a wonder! He thinks that he possesses the qualities of the Ashwini twins. He thinks himself to be an exalted Siddha whose self has attained stable union with the divine being. He behaves like a Siddha who manifests the powerful magical Kuligai pill through his knowledge of the transcendental domain. He speaks eloquently about the nature of everything like a Sadguru who has crossed the cycle of rebirth.
In this verse, Agasthiyar says that a student of a false expert, in turn, deludes himself to be a Sat-Guru also.
A false Guru speaks thus. He engages in logic like a person who is beyond the attraction of worldly cravings. He lauds his student community for their good luck (in finding a Guru like himself). He acclaims his students for their good fortune in praising the feet of a great Sat-Guru (like him). He declares himself to be the Sat-Guru. He believes his own claim about restraining the inferior breath to look down at the great Anahata (chakra). A Sat-Guru gains control over his own future and escapes from the chaotic limitations by the above act.
Adherence to three important Pujas can leads one towards eight great Siddhis. The word Shodasha means sixteen. The lunar Kalaas are sixteen in number. In this verse, Agasthiyar says a seeker can become a guide to others after mastering the sixteen.
The Puja of Shanmukha is necessary. This Puja must be continued while on the planet. The straightforward Puja of Tripurai and the lengthy Puja of Paraaparai are necessary. Eight great Siddhis, in entirety, is necessary. Understanding the sixteen (Kalaas) exceptional acts (in a Puja) is important. This leads to the recognition of the refined eight Vargas. With this, even a King can begin to give knowledge.
A person with bookish knowledge of the sixteen acts, can delude himself to be capable of teaching others. In this verse, Agasthiyar says that such a person is capable of teaching only the outward aspects of Siddhar practices. In other words, he is not reliable.
A false teacher claims the above and declares his student to be the best. He adds. No other student on the planet can be your match. Perverse people utilize the energy from the food which you feed them to hurt others. Appa! this applies to a fake scholar. He takes a dip in pond or a rivers and appears like a scholar in the world. He may even appear steady in Samadhi like the supreme Muni Agasthiyar.
Fame should not be a criterion to pick a teacher. In this verse, Agasthiyar cautions against following deceptive experts.
Respect worthy Pulasthya! Listen! Let me share ways which can enhance the life of a student. I bow my head down to my Lord who is the supreme ruler. Benevolent one! Let me share further. I have seen reputed charlatans who are experts in the art of deception in the world. On the contrary, I have witnessed demonstrations of powers by true Siddhars. I can surely share about these.
A true teacher can share wisdom with simplicity. In two verses, Agasthiyar praises the special qualities of a true Guru.
Certainly! I will tell you the way of the true scholar. He has the skill to teach like the Naathaas. A true scholar has mastered the texts and learnt the uniqueness of each. He steps aside from Maya. He cuts free of the most tenacious trouble along with any thoughts about them. He experiences the Jyothi in the excellent space of Chinmaya. He can lead you to the ocean of wisdom in the simplest way because he has understood it with interest.
Siddhars explain existence in scientific terms. They do this by seeing the cosmos as a combination of existential principles or Tattvas. One of the Tattvas is the most benevolent. An expert on this Tattva can drop attachments. In this verse, Agasthiyar says that a seeker who consults several texts gains proficiency in the benevolent Tattva.
He consults several texts before speaking. He gains the power of simplicity which is associated with the benevolent Tattva. He beholds the ocean of knowledge and accumulates wisdom. He severs the rope of worldly attachments. He seeks out the company of great saints and Rishis. He seeks answers from them in the right manner. He consumes Kaya Karpam to prevent the decay of the body. Such a person lives eternally in the world.
He remains in the state of Samadhi for several Koti Yugas. He is like a Shiva Yogi who effortlessly practices Charya (proper conduct) Kriya (spiritual practices) and Yoga without errors. He is brave like a person of skill and wisdom. He is like a great scholar whom the Akshara mantras adore. He is happy like an expert on Tattvas.  He is like a respected leader who has gained knowledge through intense Tapas. Notice his great reputation in the world.
He appears in the attire of a Shiva Yogi. He is steadfast in advanced Yoga. He adorns himself with the garment of Shiva Yoga and carries a Danda stick. He holds a bamboo stick as the revered staff of Maatraa (the measure of magic). You can see the bountiful Mala garland of Rudraksha beads in his hands. He lovingly applies Vibhuti ash on his forehand. The ash stretches up the forehead. He lives in this world which is ancient without an attachment.
In this verse, Agasthiyar says that the mere sight of a true Shiva Yogi can bring a lasting transformation.
He (A true Siddhar) stays totally content with the world. His elegant life transforms into a dance of bliss. He takes responsibility for his Tapas and a becomes a determined Yogi. He is like Dakshina Murty in contentment. He, as a Yoga master, remains centered, midst any situation which evokes repulsion.
Anyone who sees this rare Shiva Yogi turns to truth. He holds steadfast to truth as if he has waged and won a battalion. Ultimately, he too gains relief from the ocean of misery.
In three verses, Agasthiyar describes the natural progression of a scholar from being an intellectual to a Siddhar healer.
What does a self-aware scholar consider a success? Let me speak about this to help a student advance. Pulasthya, my child! Make a note of this. A healthy Pandit scholar takes to Yoga. He thereby gains a protective shield. He continues performing Yoga while living in the world. He lovingly recognizes revealed secrets and cherishes them.
The Purity cultivated through Yoga brings the ability to understand secrets about herbal formulation. Someone from any walk of life can master herbs by cultivating proper attitude.
He protects them (secrets) by following Shiva Yoga. He takes interest in medicinal preparations in the world. He shuns adolescent and frail attitudes to gain success in this. He sharpens his intellect and … develop skills. Further, he researches luxuriant herbs which can ward off old age. A simple weaver too can be an expert. He can become an excellent Vaidya physician because of his sharp intellect.
There are grades of Vaidya physicians. Curing mental ailments is more difficult than curing physical ailments. In this verse, Agasthiyar says that only the best physicians can treat afflictions of a practitioner in a monastery.
Someone among such Vaidya physicians gains good reputation. He then becomes the physician of the celestials. He gains reputation for his purity by curing diseases prevalent in Chaitya mansions or monasteries.  His traits are praiseworthy to everyone. He has the stamina of a youth to drive away all kinds of mental diseases on the Earth. A true Vaidya lives in the world while undertaking the performance of daily Puja.
Kalva is a stone container which is made from special grade granite. A Kalva is used in several Siddhar preparations. In a few verses, Agasthiyar describes the way to make a Kalva.
Yes, now I share the details of the Kalva container which are used by Pandit scholars. Appa! Intelligent Pulasthya! Listen to the length of this container. I declare it to be sixteen Angula measures. Its width is six measures. Let me tell you about its (circular) depth. It is certainly two Angula measures. It is made of the pleasant looking stone called Nanni (a special kind of hard granite).
In the previous verse, Agasthiyar mentions the dimensions of the Kalva vessel. It is a rectangular stone block with hemispherical depression. In this verse, he describes the embellishments such as the face of a tiger.
Listen to my description of this excellent stone. The Karu-Kurundai and the Chen-Kurutai are called Nanni. Let me describe further! Close to the edge is the demarking metal wire. This is curved and is of one Angula measure. Follow the advice of the expert Siddhar and make the face of a tiger. Draw out this representation such that even a person of ordinal intelligence can recognize the shape (of the tiger). A celestial grade Vaidya can guide anyone with ordinary skills to make this Kalva in the world.
In this verse, Agasthiyar describes the characteristics of a good Vaidya. However, many words are missing.
A true Vaidya understands the role of celestial Devas. He is an expert in Shastras which can bring abundance. He surrenders to the Guru, the ruler. He cares for Rishis in the world. He has tasted honey like Karpa preparations. He has dropped craving for land and other objects associated with Maya. He thinks of the harmonious Para-Paran. Friendliness is the nature of a true Vaidya.
Bhairava is the ruler of occult sciences. Bhairavas protect the seeker’s heart from negative influences which flow from all directions. In the previous verse, Agasthiyar lists the qualities of a good Vaidya. In this verse, he refers to a Vaidya’s skill in gaining the grace of the Bhairava.
Yes, Pulasthya! Let me describe more. Appa! Know the skills of a Pandit scholar. The Bhairavas are unique. A true Pandit has the skill and intelligence to reveal the intention in his mind to them.
I shared this earlier too. There are different kinds of people in the world. Some have accumulated good merits through good deeds in the past and some have performed bad deeds in the past. There are many divine tools and instruments. There are many restless people.
In this verse, Agasthiyar affirms that curing some people is not possible.
Human beings possess a variety of wealth. Excellent one! There is no end to counting this wealth. Someone may enjoy good fortune. It is impossible (for them) to be humble in this regard. Someone may hide the fact that they are bestowed with all good qualities. The disease of a miser does not get cured even after skillful treatment.
It is the rule that herbs cannot cure someone who performed egregious acts in the past.
In this verse, Agasthiyar says that miserly people are of all varieties.
Someone can tell a lie to a Pandit. He may say that he does not have any possessions. He may say this without hesitating, as if he is speaking the truth. He can even vouch about this. Pleasant one! He may even take an oath and claim his words to be the truth. He greets while keeping his countenance pleasant. The world has several misers.
A Vaidya understands the traits of a patient. In this verse, Agasthiyar says that a Vaidya should maintain his own innocence and enthusiasm while treating people with different traits.
Yes, the count of misers is in the Kotis. Understand the mentality of a congenial miser with patience. On the other hand, someone else may follow Dharma. However, he may behave mysteriously. Understand his nature too without becoming repelled any outward behavior. Engage in curative arts with enthusiasm. Karu or core principles can be understood with a fresh mindset and purity. Pulasthya gain this mindset and listen! Dear one! I am sharing more knowledge with you.
In the previous three verses, Agasthiyar discusses behavioral traits of a person seeking a cure. In this verse, Agasthiyar discusses the other assessments which a Vaidya performs.
I am sharing scholarly secrets which you can understand. Appa! Know the potency of a medicine. Know the strength of (a client’s Naadis) thoroughly. Estimate the age of the person in number of years. Understand the efficacy of the medicine in reducing a disease. Assess food restrictions which can soften the effect of lapses. (the last two lines are incomplete)
In this verse, Agasthiyar discusses the importance of speech in the case of a Vaidya.
Therefore, it is important to consult several texts. Consider suitable Nadis for the assessment. Maintain your vow (of healer practitioner). Attractive one! Speak in the following way. Speak soothing words with kindness. Advice the client that he can gain health. Selfishness is like an ocean. Rid yourself of it. It is best to move away from this unyielding sin.
There is a distinction between a Guru and a Sat-Guru. A Sat-Guru takes responsibility for the entire world. In this verse, Agasthiyar says that the Sat-Guru is a living expression of Vedanta.
Follow the conducive advice of the Guru. Avoid various ways which do not bring relief. Perform Puja to the Guru daily. Appa! There is no need for other Pujas. Dip in a pleasant river. Perform Abhishek with milk. Wash your karmas and gain victory over them. Willingly seek the Sat-Guru of Vedanta.
A seeker begins to experience Vaasi energy after practicing pranayama and experiencing the Omkara sound within. Such a seeker reaches the state of Pooranam or fullness. In this verse, Agasthiyar confirms that a seeker can remain with his family.
Stay performing the Pranayama you prefer. Let Omkara resound within. Hold your attention at the munai (eyebrow center). Skillfully lead Vaasi with the help of defect free Rechaka (exhalation) and Puraka (inhalation). Remain impeccably in the state of Pooranam. Hold the garland of Japa beads in the hand. Remain steadily in your Nishta practices. Staying with a charming family is good.
A seeker experiences the ultimate kind of unbound space after experiencing the Jyothi. Jyothi is the luminescent nature of the inner space. A seeker can then become a Siddhar. In this verse, Agasthiyar lists two additional steps before achieving Siddha-hood.
While remaining this way, unite the space of the heart (Anahata) in Vaasi. Carry the exquisite Rechaka (exhalation) into the space of Suzuthi (a state where sensory perceptions are withdrawn). Remaining in this state for a long time is Shiva Yoga. The great void can be experienced in the following way. Notice the cosmic Jyothi with interest. The breath is fierce. Subdue it. Apply the Vibhuti ash on the forehead and make a mark with it.  A Siddha is a person who remains pure in this way.
Hold the words of the Siddha in the mind. Retain the sense of wonder. Live with dignity in the world like the great elders of the Vedanta tradition. Your fame should remain even after your demise. Others should praise you well. Anyone who lives in the world to enhance clarity here gains a special recognition. He is like the splendor of the Shiva of Vedanta nature.
The downfall of a Pandit who refuses to consult texts
The word Pariharam refers to an act which is performed to nullify a defect. It is an act of purification. In the context of Siddhar medicine, Pariharam refers to removing defects from herbs and other ingredients. In the context of spiritual practice, it refers to reducing the effect of negative Karmas. It is not clear if Agasthiyar refers to the former or the latter in this verse.
Yes, Pulasthya! Listen further! Humility is necessary to master wisdom in this world. A Vaidya who I describe above, studies several texts. He performs proper Pariharam or acts to counter bad effects. Someone who does not perform Shiva Yoga encounters a downfall in the world.
Several words are missing in this verse. A rough summary – “Someone who encounters a downfall is prone to diseases. He can feel better by atoning for his omissions.
Atonement can bring someone out of their negative Karma. Anyone who strives sincerely is guaranteed success. In this verse, Agasthiyar says that Siddhars convey this idea through stories.
One gains relief as a reward for his efforts. Someone can gain eminence. There is no flaw in this logic. The person can gain liberation. Truly, this is a long-lasting gift. Death does not come for many years. In fact, this person is deathless. He lives for a Koti number of years. Siddhars have composed a broad set of Purana and Ithihasa texts (to convey these ideas).
குவலயத்தில் பண்டிதங்கள் செய்ய நன்றே. (168)
Stories abound in Puranas and Ithihasa texts. These stories inspire people to emulate the attitudes of Siddhars, Rishis and Munis. In this verse, Agasthiyar says stories help a seeker catch some nunances.
Stay always like the great Siddhars, Munis and Rishis. Stay in this world of Maya. Respectfully cultivate Shiva Raja Yoga. Be flexible and engage to the extent that the circumstances permit. A fortunate person pays attention to the detail while making formulations. It is best to follow the guidance of the Guru, the ruler, in this regard.
Great people are role models to others in society. They do not need to perform Pariharam. However, they do not ignore them only to inspire others. In this verse, Agasthiyar praises the power of Pariharam.
A commoner who follows the above advice can gain the good fortune which a Pandit is familiar with. Liberation along with worldly success is available to this person. On the contrary, anyone who does not perform Pariharam properly to eradicate defects gains nothing. Someone who is pure by dropping the ocean of misery, gains excellence in a proper way through proper means.
There are several types of Siddhar formulations. Guru grade formulations are the most difficult among them. An expert Siddhar alone achieves Guru grade success in matters of formulations. In this verse, Agasthiyar describes the role of Bhu-Neer, an important ingredient, in achieving Guru grade success.
They gain excellence indeed! Pulasthya listen further. You can achieve the best among all formulations. For this, search favorable lands and rivers. Search the bountiful hills, forests and their interiors. Search in all potential places to collect Bhu-Neer from the Earth. Scrutinize the land there with interest and quickly gather Vazalai. Know the details.
Earth yields many gifts. In this verse, Agasthiyar gives hints about the location of Bhu-Neer which is the best gift from the Earth.
Shrewd Pulasthya! Listen! The Earth is accommodating in nature. Know the way to carefully locate and gather Bhu-neer which is the best produce of the Earth. Know the way to locate this ground in the world. Soft mud is the embryonic ground. Surely, you can locate it (Bhu-Neer) in this attractive ground. This is usually in the vicinity of a spring. Such a spring has the Kaaram properties of the mature Malli. (The line cannot be translated because of a missing words). Some(?) Siddhar found such a place.
Several words are missing in this verse. Only a rough idea can be gained from the remaining verses.
Some Siddhar saw the brackish land next to the spring. He stayed in Samadhi there for a long time. A swarm of black bees throng there along with beetle. These special black bees are huge like elephants.
Bhu-Neer grows in fertile ground which is visited by different creatures. In this verse, Agasthiyar lists the names of a few creatures where Bhu-Neer thrives.
There are also other unique black bees. There are beasts like tigers, bears, lions and Yalis. Close to the hillock next to the spring, live several groups of majestic animals. The black bees feast on honey and penetrate the interiors of the forest. They hover there. Indeed, the place where the energy of the divine mother is about to blossom is superior and beautiful.
Bhu-Neer has certain powers of the divine mother. In this verse, Agasthiyar says that Bhu-Neer grows rapidly like grass in the fertile season.
This apt place is called the Vanji land. The benevolent Bhu-neer grows here.  Let us look at the way the divine mother flowers in the form of Bhu-Neer. Bhu-Neer blossoms to the height of an average person. Let me tell you the day to harvest this flower which grows rapidly like grass. Intelligent Pulasthya! Listen. Do not divulge the location (of Bhu-Neer) to anyone. Anyone who divulges this secret loses his head.
In this verse, Agasthiyar cautions that the person who finds the Bhu-Neer growth should not divulge it to anyone else.
Look! You will get negative karma by divulging this. Do not point out the primary way to the secluded area where Bhu-neer grows in bounty. It is treachery to let someone who doesn’t try hard to see this place. The blame which you receive consequently can leave an impression in your mind and overpower you. This can make you perish in the ocean of misery. Therefore, do not talk to others about this great place. Stay silent without divulging the secret of this place.
Recognizing the Vitta-Kurrai merit of a Pandit
Spiritual pursuit can continue over lifetimes. Due to this, an unfulfilled feeling or Kurrai may remain at the end of a lifetime. Vitta-Kurrai is a combination of Kurrai and a regret about missing a good opportunity. The practitioner carries Vitta-Kurrai merit through lifetimes. Agasthiyar says that Vitta-Kurrai can lead a seeker to find Bhu-Neer.
Pulasthya! Listen further. A learned person or a Pandit has keen sight. Generally, this person has Vitta-Kurrai. Such a person finds the location as if led towards it. Can a worthless fool find this place? Only a person with Vitta-Kurrai can reach this place. An ordinary physician cannot find this place. Anyone who is meritorious can find this place.
The Tamil month of Panguni falls is the period between mid-March to mid-April. In this verse, Agasthiyar says that the energy of the divine mother is strong in this month.
Let me tell you the right time and the month to harvest the bountiful Bhu-Neer. The appropriate season falls in the month of Panguni (The last month in the Tamil Calendar). This season is exalted (missing words). The divine mother who resides in the primordial lotus descends to earth. Bhu-Neer crystalizes in a secret manner. A Siddhar explained the method to culture and mature the Bhu-Neer in a practical way.
In this verse, Agasthiyar says that the Ashwini Devas devised a good method to harvest Bhu-Neer.
I recommend midnight to be the right time for gathering the exquisite Bhu-Neer. The Ashwini twins are dear to us. I am sharing their technique with you, Listen! This is the exact technique which the Naathaas taught me. Do not share this with anyone.  Dig a ditch (missing words). Happily, collect the Bhu-Neer from it. Listen to some details.
In the previous verse, Agasthiyar mentions a ditch near the spring. In this verse, he describes how the moistened soil is sprinkled over the ditch.
Make a proper ditch. Sieve the soil attentively. On the same day, reach the vicinity of the spring. Delicately fetch water from it. Gently and carefully mix water with the soil without letting it disintegrate. Pound the bottom of the ditch well. Sprinkle the soil mix carefully till the top mark of a measuring staff.
In this verse, Agasthiyar mentions the importance of puja before harvesting Bhu-Neer.
Sprinkle and wait patiently for three days. Watch from a distance. Vapors arise like steam and a brightness emerges. Appa! it is so brisk that the eye can hardly trace it. Follow the ways mentioned in the Kavya text and attentively gather the material for Puja. Perform Puja to Para-Parai with love. Approach the Muppoo in a dignified manner.
Harvesting Muppoo is a dangerous task. Agasthiyar suggests the worship of the divine mother to ward off this danger.
The divine mother Manomani appears in your front when you approach the place. You can see her form. Victoriously touch her feet. Bow down several times, as many times as you desire. Prevent Yama’s entry. Yama is the ruler of death. Quickly see the Muppoo and thrive. The famed eight Siddhis come within your grasp at the sight of Muppoo.
In two verses, Agasthiyar cautions against trusting false guides who claim to know the location of Muppoo.
Pulasthya, listen further. I share with you the technique of the Naathaas. Before that, let me (share a word of caution). Someone may speak eloquently about Muppoo. He may lead you inside a forest with a promise to point Muppoo. His ways are sloppy.  His spirited speech cloaks his deceit. His actions can discourage you from seeking the brightness (of missing word). He is sure to disappear after showering pleasant words on you.
Unfit people are ready to steal the knowledge of Bhu-Neer from a sincere seeker. In this verse, Agasthiyar lists some sample pretenses of such stealers.
Someone may claim himself to be a Siddha, Muni or Rishi. He may disappear after appearing happy and warm to you. Someone else may pretend to be at the verge of death. Someone may pretend to be a Siddha that the world has never seen before. Someone may wait eagerly to serve you and make up stories. Someone may speak immaculate words. He may talk sweetly and slip away.
In this verse, Agasthiyar says that Vazalai or Muppoo should be harvested per Agama guidelines.
Do not be entrapped in the devious ways of Siddhar pretenders who try to cheat you.
Assess the harvest-readiness (of Muppoo) as per afore mentioned indicators. Lovingly gather (a sample) and assess its harvest readiness.  Approach Vazalai when it blossoms in bounty. Approach it around midnight with purity. Appa! It is best to collect Muppoo while remembering the cautions mentioned in Agama texts.
Several words are missing in the first half of this verse. In this verse, Agasthiyar says that a genuine Siddhar stays at a distance when someone is gathering a high grade Muppoo. He says that the gathered Vazalai should be preserved in a glass container. He asks Pulasthya to respectfully listen further to his skillful sharing.
In previous verses, Agasthiyar describes the way to harvest Vazalai. In this verse, he suggests ways to preserve the Vedanta grade Vazalai.
Expert Siddhars and Munis perform Vedhai magic with the help of the mature Naadanta grade Vazalai. I shared the technique of the Naathaas who are friends of humanity, I shared this with you in the world. Bring the thickened Vazalai and pour it in an earthen pot with confidence. Pour cold water which is sweet tasting. Mix them well and allow the mix to settle. Know about its superior qualities.
Vazalai Uppu is used to create Kambi-Uppu from Uvar-Uppu. In three verses, Agasthiyar says that a special Camphor (Davalam) like Uppu can be created by further proceeding.
Appa! Listen. Allow sediments to settle and pour the clear liquid in another Paandam container. Heat the base of the container until Uvar-Uppu begins to crystalize. Gather the Kambi-Uppu after boiling. Gently remove the impurities. Appa! This desirable Uppu is Davalam. This can rouse Kaaram property in plenty (in a formulation). Scoop out the tiny Uppu. Carefully place it in another Paadam container.
Place and then sprinkle some more cold water. Stir this well and ready another Paandam container. Tie a Cheelai to its mouth. Close the Paandam by following guidelines. Apply heat for one Jama period. Swiftly let the content dry up and allow the fire to die down. Confirm the fire to be extinguished. You can see the clear white colored Uppu.
Appa! The Uppu is now ready. Appa! divide it into Thirty-Two parts. Heat these parts per practical tips given to you. My Child! The Uppu solidifies when you heat thus. The dried Uppu is like Arakku (sealing wax). Its core vibrates when you melt it with coal. Impurities abate and the Uppu becomes like Davalam (Camphor).  Preserve this long filament-like Uppu.
A dug ditch is the source of Bhu-Neer. In this verse, Agasthiyar refers to a similar ditch and the possibility of finding Anda-Kal at its center.
I shared the path of Muppoo with you. Now it is time to discuss some quantitative information. Dig a ditch to the depth of the height of a robust person. Check the center of the ditch. You can find pure Anda-Kal there. Anda-Kal which is a Chunnam (like quick lime) is Nadu (average or middling) Pindam. Pick it up. Let me describe something about it (missing word). Acquire the afore mentioned Bhu-Neer in plenty.
Bhu-Neer is used in purifying many other ingredients. In this verse, Agasthiyar discusses the use of Bhu-Neer in making a Kavacham covering for Anda-Kal.
Acquire Bhu-Neer in a certain quantity. Take the powerful Cheenam is the same quantity. Do not wander in dejection for Mathi-Uppu. The exquisite Kari-Uppu is Indu-Uppu. Do not wander sleepily. Methodically ascertain all of these to be pure. Grind them with all their parts along with Venn-Karu. With this grind make a Kavacham covering for the Anda-Kal, as per rules.
The Pudam incineration process is popular in Siddhar pharmacology. Siddhars standardized the use of fuel material for the Pudam process. In this verse, Agasthiyar says that Gana quantity of fuel is necessary to transform Anda-Kal into its Chunnam or quick lime form.
Make a robust Kavacham around the Anda-Kal which is a Chunnam. Dry this in sunlight which has the Ravi energy. Swiftly make a Cheelai covering of Chunnambu. Begin the Pudam process with purity using Gana quantity Eru (fuel).  Check the transformation at the end of the robust Pudam process. How can I describe the softness of the Chunnam product? It can create magic in the world which the eyes cannot believe.
Parpam is a formulation like Chunnam. In this verse, Agasthiyar refers to a specific Parpam which can transform into the reputed Vazalai.
This is Vedhai magic. Listen to one more magic which has the blessings of the divine mother of Vedanta. Several Koti Munis known for their simplicity discovered this magic out of love. The Parpam with Kaadai transforms into Vazalai with potent Kaaram properties. What more can I say about this? An entourage of cures uses this Parpam. Such is the greatness of Siddhars in the world.
Some pharmacopeia preparations are magical in nature. Siddhar refers to them as Vedhai (mysterious like alchemy). Vedhai-Mugham or the face of Vedhai is the most prominent aspect of any Vedhai. In this verse, we see the use of Parpam in creating Vedhai magic.
Gather this unique Parpam. Let me tell you a Vedhai-Mugam along with its elements. Per the words of the supreme Guru, the ruler, this Vedhai is a special antidote for any Charakku. The intensity of this Vazalai can bring death to a toxic Charakku. Confidently churn the Charakku with Umi-neer combined with the honey like Parpam.
Charakku ingredients can have toxic impurities. An ingredient can be forced to release this toxicity along with moisture. Siddhars call this process as Neeral (Neetral). In this verse, Agasthiyar describes a Pudam process which causes Neeral or release of impurities.
Churn and prepare a Kalasa. Allow it to dry in the Sun without letting its potency fade. Begin the (missing name) Pudam with propensity. Intelligently gather the content oncethe Pudam cools down. The Charakku undergoes Neeral. Smartly preserve it in a glass container. Do not show this to worldly Siddhars. Do you get this?
In the previous verse, Agasthiyar describes the purification of Parpam. In this verse, he describes the use of a purified Parpam.
Consume a tiny (Kundri) amount of Parpam. The pleasant body becomes like a rocky pillar. Without failure mix it with the Anu-Paanam drink as suggested. Pleasant looking one! Take this for a period of one Mandala. The body becomes dense in an excellent way. Any benign disease too disappears. No disease is an impediment (for your progress) now. Suffering vanishes. Consume this for a Mandala period with yearning. Then see!
People have sought Kaya Karpam, a potent product, for ages. Its consumption leads to a robust body and a feeling of deathlessness. Siddhar practitioners use Kaya Karpam to prevent ailments in the body which can mar their spiritual experience. In this verse, Agasthiyar introduces the idea of an advancement beyond Vaasi experiences.
Taken daily, the Parpam is a Kaya Karpam. You gain a residence for a Koti years. There is no need to avoid any food as Patya. You can consume anything which you desire. They do not create any disturbance, not even as minute as a sesame seed. My Child! Pulasthya! Listen further. Gradually Vaasi itself becomes a lower goal. You can reside excellently in the space of Chin-Maya.
Alchemy is the science of transforming a lower grade metal to gold. A Siddhar’s Vedhai is more than this. In this verse, Agasthiyar says that a practitioner in the Pooranam state of consciousness has access to Vedhai magic.
Yes, you can remain for a Koti years while staying in the state of the superb Pooranam. Straight away, I am sharing details about the afore mentioned Guru grade ingredient. I am sharing magical tricks associated with it with great joy. Take seven Kalanji (roughly one sixth troy ounce) measures of the same grade Silver, three Kalanji measures of superior quality copper and Guru ingredient which has swollen into one Kalanji. Excellent one! Process them together and collect the product.
A property of the above Kalangu is its power to transform copper. In this verse, Agasthiyar mentions the purity of the transformed copper.
Collect the Moosai crucible and break it open. The beautiful silver inside the crucible is like a Kalangu. Gather the assembled Kalangu, place it in a shell and begin the Oothu (aeration) process with purity. Copper offered in the shell melds in. You can notice refinement in the finished silver. This silver gain freshness after being released from the shell. The desired transformation (in silver) is exquisite.
People seek magical powers for gaining wealth, power and recognition. Why do Siddhars need these? In this verse, Agasthiyar says that Vedhai can be useful to a spiritual person who must deal with worldly matters.
Gather the Silver which has developed into eight measures. Add one measure of this to one hundred measures of attractive Mathi. Melt these with determination and develop them. Recognize the skilled Vedhai Mugam in this. This is a prized Vedhai. A Shiva Yogi can create the Vedhai with a shine. The Naathaas create this Vedhai effortlessly. A worldly person can encounter no loss because of this Vedhai. Skillfully understand this Vedhai in brevity.
In seven verses describes the transformation of copper. Siddhars call this Sembu-Vedhai. In this verse, Agasthiyar describes the use of Muppoo in the first step towards this transformation.
I am sharing about more Vedhai Mugam with you now. My Child! Pulasthya! Listen further. The afore mentioned Muppoo is doubtlessly the Guru grade variant. Apply a measure of it in ten measures of Ravi which has aged. Infuse it well. The result is a Kalangu. Gather this excellent Kalangu. Completely infuse the Kalangu with the help of the Oodu (aeration) process to copper. The Copper gains special abilities and becomes like Gold.
Siddhars used a standard scale to classify the purity of a metals. They applied adjectives to the name of a metal to refer to its purity factor. In the following verses, we encounter a few such adjectives.
The Aemam copper is the golden copper. Gather this pliable gold. Follow the next step for a six-fold refinement of this gold called Vaamam. Melt well and add one measure of Guru grade Eeyam. This yields the gold called Nemam which is of the purity of eight Kaal measures. Honestly, it is not less than the Aani (a standard which is used for assessing the quality of gold). This Aemam gold has excellent purity. I cannot describe its beauty and freshness.
There is no praiseworthy word for this gold. Nor can the tongue attempt praising this properly. An attractive supreme ruler among Siddhars alone can find this gold. Resort to this Vedhai magic for your sustenance during a period of poverty in the world. This Vedhai is meant for tough times. Any reputed Siddhar does not resort to this.  The Naathaas and Munis have shared this good Vedhai magic for upliftment.
There is one more approach to the magical Vedhai. This is possible through the grace of the divine mother of Vedanta. Ashwini twins have blessed this exquisite knowledge. Pleasant Siddhas and Munis share this approach out of compassion for anyone who is lost in the world. The Soodham which is called as Gevuna (mica) is a secret. Listen with attention! I am sharing this in the world.  Place Kalanji in a Moosai (crucible) and comb out impurities properly.
Separate out Rasam and Kalanji. Take a bountiful of the afore mentioned Muppoo. Immediately, place Soodham lengthwise and lay the Chunnam of Kalanji in between. Pour coal over this. Allow the heat from the homogeneous fire to pierce through. The excellent Soodham turns white. Preserve this refined butter. Generous one! Let me share further details.
Let me say further. Bring a sheet of such copper. Measure ten saer measure of that exquisite copper. Heat the sheet well in fire. Add Choodam to the sheet without any prior transformation. Add a Kalanji measure of Choodam (mercury) and watch. Choodam spreads like clay and penetrates (the sheet). The resulting robust Chem-Ponn cannot be described.
This is the unique Vedhai technique which is associated with copper. The Naathaas perform this Vedhai. Indeed, the elders, the best among the rulers can perform this Vedhai. I have shared this technique for the benefits of Siddhar students. Pulasthya, I have taught its details to you. This is a great Vedhai technique. This is the Vedhai of copper.
In Siddhar pharmacology, Naagam or Zinc is a metal which represents one of the five elements, namely, the air element. Air molecules are in constant motion. Siddhars attribute this restlessness to Naagam also. The word Naagam also means a snake. In this verse, Agasthiyar uses the more common word for Snake, namely, Pambu in place of Naagam.
I have clearly described to you the Vedhai or copper. The Naathaas perform this Vedhai technique. When this copper mixes with the Nava-logam (alloy of nine metals) excellent metals transform into gold. My son!
Take oil with neem and mix the necessary amount of Muppoo with it. Force Choodam into this along with Pambu (Naagam). Oh King! This rids the Pambu of its agitation.
Gather the Naagam which is devoid of agitation. Take one measure of gold to ten measures of this. Take one measure of Gendhi (Sulfur) to four measures of this. My son! Interleave them together. My son! Listen further. Grind them together with the juice of Potralai as taught earlier. Attentively grind for a period of four Jaamam (2 hours and 24 minutes) and make pellets. Dry the pellets in the Sun for success. Listen further.
The word Vennai refers to butter in general. Siddhars sometimes use the word to refer to formulations with a certain consistency. We notice an example of this in verse 204. In this verse, Agasthiyar suggests a Kaya Karpam which is a combination of a Chendooram formulation and Vennai.
Appa, Listen! Place this in a shell and cover with a Cheelai covering. Carefully begin the Pudam process with ten Aeru fuel. Right at the start of the next day, carefully uncover and check the contents in the Pudam. Preserve the residue in a Peengan container. Exquisite Chendooram starts flowering. Gather this Chendooram growth. Happily, consume along with Vennai.
Consuming this is like taking Kaya-Karpam. You can live for a long time, namely, a Koti times Koti years. However, those who discover this product do not share the way to prepare it with others. I gladly composed several texts after a great degree of analysis. I deliberately hid them in caves, away from the sight of several Koti men in the world. The Naathaas hide the secret about Siddhis by claiming a lack of texts about them.
Let me share another technique for Siddhis. Pulasthya! Listen. Take a Saer measure of well pounded copper. Take a Kalanji measure of cured Chendooram. Take a Kalanji measure of gold in its seed form. Melt them methodically. Melt them into a pearly bead which imbibes Guru qualities. It gains three-hundred-fold purity.
This is the most desirable gold. Its freshness compares to the just-been-born feeling in the world. Several iterations of purifications yield this pristine gold. The rare original gold too cannot match its purity. Appa! this gold with great qualities is meant for Shiva Yoga.
I have composed this Kaandam volume after understanding the hints related to the best techniques taught by the Naathaas.
கருத்துட னே பாடிவைத்தேன் முதற் காண்டத்தில்
Agasthiyar groups thousand verses into one volume. He calls each volume as a Kaandam. Each Kaandam presents one major theme. In few verses, Agasthiyar introduces the theme of the first Kaandam volume.
This is the nature of this Kaandam volume among the twelve volumes. The topic of Muppoo is the inspiration for this Kaandam. I include intimate secrets (related to Muppoo in this. I present about Kaya Karpa which I consumed. I present the way to extract the famous Muppoo. I include as many esteemed methods as I desire. Indeed, I composed this Kavya volume with great fondness.
The Kavya text of twelve thousand verses is a revered composition. I composed it enhance the life of students. I composed it through the grace of the compassionate and victorious Aswini twins. I gathered these verses into a Kavya format which is sweet. I skillfully split it these into twelve volumes. The elegant Paraaparai appreciated this work and granted me a boon to experience the transcendent domain.
Agasthiyar divulges his abode to Pulasthya
The divine mother granted such a boon. Know about one more incidence. Listen with enthusiasm to what I am telling for your benefit.
Agasthiyar began to communicate psychically with Pulasthya with great skill. He conveyed the bearings to his past abode. One who is beautiful (Pulasthya) heard the intimate and bountiful sharing by Agasthiyar and became happy. Agasthiyar, the Lord, shared about the hill where he accompanies the Naathaas intimately with their followers.
We notice the use of an alternate name for Agasthiyar, namely, Agasthiyanaar. Agasthiyar uses this name to refer to his ethereal presence. We see this same reference in five other verses.
Agasthiyar told several mysteries about the hill and the beauty of the place. At the end of the Agasthiyanaar hill, there is a spring of goodness. It is, right in the middle, at the center. It is well visited by royalty, Devas and Rishis. Sacred water there as a part of the scenery. Several Koti Siddhas are present in this world.
Agasthiyar is presenting a vision of earlier times to Pulasthya. We gather this from verse 215. In this verse, we learn that Pulasthya saw the Samadhi of Agasthiyanaar. We can conclude that this is also a part of the same vision.
A prosperous Mantap structure rises midst the streams. Excellent one! Several Koti Siddhas visit it with their unapproachable retinue. Appa! A large group of Rishis accompany them. Agasthiyanaar remains boldly there in state of Samadhi with the support of the Ashwini Devas. Pulasthya saw the Samadhi. He remained joyfully there for a while.
Appa! Pulasthya stayed for a while close to the beautiful Samadhi. During that period, he engaged in in elaborate Shiva Puja worship while offering the waters of Poruntham (Tamaraparani river). He observed the following.
People came entreatingly to the huge and prosperous Mantap which arises midst the water channels. A Kurundai tree stands there. Agasthiyar is present in the tree eternally. He is surrounded by crowds.
Pulasthya visited the Samadhi of Agasthiyanaar. At that time, he noticed visiting Siddhars revering a Kurundai tree as the embodiment of Agasthiyar. This verse tells us that Agasthiyar appeared in his physical form to a group of Siddhars.
See! Agasthiyar appears with his limbs along with a group of self-realized Siddhars. Agasthiyar engages earnestly in Shiva Yoga, in the solitude of the cave. At that time, groups of resplendent Rishis and Munis offer their respects in that vicinity. We can find illustrious Deva Rishis and Bodha Rishis in large numbers there.
அகஸ்தியருக்கும் பதினெண் சித்தர்களுக்கும் நடந்த  தர்க்கத்தை புலஸ்தியருக்குச் சொல்லல்
The debate between Agasthiyar and eighteen Siddhars
Vedic tradition estimates the age of the universe in Kalpa units. A Kalpa is a duration of several thousand years. The vision experienced by Pulasthya is about incidents of an earlier Kalpa. In this verse, Agasthiyar affirms this fact.
Pulasthya listen! Eighteen Siddhars possess great qualities. They came with groups of excellent Siddhars and Munis. They came to triumph in a debate with me. Each one of them had composed sweet texts. I had gathered these for the purpose of composing my text. This was during a Kalpa when I composed my work of twelve thousand verses in rhythmic poetry in the world.
The leading section of the crowd came towards me. There was a young man in their front. He came straight to my Samadhi which was under the upright Kallal tree (Portia tree). One thousand men surrounded him. They belonged to eighteen families. The young man picked up the well composed text and befittingly presented the main topics of contention about it.
They spoke about the compositions related to specific Shastras. They spoke in the presence of Agasthiyanaar. They spoke about exalted secrets and their deeper meanings. They spoke these for other seekers there to know. “Your composition divulges hidden principles which are out of common reach. It makes them clear. O Guru Muni! We decided to come as a group to speak about this to you.”
The group of Siddhars spoke thus. Agasthiyar who was under the robust Kallaal tree in front of the Pushkarini waters congratulated every one of them. He debated with a sense of intimacy with them. He called out to Sundarar and paid special attention to him to win him over. He told him “Let us gain victory by by speaking sweetly under the Kallaal tree”
Agasthiyar debated them to gain victory. He sought their fully finished texts. Roma Rishi who was resplendent got up. He stood in front of Agasthiyar who was in his Suroopa (representation of divinity) nature. He said – I composed a copious version of a Pari-bhasha (technical glossary) text. You composed a Pari-bhasha text which is filled with Karu hints (abbreviated). Have you skillfully altered (my hints) about the Andam which is the stable Vazalai?
You hid the secret about the mentioned Vazalai, instead of discussing it in a subtle way. The Naathaas do divulge the nature of the Andam which is a poisonous rock. They skillfully mask the hints. You have done the same well. The (Your) Pari-bhasha composition which is filled with hints is not celebrated by the world because the world considers it worthless.
Anyone who fails to understand a meaning with the help of Shastras does not find the steady path. This happens when a Pari-bhasha composition present facts about the goal without offering practical tips to get there. Such a text can be interpreted in different, in fact, too many ways. You hid hints in the Pari-bhasha. These hints, when applied onto important texts, yields double (multiple) meaning. You point to Andam, the poison stone as the crown possession, through good hints. However, you hide the way to reach it.
He (Roma Rishi) quoted every instance of such breach in the subject matter of Muppoo. He accused me of abbreviating the science (of Muppoo) to my mind’s content. His applied the accusation to how nature creates Visha-Kal. The Shastras about Vedhai techniques bring a bounty at every step. These Shastras establish the steady path in this world which is ancient. All the Siddhars in the world revere the Andam rock or the Visha-Kal which the Shastras describe.
(Roma Rishi says) Keeping the knowledge of the revered Visha-Kal of Siddhars away from the world leads to one flaw. True Siddhars speak indirectly about the way of the Visha-Kal while praising it. Consequently, someone may see the place of Visha-Kal and treat it as an ordinary place without an understanding of the hints about it. Let us review the reason for a Pari-bhasha text not elaborating clearly about it.
(Roma Rishi says) You recognize the place where Muppoo grows and the way to this place. You see the delightful blossom. Immediately you declare this to be not a flower. You say that it is present in a stable place. You conclude that the world will perish if the blossom appears all over town.
You see no such problem with the growth of anything other than Vappu. Vappu forms from the refined Muppoo. Muppoo forms from the special Vappu.
Vappu is one of the derivatives from Muppoo. The foremost Pani-neer (dews) become Jayaneer. Neer (water) forms from the unfailing (seasonal) rainwater. This turns into Pani-neer because of a special coolness (in the surrounding). The cloud neither has a form nor is formless. It terminates and reappears along with thunder in Vazalai. This happens during a rain shower in the hot weather. Strong winds unite with this as well.
These weather conditions are seen in the month of Chitra. The clouds thunder aloud in delight. Suddenly wind arises like a bright flame. It (energized rainwater) drops to the earth causing exhilaration. Speedily, Mathi-Uppu, Kara-Charam, and the natural Uvar-Uppu form. You consulted Pari-Bhasha compositions to your heart’s desire and hid key facts.
(Roma Rishi says) You withheld the location of Bhu-Neer with Kaara-Chaaram quality. You fail to point out the fertile growth of Bhu-Neer in the world. Vazalai is powerful. You discovered its secret location and qualities. You arrived at the perfect estimate with respect to this high quality Vazalai. However, anyone (who consults your text) is unable to find the location of the Anda-Kal even by clearing the forest. You claim that a sharp reader can find the secret by scouring your Shastra text with deficit information.
(Roma Rishi says) Indeed, you claim the following. A special Uppu forms from a nice cold drop which fall from the clouds. Sun is a cause for this Uppu. The Uppu grows midst other speedy growth. This Uppu is the superset of all kinds of edible salts. This Uppu seeks the banks of scared waters. The purest form of this Uppu is the best. This is harvested in Kanyakumari in the southern direction.
(Roma Rishi says) You state this Uppu to be the Andam and the Pindam. This is the Uppu is the Nadu (middling) Pindam in the world. When perfect, it becomes the Thalai (foremost) Pindam. You say that this is the lustrous Kadai (ultimate). You say that it is the Pinda-Kal among watery substances. You claim this to be the Kal (stone) which grows over a long time. This Kal grows obstinately. You highlight the above hints about Anda-Kal.
(Roma Rishi say – you say the following) This Chukkaan Kal (lime rock) grows by itself. This Kal with great qualities is the Brahma-Kal. Gudu-Gudu-Kal outgrows and becomes Chukkaan. This is the Matti-Kal which grows briskly. It is the attractive precious gem which is ever silent. Its other name is the Kal which is the seed of great poison. It is also the terrible Roma-Kal.
(Roma Rishi says – You say the following) It is the special Korai-Kal. This Korai-Kal is the germinal Matti (Putty). It prefers the grassy land called Paalai. This plump rock is reputed for magic. As the Nama-Kal, it has reddened through oxidization. Nama-Kal is the pure red rock. It develops on the earth through magical brilliance as the Pindam.
(Roma Rishi says – You say the following) Pindam is referred to as Kal (stone). It germinates from glorious Pani (cold water droplet). You say that this Kal manifests in the Andam (cosmos) when Ganga falls on it. You hid a significant hint, namely, this Kal grows with the support of the Earth element. The Earth element is like the Danda staff. You have deliberately inserted sections in your composition which create a feeling of lack in a reader. This is a lack understanding the text fully. Your composition is therefore defective.
(Roma Rishi says) Anyone can be deluded by reading such Pari-Bhasha compositions. He is lost in a futile search. A worldly person perishes. He carries a dejected look and loses his wealth and wisdom. Such people gather in large numbers. Koti such people are lost in the world.
(Roma Rishi says) Indeed, there are Koti such people. Countless number of people have perished despite consulting the Pari-Bhasha text due to the secretive nature of these texts. Someone may think it (Kal) to be a stable feature of the land. He may enter the forest to enthusiastically seek the blossomed Vazalai in the period of Chitra month. Many have perished in this search in the forest.
(Roma Rishi says) Indeed, many perished despite consulting Pari-Bhasha texts. They perish without really understanding the text. Students do not understand the manifest sign of Vazalai because they hold the undivided Pari-Pooranam to be the ultimate truth.
(Agasthiyar says) Out of compassion, I have shared the Pari-Bhasha knowledge of Roma-Rishi within five hundred verses in my work. Anyone who master it by reading it iteratively gains the reputation of a pure Siddhar.
Appa! It is a surprise that people of the world have not discovered the Pari-bhasha of Roma-Rishi. It (Pari-Bhasha of Roma Rishi) needs no further clarification. It does not conceal any practical tips.
The approach of Vazalai brings prosperity. I included this in my second Kaandam volume. On one can find this beautiful composition derogatory. This is certain.
Pari-Bhasha is like the technical glossary. It must be used together with a few other reference books. In this verse, Agasthiyar mentions the importance of Sutra texts, Shodasha texts and their notes.
Excellent one! a Shiva Yogi certainly understands this Pari-Bhasha. Make your conclusion (about the meaning of a text) after doing Niruthi style word analysis. Continue consulting my text for a long time.
Consult the sixteen Sutra texts which are important like the blood. Consult the two Shoshasha (associated with 16) texts and their notes. Decisively understand the usage of the technical words or the Pari-Bhasha. Appa, gain the skill to succeed in making the Muppoo (through all the above tasks).
Proper time is crucial to successfully harvest high quality Muppoo. In this verse, Agasthiyar recommends consulting Panchangam texts to determine the time.
Understand the time for concluding the preparation of Muppoo. The intense Sun stands still on one day. Determine this day from the text (Panchangam). Reach the woods when the yearning is high. Reach the destination through the proper path. Pay attention to you Rechaka (exhalation) to control any perturbance in the residence (body). Consult my text for the best timing. Dig and take the bottom portion of earth from a Parai (a measure of five Markal units) hollow. Appa, allow this mud to dry in the Sun.
The loose earth draws moisture. Place a Salla or a thin gauze of loose texture, lengthwise, when the breeze settles fully. Keep this pure and do not allow dew to form on top of the gauze. Let it remain covered thus for three days. Carry my Pari-Bhasha text with you. Carry some well water in a covered basket. Mix the water with the loose earth such that you hear a Kumural (buzzing).
Again, place this in the Sun for three days, after mixing everything well. On the fourth day gather this without disturbing it. Place the Salla cloth along the edge at the bottom of the lovely hollow. Take the loose earth which has been mixed thoroughly. Pour it over the fine Salla and cover the Salla fully. Cover this well with more earth which has not been disturbed and separated.
Wait for three days. Approach the place before sunrise, and part it while consulting the hints. Recognize the signs of a good finish as per the Pari-Bhasha text. You can notice Bhu-neer spread on the ground, usually to the depth of Chaan measure. Child! Collect this true Bhu-Neer. Dig another hollow and swiftly pour the Bhu-Neer into it. Listen further.
Listen! Collect the Bhu-Neer and pour an appropriate measure into the hollow. Spread a Salla cloth over it. Cover the cloth properly with mud. Appa! Compact this down with force and wait for three months. Retrieve the mud by digging. This superior mud is compact.
Break this solidified mud. You can find the hard Andam Kal. It appears like the germinal Pindam which hardens by rolling around and gathering mass. This Kal has another name, namely, the Aanai-Kal which is like Matti (putty). This Kal or stone brims with excellent Kaaram-Chaaram quality. Its spherical core is dense. It is the Karum-Kal (flint for striking fires). See the brisk nature of this Kal of bounty.
Who can recognize the Pinda-Kal which is called as the Andam, in the world? A Shiva-Yogi can recognize it. An intelligent person can recognize it instantly. An honest person with Vitta-Kurrai merit can completely discover the path of Vazalai. Skills for the discovery arise within him. Many desirable formulations make use of the Pinda-Kal. Listen to these ways.
Let me talk about the Andam-Kal. Take the Anda-Kal and follow the clear guidance of Naathaas. Excellent one! Place the Jaya-Neer which has Kaaram quality in contact with Anda-Kal. The Kaaram quality of Jaya-Neer intensifies. Who can know the way of Andam in this world? Without failure increase the Kaaram quality this way with the help of Andam-Kal. Start the Jagam grade Pudam process in a proper manner.
Andam-Kal turns into Chunnambu. It smells strongly of powerful Chunnam. This (Chunnam) is an adversary to a long list of Charakku ingredients. It can overpower an unsurmountable enemy. Thirty kinds of Paashaanam poisons turn conducive under the support of other friendly ingredients. Search for the Muppoo of Andam which is a Vazalai and preserve it with clarity in a Sisa container.
Take a mustard seed quantity of this Chunnam along with Karu grade Vennai (a buttery formulation). A small amount of this acts like Kaya Kalpa. You can become dear to the Naathaas and ask them for Muppoo. They will tell you to not share the high quality Muppoo even if someone asks for it nicely. Siddhars may shower you with benedictions and ask for the Muppoo.
(Naathaas say) Do not share it with them out of elation. Do not fear their curses. You have become a Siddha the moment you encountered Muppoo after a long wait. The eight great benevolent Siddhis dance to your wish because you understood the nature of Vazalai with great interest. Consume the powerful Parpam along with honey. You can then live in the world for a long time.
You can live for a Yuga period of Koti years. You can see the beauty of the four Yuga periods. Your endurance increases and the body becomes like a rock pillar. Through contentment, your body sheds its burden like removing a garment. Your body gains a golden shine after becoming light. Bountiful Vaasi becomes a secondary goal when you hold the state of Samadhi for a Koti Yugas. Your beautiful body does not perish.
The body of Siddhar saints is reputed to retain a shine even after burial. In this verse, Agasthiyar attributes it to the power of Muppoo. Human beings have three bodies, namely, the gross, the subtle and the spirit. In this verse, Agasthiyar mentions the impact of Muppoo on all the three.
The good nature of Muppoo does not perish. Vazalai superlative because of its excellent Kaaram quality. The body retains its golden shine even if it is buried under the ground for a long time. It remains defect free.
You can steady the Kaya body (subtle) through proper means. The life force cannot be stopped even if the Kaya body is stopped. In this world, a sullied mortal body turns into mud. It must perish even after surviving for a long time.
The Neetru process releases impurities from an ingredient. This can result in a high quality Parpam. In this verse, Agasthiyar mentions the action of the Parpam on Nava-Logam (a rare alloy of nine metals).
Powerful Vazalai purifies harsh ingredients in the Neetru (ejection of moisture) process because of its Kaaram-Chaaram property. Oh King! Let me explain the ways of Parpam by the grace of my Iyer, the ruler. Infuse the Nava-logam alloy with Vazalai with the blessings of the excellent Manonmani. This supreme Parpam is Aemam. This is a superior transformation which cannot be described in words.
அகஸ்தியர் சுப்பிரமணியரிடம் உபதேசம் பெற்றதைப் புலஸ்தியர்க்குக் கூறல்
In this verse, we understand the fact that Sri Krishna received the blessings of Subramaniar.
Let me tell you one more unsurpassed technique. Excellent Pulasthya! Listen. I stayed close to Vadi-Velar (Subramaniar) with humility and with affection. I went there to receive instructions the way Kannan (Sri Krishna) had received earlier. Agasthiyar sought Naadanta grade Siddhis from Velavar with great humility.
A terse explanation of the fourteen Maheshwara Sutras is attributed to Nandeesar. In this verse, we notice Nandeesar to be one of the recipient of the knowledge from Subramaniar.
He (Subramaniar) was compassionate to me as soon as I told him about my seeking. He assured me of knowledge. He told me that he would instruct me at length by answering my questions properly. Vadi-Velar skillfully instructed Agasthiyar with a happy countenance. Nandisha stayed there with his followers when Vadi-Velar continued with the instructions.
The letters of the Sanskrit language have mysterious powers. The same is true for the alphabets of the Tamil language. In this verse, we notice that Agasthiyar gained this secret knowledge from Subramaniar.
Vadi-Velar instructed Agasthiyar into the nuances. Agasthiyar gained the knowledge of all Kalaas, and his mind gained contentment. He became a known Guru in the world. He excelled in many knowledge texts. He became the foremost composer of texts. He possessed the transformative powers of Aksharas. The great Agasthiyar gained excellence.
Velavar saw Agasthiyar in front of him. He initiated him into the knowledge of silence.  Agasthiyar had sought the location of Subramaniar just for this. Velavar could convey this knowledge without verbal eloquence. Agasthiyar nullified his Karmas with the blessings of the creator. He worshipped the ruler of Kailash. Shiva blessed Agasthiyar to hold the memory of himself in the mind.
Subramaniar shares fine aspects of Knowledge
Murugan who is Vadi-Velar was ready to share more knowledge with Agasthiyar. Agasthiyar excelled in explaining the details. Agasthiyar had learnt the best Puranas and history well. Agasthiyanaar Muni resided in the southern Pothigai hill like its ruler. Murugan, the transcendental Guru, shared famed knowledge with Agasthiyanaar who had gained the grace of Manonmani, the divine mother. Manonmani is compared to a blossom.
My son! He shared with me wonders about the four Yuga cycles. He shared these well within the Dvapara Yuga. I learnt about a curse which descended on me even though I was straight forward. This curse arose on the bank of a divine pond/river because of the bird Jatayu on account of excess bravery. Murugan willingly ridded me of this curse.
Upon retrieving my Siddhis (in Kaliyuga) I saw the incidence about the curse of Jatayu and other past incidents in the world. We do not find the details about them in the shastras in Kaliyuga. I am willingly sharing this incidence in this text for your benefit. Even Devas and others who read this text cannot know the details of the curse.
Some blame this text out of ignorance. Appa! However, many others gained blessings. O King! The Upadesa knowledge of Vadi-Velar reached me like an arrow which hits the bullseye. Vadi-Velar shared the foremost Upadesa knowledge clearly. I received this Upadesa earnestly. I lived honestly for a long time.
I received the beautiful Upadesa from Vadi-Velar. I went to Pothigai hills and a koti Siddhars deftly welcomed me with pots of sacred water. After bowing down earnestly. they left with the articles of benediction. I found a suitable cave and happily settled in Samadhi.
அகஸ்தியர் பொதிகைச் சிறப்பை புலஸ்தியருக்குக் கூறல் 
Agasthiyar tells Pulasthya of the greatness of the Pothigai hill
Eighteen Siddhars visited Agasthiyanaar in an earlier Yuga at the banks of the Tamaraparani River. The eighteen Siddhars visit Agasthiyar again after he met Subramaniar. In this verse, we learn that they visit him in the Pothigai hills.
Appa! See, I remained thus in Samadhi. Eighteen Siddhars arrived at the entrance to my cave. They brought their respective texts. They had composed them sincerely. These eighteen Siddhars presented their deftly composed thirty Koti texts. Appa! You can gather the same knowledge from the compositions of any of these eighteen Siddhars.
They brought the above texts to the cave in the Pothigai hill. The Pothigai hill is like the Kailash. They conducted a meeting in front of the cave till they were finally satisfied. At the end, they each carried the text which they desired. I composed a text after searching other compositions and by incorporating suggested rectifications. I composed the text which the Siddhas, Munis and Rishis endorsed. The world respects this text.
I borrowed contents from the works of the eighteen Siddhas. I presented them as Kaandam volumes in the Perunool text. Each of the twelve Kaandam volumes can brings salvation. Excellent one! There are one thousand verses in each Kaandam volume. This abridged Kavya composition contains twelve thousand verses only. I composed it for the happiness of human beings. Eighteen Siddhars were upset upon seeing this fresh Kavya composition.
They directed their anger at me. They found some hurried justification in the Shastras and placed all texts disapprovingly in the cave. However, they placed the texts in an orderly manner in the cave. I engaged in worship per rule. I performed eight-fold Archana worship with offerings and settled into steady Samadhi. They placed the text next to me.
Tamil records mention flood events from the distant past. Siddhars anticipated these floods and persevered their writings in high ground, in caves. They encased important texts in metallic cases. In this verse, Agasthiyar also refers to the encasing of Perunool texts.
They placed Several texts with disapproval. My students chose my text as the Guru-Nool. They placed this abhorred text with difficulty in the front portion of the cave. Later, people witnessed a pralaya flood. They saw some texts float in the flood. Yes, we saw the well wrapped Perunool texts and the associated instruments float safely.
A flood destroyed Dwaraka, the city of Sri Krishna, at the end of the Dvapara Yuga. In this verse, Agasthiyar mentions his attempt at reconstructing the Perunool Kavya work after this flood. He also states that several related reference texts were lost.
I gathered and scrutinized all the discovered texts. I organized them under twelve volumes, each with a Karu or the core subject matter. I presented this to the world as the Perunool. The Panditam (the art of healing) survives in their true form through this work. The ocean smashed some works. Because of this, the explanations about Shruti or Veda perished. Our current knowledge is limited to the text which floated close to the ocean beach to be gathered.
Rishis do not divulge the core secrets in their works. Siddhars are more open in this regard. In this verse, Agasthiyar mentions this key difference between Rishis and Siddhars.
Siddhars adoringly modified the texts which came to be discovered. Rishis carried these to a secret cave and hid them properly. They hid the core secrets from the texts which they created. They hid it by withholding explicit explanations related to secret teachings. However, Siddhars promptly published the observed core teachings along with the rest.
Understanding the collection before reading the text
In the next seventy-five verses, Agasthiyar presents a long list of source material which he has consulted. In this verse, he says that a knowledge of these can help anyone who reads the Perunool work for gaining liberation.
Pulasthya listen! I devised a way to successfully consult my text. I shared this with Siddhars and Munis. I developed a methodology to read this text. A devoted seeker can gain benefit by following this. This text guides one towards liberation. I reviewed my text in this context and created a list of source texts and other references. I present the list as per the guidance of Manonmani. Manonmani is the divine mother, Shakti who fulfills our desires.
An experience of magic can draw anyone towards occult texts. Agasthiyar compares this to the draw of an imitation stone. A seeker stops his pursuits after experiencing fullness (Puranam). Agasthiyar begins this verse with these two ideas.
I affirm, the foremost text (which draws your interest) is like the imitation gemstone. The final text (which you will consult) is the true refuge. It is the Poorana text. I praise the Poorana-text. This final text is the divine mantra of happiness.
Consult the six hundred verses thoroughly. Appa! Eight hundred verses contain a gist of the Perunool. The group of four Kaandams thunder up in three hundred verses. Three hundred verses contain the nice Kaandam volume on toxins.
Know the Kaandam about Asva or horses after reading the respected Kaandam on toxins.
One hundred Sutra verses cover the splendors of Pooranam. Know the two hundred verses which discuss natural qualities. The Perunool work of a thousand verses is revered. Five hundred verses summarize the challenging Karu-kidai. You must read the three hundred verses on the topic of tenderness and love. Three hundred verses cover superlative Chendoorams.
See the five hundred verses on Karuk-kidai. See the beautiful verses on Vaippu (poisons) which is white in color. Straight away read the six hundred verses which are attributed to Janaka. One thousand verses are about the upright lotus (in the eyebrow center). Read them. Read the collection of eight hundred verses which are attributed to the Chattai-Muni Siddhar. Consult the Kavya composition on the notes by Kapila. The Chintamani is thoroughly organized. Read the one thousand verses which relate to it. The best five texts are the Veda indeed.
The best Veda is Ayurveda. Simply read the thousand and two hundred verses. The Perunool of Bodha Rishis brings Bodham or awareness. Happily, read one thousand Kavya verses on this. See the eight hundred verses on Karpam which are nice. See the five hundred verses about Karuk-kidai about the eternal. See the thousand Kavya verses on Vaatham. The verses on favorable Draavagam tinctures are eight hundred in number.
Read the respected eight hundred verses and know the high quality Parpam which are eight hundred in number. See the four thousand verses on Mani beads which are sweet like honey. See the thousand verses on divine mantras which bring lucidity. See the three hundred verses on Karuk-Kidai related to rhythms (in existence). See the pleasing drama of the Pallu variety. The great Kavya of a thousand verses discusses Yoga methods associated with Maya which waxes and wanes.
See and discover Jaya-Gandi (temple cymbals) through one thousand verses. For better grasp, see the famous Kavya of five hundred verses which present the core Vagada (physician’s glossary) glossary. The massive Kavya of Yugi Muni increases comprehension. Scrutinize this before attending to the rest. A shorter and a longer collection of Kavya discuss exquisite Mantras. See these to your heart’s content
See Kavyas related to Mantras. Appa! see the Kavya related to Gnana or knowledge. I suggest the seven hundred verses. See them. Eight hundred verses are delicately related to it. See them. See eight hundred verses related to Kaya Siddhi to rid yourself of fear. Exuberantly browse through six hundred verses and be appeased. See the Upadesa advice which are strewn in one thousand verses. For sure, see the Pari-Bhasha which has been published.
While looking at this text on Pari-bhasha, certainly know the Pari-bhasha compositions of the eighteen Siddhars. Know all parts of these compositions. See and assimilate the thousand verses on Soumyam. See the special Karuk-Kidai work of five hundred verses. See the accepted Thirattu compilation with seven hundred verses. See the work of abbreviations in five hundred beautiful verses. See the thousand verses of Nandeesar to understand the classification of alphabets and letters. See the three hundred verses on the bountiful Karuk-kidai secrets.
The Peru-Nool of Nandeesar has three hundred verses. Persevere and see the Nighantu work of Nandi which has three hundred verses. The Pancha-Kavya work is a good. See it. See the six hundred benevolent verses of Thiru-Moolar. It is the best among old works. See the last Kaandam. This is clear like a crystal. See the text of a thousand verses describing Deeksha initiations. This text is hard to understand. See the subject matter Nighantu with its one thousand verses.
See the three hundred verses of the basic Nighantu of Nandi. See the exquisite Nighantu of Bhogar. See one thousand verses of Thiru-Moolar which remain fresh. The Kaandam at the root of pediatric healing is a Peru-Nool. The three hundred verses cover the subject matter in the science of healing a child.  See the Soumya numerical work which is like a bouquet. Thousand verses discuss the nature of worldwide magic. See these verses.
The eight hundred verses of Maccha-Muni are worth seeing.  The Perunool of a thousand verses contains Karu or key information. Read it. See the thousand verse work of Karuvooraar and soak in knowledge. See the famous three hundred and odd verses. In order to quit something, see the thousand verse long work of Rama-Devar. Appa! Also see the five hundred verses on Karuk-Kidai. For intuitive insights see the thousand verses of Chattai-Muni. See the work of two hundred and odd verses.
Pulasthya, listen to another good advice. The works of Naadanta grade Siddhars are like a tall mountain. I find it difficult to list them. However, let me explain them nicely to the extent I know. Listen! Indeed, Sages have gifted and protected many old Shastras in the world.
This is a fact. See the Kaandam volume of Konganar Siddhar. Excellent one! See its five hundred verses. See and benefit from the eight hundred verses on worldwide magic. See tricks described in the beneficial four Kaandam volumes. See the thousand verses of Dhanvantari with steadiness. The Nighantu with three hundred verses brings skills. Read it. Pulipaani’s five hundred verses are known for the way he presents them. Read it. Read the three hundred verses which discuss orderly magic.
Three hundred verses on Shiva-Jala (magic of the Shiva order) is worth knowing. See the thousand verses on bountiful Pooranam. Thousand verses describe the magical adhesive craft called Ottiyam. Read them. In addition, read about the best of Salliyam magic (which is associated with subaltern divination). See the Pancha-Kavya for success to increase fertility. See the exquisite Sampoorna Kavya. One Kavya presents the nature of Pranava and the way to access it. Read this short Kavya totally without temptations.
You can avoid destruction by consulting these texts in their entirety. Let me talk about several works from the ancient times. There is a rule. Someone must see uncorrupted Peru-Nool texts before reading the short texts. He can consult short texts as secondary sources. Let me make a list of several short texts which are not corrupted. Let me talk eloquently about precise Sutra works. There are numerous Sutra works on worship techniques. Their numbers are in several Koti. Let me tell you a subset which I discovered in the world.
I can tell you about the thirty-two verses attributed to Subramanya. The eight (works) of Konganar are considered Koccham or extras. For success see the ten (works) of Rama-Devar. See the Sutra work related to Vedanta grade Vazalai. See the Sutra work on Sudalai (cremation) to know the secrets about death. Great King! See the text describing Sanjeevi oil. Embrace the sixteen (works) of Nandi. Know about the famous oil of Siddhis.
See sixteen Sutra works on Ennai oils. The compassion filled work on the science of healing is beautiful. See it. See the work on the science of healing babies with conviction. Before that see twenty related Sutras. With a cool mind, read the Kavya work on summaries. See the sixteen with esteem. Adoringly see the eight works on the Jyothi Mani Kuligai tablet. Also see eight attractive works on divine mantras.
Eight works describe five divine mantras. See them. See the sixteen beautiful works of Roma Rishi. My composition of a set of sixteen describes the oil of Karu grade Gendhagam (Sulfur). See it. Fully read the text on ways to purify polluted Charakku ingredients. Know the way to skillfully read the Nadi pulse of rulers. Agasthiyar has composed a work on Gnana or knowledge which provide proper direction. Read the sixteen associated works of bounty.
See the Nadi work of Suta Muni. There are eight fine knowledge works. See them. For better grasp, see twelve summary works. Read the elegant Sutra work on Vaatham. Twenty works of Thiru-Moolar discuss bandaging procedure. Appa! See the Upadesa guidance there. Enthusiastically read the text by Agasthiyanaar on Muppoo. I have discussed methods related to Muppoo in thirty works.
Know about Dakshina Murthy. I have spoken about him. There are ten works on Vakara which is pure. See them. There are sixteen Deeksha initiations which are the foremost, Know them. There is a leading summary on this. See it. Konganar’s three Kaandam set brings skills. Pulasthya read all its parts and understand them. The flawless three Kaandam set is the Thiru-Manthiram. It is best to read it briskly.
There are fifteen good Sutras. Understand the beneficial Puja methods therein. The Sutras of Roma Rishis are like a Peak. Their importance does not diminish. See them. Goodness arises from sixteen Vakara Sutras. See eight associated works with vigor to successfully make Konganar’s Kuligai tablet. There are eight Kuligai prescriptions of Nandeesar, a Vedantin.
Know these eight Kuligai tablets. My elegant work contains knowledge. I boldly present sixteen branches of knowledge with determination. Pulasthya! Listen. Gain profit by seeing the ten works of Vaan-Mikar (Valmiki). See the sixteen works on the Yoga or Shiva who rides on his bull. My composition is pure knowledge by it nature. Nine intelligently churned works are fresh like the butter.
Nine works describe healing through Kummi (singing, clapping and dancing to a rhythmic poem). There are ten equivalent works on preparing Chunnam from Anda-Kal. The miscellaneous work of Maccha-Muni has five hundred verses. Read them. Read the associated Sutras and the eight works. Thirumoolar prepared a pain relief oil for the Granthi or joints. Thoroughly see the associated eight works and two more. Read fifty-one verses on Roma Rishi’s magic and feel happy and wonderful.
Gopala Siddhar sincerely composed a foundational Korvai collection. Immediately see his fifty-one verses and sincerely read his Sutras. Chattai Muni Nathar composed a nice work on the use of Karpam. Diligently see the associated one hundred verses. Fifty-one works on Kechari are refined. See them along with ten faultless Sutras.
Eight works describe a plaster Kuligai. See them. The few Guru-kidai Sutras are excellent. Thirty-six Sutras are like pearls. See the sixteen verses about freshly cut Cuscus grass. See six works related to Vaatham Siddhis. See the special twenty works of Patanjali. See his eighty verses before reading my work which is like a churning staff. A postscript work of importance has eighty verses.
Sundaranandar composed a beautiful work on astronomy. Before and after that understand the procedures for endearing Pujas. See my seminal work on batchani (gluttony). See thirty verses which present the knowledge of dyspepsia. Read about the best Ootthu (blowing and aerating) techniques. See the hundred verses of Thiruvalluvar with a cool head. See the eighty verses of the Guru Nool on Thaakku (Contrarian logic).
Appa! Read my ten texts in the Sutra format. See the book of Konganar on the wonderful Muppoo. See the well-organized text on Va-Kaara in the Mathi-Venpa poem format. See the hundred best Mathi-Venpa poems. Know about the group of ten primordial entities which are the most refined. See the ten most difficult hints. My Sutra work is a collection. You are sure to benefit by seeing the skillfully presented fifty verses.
The good Sutras on Vedanta are like a hearty soup. See these twenty-five. The rest of the Sutras are the best. Great ruler! See these fifty-one. The sixteen Kaaram-Chaaram are important like the backbone. It is best to understand their qualities. Vaasa-Muni wrote Sutras on customs. See these seventy verses and gain benefit.
The Sutras on Bodham should be read. Read the thirty-two verses which are crystal clear. Correctly see the thirty-two verses to gather knowledge. See the thirty-two famous Sutras of Konganar in their entirety. Konganar is known for his perfection in Charakku-Vaippu technique. You can benefit by reading the works of one hundred Kavi poets earnestly.
Konganar’s work on Kaya-Karpam is good. Read its twenty-five verses and gain benefit. Karuvooraar has composed a work in comical Nondi style. O ruler! Read its hundred verses which are the best of this type of work. See the works of Sundaranandar who lived in the past. See the works of one hundred great poets who followed him. See my Sutra work of fifty verses for success. With that success, see hundred verses on Jaya-Gandi (temple cymbals).
See the hundred works of Shiva-Vakkiyar and his ten verses in Nondi style. See the sixteen verses of Nandi which is full of nuances. See my sixteen works which are refined. See the eight works on Vaasi with their notes. See the sixteen works which are associated with Urvasi (skill in dancing) for success. See the eight lucid works of Vaasa-Muni. To seek what is beyond, see the twenty-five verses of Konganar. Among those sixteen verses describe the best quality Muppoo.
Sooda-Muni wrote fifty-one revered verses. Brahma-Muni composed twenty-one verses in the Thaakku (refutation) style. Kamala-Muni’s eighty-one verses are superior. O King, See the Ashta Sutra work. See the sixteen works of Chattai-Muni which are written in the Vaenn dialect. Briskly see the sixteen works of Dhanvantari. The twenty-five works of Pulipaani are Paan style compositions. It is best to read these properly.
Pulipaani has composed twenty-five verses in good Thilartham style. See them nicely. See the best five works on Jyotish. See the sixteen works of Pulipaani which are notes. See the eight works of Ghorakar which are important like the backbone. Valmiki’s thirty-two works are filled with facts. See the fifty works of Vara-Rishi to determine good dates. Consult also my beautiful hundred texts.
These hundred describe Shiva-Raja Yoga. They provide insight into nuances related to sense faculties and intellectual powers. Maccha-Muni composed a refined Parijata style work. Quickly see its thirty-two verses. My sixteen works are straight forward. They reveal deep secrets in a simple manner. The Sutra work of Konganar is about the transcendental Brahman. See its thirty-two sutras to gain benefits.
Kamala-Muni composed couplet style Sutras. These sixteen abbreviations are like the teeth of an hacksaw. See one hundred fragmented Sutras. Chattai-Muni composed sixty-four Sutras. Diligently see these ancient verses. See one hundred verses of Thaeraiyar and gain benefit. Excellent one, read the rich sutras which are fifty-two in number for good luck.
Appa! See the fifty Sutra verses of Bhogar on the Pancha-Akshara mantra. The respected Brahma-Muni composed a Thaakku style work with sixty-four verses. See these verses on the topic of Shiva-Raja. What text matches the style of my work? See the sixteen beneficial Kaandams of mine. Yugi-Muni composed a Sutra work with eighty verses. Go and read them happily.
Karuvooraar composed a work in Parisanam style. Politely read its eighty verses and gain success. My sixteen works are in the Parisanam style. At length, see these skillful works. My work appears like a difficult to plough piece of land. However, it is the best text on love which is elegant. Roma-Rishi composed fifty verses on Yakshini. See and act per his advice to find the union (with them).
See the six works on Pakshini and then see the works on groups of Yakshinis. O King! You can become a Siddha by consulting the hundred verses of Dhanvantari on refined Kashaya formulations. Nandeesar’s work which details Puja steps brings advancement. It is best to consult this work with determination. Chattai-Muni composed one hundred verses on formulating Kashaya from roots. You can gain Kaya Siddhi by consulting them with interest. There are eighty verses on the essence of the supreme Dakshina Murthy. See these for yourself in an orderly manner.
Respected Pulasthya listen further. Your personal mantra is the most divine mantra. See the fifty verse (about it) which are sweet like honey. Then consult the following as suggested by the great Muni of Jyothi. Brilliant Bhogar has clearly described the six lettered mantra in his Paan style work. See its eighty verses with yearning. See the supreme eighty verses. Briskly see the Kavya work with one abbreviated notes.
Bhogar work on forgetfulness has one hundred verses. See thirty-two of these with great care. Bhogar’s approach to formulation yields celestial quality Kuligai. See its thirty-two sequenced groups. The Vedhai method of Bhogar is sweet like honey. Clearly the sixty-four verses related to it. The Perunool Kavya text excels everything. See the fifteen superlative abbreviated notes about it.
Veda-Muni’s text has five divisions. This has one thousand Kavya poems. Twenty abbreviated works never lose their importance. Hundred Sutras are at the forefront. Kanja-Muni composed a Perunool. One thousand Kavya poems survive from it. Some more remain as Sutras. See these excess sixty-one Sutras.
Vyasa-Muni gave us one great text. Excellent one! There are thousand and more texts along with this. You can succeed in these with one hundred miscellaneous Sutras. Notice the following words of Veda-Muni.
Supreme Dakshina murthy faces the South. A Perunool of Kavya poems captures his words which he spoke a long time ago for the upliftment of humanity. Excellent one. See these thousand and more poems.
See the hundred and more abbreviated derivates of this Perunool. Without fatigue, see the ten Sutra derivates. An additional work is the abbreviation of the Nighantu sayings of the Satta-Nathar of Kailasha. See its eighty and sixteen verses. There is nothing frightening about these. Appa! Know the Kuligai formulation of Shiva-Vakkiyar. Karuvooraar composed a law text without detesting. People in the world cannot find anything equal to it.
There is no parallel for the eight hundred verses of Maccha-Muni. Excellent one! See the sixteen abbreviated notes on this. Without a second thought, see the abbreviated version of Bhogar’s work. I eloquently composed this abbreviation of hundred verses. You can see my benevolent composition which befits the composition of the Veda-Muni. I have lovingly placed a hundred Sutras in the Panneer-Ayiram Kavya style text. See them to know the celestial domain.
Veda Rishi mixes Shruti and Karuk-kidai format in his Sutras. See these. Sincerely see the preparatory steps for a Puja and the subsequent steps. These are documented in the composition of Shiva-Anandar. See its thousand Kavya verses completely. Also see the famous ten Sutras. Read the Shastras while taking this to be your duty. Those who read them properly are Siddhars indeed.
One Siddhar is an expert in one thousand Shiva-Jala magical acts. See the three hundred Sutras selected by him. What is the use of being born with skills? He wastes his life if he who does not know both destiny and the way to handle it. Subramanya clearly conveyed the following rule. “The Karu (core aspects) of Aadhaaram (Chakras) are subtle in nature. Monitor any harm to them through vigilance. Recognize Niyamas to be a solution (to keep these harms at bay). Someone who follows this advice gets liberated.”
Appa! Konganar presents one hundred brief notes in his Kavya work. See them. I composed one hundred brief notes for the thousand Kavya poems of the benevolent Pooranam text. These notes are well-knit. One thousand verses in Jaya-Gandi style are superlative. See for yourself, the hundred inspired brief notes on it. Also see the ten Thaakku style Sutras.
Appa! See Bhogar’s work on magic. See its eighty nice verses. Konganar has described Pudam procedure in a straightforward way. See the tightly coupled eighty verses. Konganar has composed a well-rounded work on Kanda-Suddhi. You can benefit by seeing its well-organized eighty verses. Busandar has composed eighty refined verses. You can gain purity by seeing these briskly.
Kaya Suddhi is the best among all purification procedures. Attain it. Know the Pranava (Om sound) which is the subtlest. Learn about the ultimate purification of Charakku ingredients. Consider friendship and enmity among Charakku categories after establishing yourself in the eternal self. Appa! Understand the fifty verses of Kumba Muni with the help of your intellect. All Siddhis arise when you read it thoroughly. Supreme Dakshina Murthy has given knowledge on the special Maaranam (one of the eight great Siddhis) of the world. See it and gain Siddhis.
My work on magic is the best. There are sixty-four divine Kooththu (dance) verses which are full of grace. See this along with Agasthiyar’s knowledge on Aksharas. Keenly and skillfully see its thirty verses. A preparatory procedure is attributed to the Ashvini twins. It contains forty-two beautiful Paanam style verses. A deftly shortened version of knowledge Kavya poems has twenty verses. Respectfully see this.
Revered Bhogar created a collection of different topics. See the fifty great verses in this collection. Idaikkadar devotional poems in Vallaadi style (used by sheep herders). Scrutinize its thirty verses. A weather prediction text is called Chanda-Maruta (stormy winds). Fondly see its sixteen verses. Karuvooraar has captured methods to prepare collyrium in his text. See its sixteen carefully.
You can gain all Siddhis by seeing these sixteen. Notice how the world acts under your Vasiyam powers and under your control. The Kumbha is the Pooranam which is of the nature of the Mathi (moon or the intellect). Konganar’s Predictive work is his Thiru-Manthiram. Know its thirty-two verses on Vitta-Kurrai merits. Karuvooraar has composed a work on magic which is devoid of malice. Know its sixty-four verses in a proper manner.
Sixty-four verses present a summary of the core aspects of the set of four Kaandam volumes. See these verses. See the eight verses of Thiru-Moolar to get the thought about Puja. When the thought arises, see the sixteen verses on Devi Puja to Devi. Fondly see the sixteen verses to understand the way to conduct the Puja of Shanmukha to your heart’s content. See the sixty-four verses of Roma-Rishi’s brief notes which are in the Baannam style. Read these with maturity.
Roma-Rishi composed four works on Kanda-Suddhi. See the sixteen benevolent Sutras (about these). See the four texts revealed by Roma-Rishi. See my knowledge work which summarizes the core in sixteen verses. Bhogar’s Vaatham Sutra work is superior. Thoroughly see its sixteen verses. You must consult Rama-Devar’s Sutra text to discover ways to understand nuances in any text.
Konganar’s Perunool is revered. See the abbreviation to its Kavya poems which are in the Thaakku style. See the excess of one hundred verses on Kandam-Suddhi (neck). See its abbreviation in ten verses with interest. The supreme Perunool has a thousand verses. O king! See its two hundred verses and the Karuk-kidai content. See the fifty sweet-like-honey verses describing Pudam procedures. See its clear summary in ten verses.
A desirable abbreviated work on one hundred Karpams is attributed to the excellent Chattai Muni. See the fifty verses of the Siddhar Yakubu. See the sixteen best knowledge texts. See the pearl like summary style text on Aadhaaram (chakras). Know the ultimate twenty Puja procedures. The ten works of Chattai-Muni on knowledge are like pure extracts. See the abbreviated work of the skillful Bhogar.
We find the word Suroopa frequently in this text. Firstly, the word refers to a level of spiritual advancement when a Siddhar is no different from the supreme being. Secondly, the supreme being has no physical appearance. Therefore, Siddhars take the appearance of a Siddhar in the Suroopa state to be the form of the supreme being. In this verse, Agasthiyar refers to an abbreviated text which discusses the Suroopa state.
There is an abbreviated work on the five great secrets. Thirty-two verses contain the knowledge related to the Suroopa. See the former half of Chattai-Muni’s knowledge in its abbreviated form. See the clever latter half of Chattai-Muni knowledge. Bhogar composed a work which compares the plight of beings to an ant which struggles on a stick lit from both edges. Read its fifty-knowledge verses briskly. Intently see the ten works on the art of dance. See the work on the ten reputed Deeksha initiation procedures.
See the ten texts of Punnaakkar which are abbreviated notes. Maccha-Muni composed a beautiful work on Kaya-Karpam. See its fifty verses straight away. Six oceans are eternal. Know about them. Who has described Kaya Karpam like Maccha-Muni? No one has! Appa! Valmiki’s Perunool is famous. See the thirty great abbreviated works (which are associated with it).
See the eighty verses on the core principles to understand Kamala-Muni’s Nondi style work. The Nondi style work of Shiva-Vakkiyar is an adjunct to this. See its eighty verses with special attention. Bead these two Nondi works with another from Konganar. Great King! See its forty verses. Punnaakkar composed another Nondi style work. Nicely see its eighty elegant verses.
Rama-Devar’s Nondi style work can be understood after reading the thirty verses which describe Jaya-Gandi Karu principles. A Pandit scholar reads the Nondi style works of several Munis. Only he can become a true Yogi in this world. Master Yakubu describes a Deeksha initiation which is challenging. Veda-Muni used similes to convey difficult to express ideas. It is difficult to convey these ideas in the world.
Appa! See the eighty Nondi style verses of Brahma-Muni of yore. It is good to see the sixty Nondi style Thaakku verses of the good Idaikkadar. The Deeksha initiation of Roma-Rishi is the ultimate. Understand them with the help of notes. This is the best approach. Appa! Anyone who experiences the softness of the ancient Deeksha initiation of Punnaakkar gains eight insights.
The Sanskrit word Shodasha refers to the number sixteen. In spiritual texts, Shodasha is a reference to any set of sixteen. The Kalaas of the Moon are sixteen. The Kalaas of the Sun are twelve. The latter relates to the energy of focus/action. The former relates to the energy of relaxation/desire. In this verse, Agasthiyar lists a few texts which discuss Shodasha.
Shodasha is difficult to reach. Know the sixteen components of Shodasha (sixteen acts of respect). See the sixteen verses of the beautiful Nandi. Know the two aspects of the ordinary Shodasha. See sixteen great Kalaas. See the sixteen verses of Nandi with determination. There are thirty-two versions of Vazalai which are filled with capabilities. Someone who properly sees them gains Shiva Yoga. They also attain the state of eternal Sayujya.
Eight great secrets remain for a seeker who understands the Shodasha. In this verse, Agasthiyar praises the path of silence.
See the sixteen aspects of revered Shiva Yoga. There are thirty-two verses on Shodasha of a Thaakku nature. Dhanvantari’s twenty-four verses are in addition to these. See the nine very difficult works. There are eight great graceful secrets. Someone who knows them is a Siddha in the world. Someone who knows the silent approach to liberation is a Siddha. Such a Siddhar knows the goal in the world which is ancient.
A Siddhar in the Suroopa state is highly revered in the Siddhar community. In this verse, Agasthiyar lists a few texts which teach the way to the Suroopa state.
Dhanvantari composed a Kavya with a thousand Kavya verses. Its abbreviation has twenty verses. Appa! know the six Aadhaaram (chakras) in this abbreviation as described by me. Each compilation contains unfailing knowledge given by other Siddhars. Someone who studies all of these with interest without idling his time attains the Suroopa state.
The word A-Roopa is the opposite of Suroopa. A-Roopa refers to formlessness. Ni-Roopa also refers to formlessness. Often, we understand the purpose of a Kaya Karpam formulation is to increase longevity. In this verse, Agasthiyar corrects us.
Kamalar’s Deeksha initiation can lead one to Suroopa. See his sixty-four verses with purity. Dhanvantari has composed a Kalaa style work on A-Rupa (formlessness). Appa! This knowledge is present in the Sixteen. The form of Nataraja conveys knowledge about cosmic nature. See this among the eight Deeksha initiations. Kaya-Karpam relates to the Nirupam (formlessness) domain. Someone who understands this with certainty is a pure being.
The Deeksha initiation of Subramaniar is pure. See the sixteen famed techniques related to it. Gautham-Rishi has taught about Kaya-Karpa in an excellent manner. See its eight aspects. See the sixteen aspects of solitude with tenderness. The daring Sundaranaar cognized Deeksha initiations. These can bring special visions and greatness. See its thirty-two aspects with purity.
Agasthiyar mentions the symbolism of Nataraja in verse 339. Nataraja hold a Damaru (tiny drum) in his right hand. He sets creation in motion with the sound of Damaru. Subsequently, he exists as the two in this creation, namely, Shakti and Shiva. Agasthiyar begins this verse with a reference to a Deeksha taught by Shiva in his dual form.
The holder of the Damaru drum (Shiva) who becomes the two has taught about Deeksha. See its sixteen aspects with elegance. After seeing this, know the eight aspects of Shiva Yoga and recognize the inner most secret. Know the text by relishing its content. Your attitude should remind anyone of the story of the honeybee which froze while relishing nectar. Excellent one! Someone who studies the Shastras without recognizing the bountiful truth wastes his time.
A few people know the secret of the Deeksha of the Ashvini twins. See the sixty-four Karu principles (of this Deeksha). This will help you recognize other Karu principles which are not evident. There is no purpose in reading every text in this wide world. Lovingly read the summary text when the desire arises for the original, namely, the Nasa Kaandam text. The one hundred verses of the summary text divulge Karu secrets. The knowledge of these secrets does not remain steady in the mind. Excellent one! The cause of this is the Kooththu dance of the Pancha Kartha beings.
Five metalevel activities persist eternally in the Cosmos. The Supreme being orchestrates each of these five activities through an aspect of himself. The Pancha Kartha beings are the aspects of the Supreme being. Existence revolves eternally because of the play of the Pancha Kartha beings. Siddhars refers to this play as the Kooththu (a street play). In this verse, Agasthiyar refers to a way to escape from the influence of this Kooththu.
There is a way to lessen the impact of the Kooththu of Pancha Kartha beings. The way is in the Nasa Kaandam which is full of notes. Its author describes one hundred great Kaya Karpa formulations which cannot be improved any further. Anyone can live long by consuming these Kaya Karpa with Theertha waters. Chaaththa-Muni affirms this in his work on the Gayatri. This Azwar saint affirms this in his Prabanadam work.
The respected Saumya text has a thousand verses. See its summary in hundred Thaakku style verses. See the ten works which I have highlighted. See sixteen summary verses which are benevolent. Surely know the Thirty-two verses on Shodasha. There are twenty-four secrets which are as if they are covered in a closed fit. These are the secrets of the Pancha Bhuta elements. Appa! See these in the sixteen verses within the eight.
The five Kavya works are accessible. They contain a description of eight hundred Hema (golden) Tattva principles. An abbreviated version of the set of Kavya works contains eighty Karu principles. The author has brilliantly gathered reputed Vazalai techniques in his text. These techniques are related to the Muppoo of exactitude. An ignorant dolt cannot understand this. One who is destined, reads them with joy.
See the powerful sixteen in a revered abbreviation of the Saumya composition. The Shodasha is related to Maya. See the great Eight along with the Four. I have spoken about the core principle. See them. O leader! See the eight Aadhaarams. My son! See the thirty-two. Excellent one! There are ten Bija (seeds) for the Koshas.
Veda-Muni has described these ten in eight verses. See them. Skillfully see the sixteen verses on Shodasha. There are twenty pearl like Kalaas. See the abbreviated version of the most refined Deeksha. See the fifty Kaya-Karpam Siddhis. See the eight special works related to physiology. With a pure mind, understand thirty types of knowledge. At least, understand eight of them.
See the two accessible works on Thilartham. A work of ten verses describes the beautiful Muppoo or Anjana. A Kattu style work of ten verses which summarize Samadhi. See the work of ten verses on core transformations. The Kavya work of Sahadeva. See its beautifully and skillfully made summary with determination. Circle through its sixteen verses. Then see the bountiful Deeksha.
See one hundred knowledge works. Study the ten nice Kaya Karpam works. Certainly, see the simple Kaandam in the front. Sincerely see the abbreviation of this Kaandam. See its eighty verses carefully. See the sixteen works on clever logic. Completely understand the Deeksha initiation into the art Muppoo. See the Sixteen verses with skill.
See the sixteen good texts on Dharma. These are a part of the Siddhar Marabu or tradition. The Kavya work of a thousand verses is at the best. This is the work of Nandi, the Guru. I deftly composed a summary work in South Pothigai. This work summarizes one thousand texts which are a part of the Siddhar tradition. Study its hundred verses carefully for your benefit.
In this verses, Agasthiyar highlights the distinction between the Thirumoolar tradition and the tradition of the eighteen Siddhars.
Subsequently, you can study one thousand and more texts of the Thirumoolar tradition. Followers of the tradition wrote these text. See a simple abbreviation of these in one hundred verses. The followers of Thirumoolar composed this as a substitute for the Shastras of the followers of the eighteen Siddhars They properly composed it after researching the original works.
The eighteen Siddhars gave their texts from the state of Samadhi in the world. Once, Bhogar went in search of the Samadhi of these eighteen Siddhars. Bhogar clearly recorded the locations after quickly reaching the Samadhi of the eighteen Siddhars. Bhogar recorded them skillfully along with Kalangi-Nathar whom he had sought.
Bhogar’s composition of seven thousand verses is revered. No other work in the world surpasses his Perunool. Bhogar received the grace of the saintly Kalangi-Nathar who the entire world respects. Bhogar composed the seven Kaandam work in a regulated manner. Appa! Anyone who studies this Perunool with faith is indeed a Yogi in the world. He is also a Siddha of this world.
Indeed! He is a Siddha. No other work can equal Bhogar’s composition. None of the eighteen Siddhas have composed anything like it in this world. Bhogar has celebrated the wonders of this world in this work of seven Kaandams with seven thousand verses. The intelligent Bhogar Rishi composed several famous texts for the benefit of his disciples. We can claim this work of seven thousand verses to be the most eminent among texts which talk about liberation.
You can consider my Kavya work of Perunool to be an indirect match to that work. I composed twelve Kaandams with interest. I teach many approaches which are in the world in the Kavya work of twelve thousand verses. This work is like the teeth with which one can chew knowledge. Shiva-Raja class Yogis praise my good text for gaining friendship.
Each of the eighteen Siddhars is of the caliber of a Shiva-Raja Yogi. Someone may praise the well composed works of these eighteen. He may not gain relief from worldly stupor even after properly researching these texts. However, anyone who scrutinizes my skillfully presented text declares it to be the Perunool. I discovered the knowledge in this text through the divine power of Ashvini twins who are my lords.
Appa! understand the techniques described by me in this Perunool Kavya. Study this text completely. without leaving any portion of it. Anyone who does so becomes a Siddhar in this world. One who follows the techniques described here becomes a Shiva Raja Yogi. He is a Siddha who has crossed to the other bank of this existence which is very ancient. This skillfully composed Perunool of Kaandam is like an ocean of skills and resembles the seven great oceans.
Let us discuss the contents of this text. Appa! This text contains the eight great Siddhis. I have described innumerable Karu secrets. This book describes innumerable secrets which are attributed to the Naathaas. Naathaas have hid them as if it is within their closed fists. There is a natural way to transmigrate from one body to another. It (the Perunool) contains Karu principles and their numerous variations. It effortlessly points the way to Shiva Yoga. Properly learn the eight great Siddhis with the help of this text.
See the Mohanam power through this text. Bedhanam power oozes from this text. Plough out the Vidhveshanam power from this text. This text includes the exquisite Ucchatanam power. Scratch the surface to find Vasiyam and Aakarshanam powers in the text. The same applies to Maaranam and Sthambanam skills. Properly find Gnana or knowledge, Yoga and the great Kriya from this text.
Appa! The text covers topics from Vaatham to Vaidya cures. It covers Jalam to the magic that happens in a blink. These and several more crore tricks are of an inferior nature. The text discusses long lasting magic too. These are the magic which happens at the slight of the hand and a woman’s enchanting ways.  Appa! You can learn the way to warm up a stupor inducing Podi powder as well as the Pranava Mantra. You can learn the guarded Nokku magic (inducing a transformation with a mere look) or gain the power to command a Kurali (a dwarf creature). You can know the Vasiyam powers of sleep-inducing herbs. You can discover great Damaru (palm sized drums).
You can find numerous techniques related to – rare Chooranam and Rasayana, desirable Lehiyam and Gritham, special oil and Thailams, empowering Chendooram and Parpam, reputed Kattu and Mezhugu, chosen tablet and Kapata, and exquisite fumes and collyrium
Appa! You can learn the technique to bandage the bite of a feared snake and about Kappu (a way to pull out toxins). You can learn to make tinctures made with the poison of snakes and the high quality Jayaneer. You can find the way to make Thilartham which is associated with Manonmani who resides in the lotus. You can make good quality collyrium which can command Yakshini beings. You can find the enduring ways associated with Ashtanga Yoga. Discover the portal to the magic of the universe.
You can watch the play of different kinds of magic. This includes - Jalam (ordinary), Indra-Jaalam (extraordinary magic), the magic from the use of the simple Vibhuti ash and the wonderful Mahendra-Jaalam. Discover any steady (secret) fortress with the use of these magic.
The Kriya techniques associated with the cremation ground are of a different variety (from the above). It is not possible to cover them in this text.
I have thoroughly described Kaya Karpam in this text.
This text covers topics from revered Shastras. It covers topics from the powerful Vedas. I have sung the Upadesa teachings given by the elegant Manonmani in this text. Pulasthya! Oh King! Let me share more. Listen to many other mysteries in this world. Let me share with you the secret about the treasures left by wonderful Siddhars, Munis and Rishis.
Let me share about the traditional path of Siddhars. This practical path leads towards Samadhi. It is thronged by large numbers of privileged disciples. I will tell you the greatness of the Naathaas. There have been innumerable Siddhars in the world. They have all paved the elegant path. I describe all these without an error. See the excellent way in which I discuss them in my text.
You can find a discussion about the amazing works of others in sections of this text. Excellent cures have existed in this world from long ago. I researched different texts for the truth about these cures. Appa! I gathered these truths in this Kavya text. The works of Rishis and Munis are praiseworthy. However, they do not mention any great cure in detail.
The greatness of the Guru Nool text of Ashvini twins
In the past, Siddhars compassionately composed some texts like my reputed Perunool. The Ashvini twins taught me some knowledge in Dvapara Yuga. The elegant Manonmani, the divine mother, gave them a beautiful Guru Nool. The Ashvini twins gifted this Guru Nool to me in this world which is filled with Maya.
The Ashvini twins composed a Guru Nool in the Sanskrit language along with notes. They nicely taught a short version of this to me. I expanded this into a Perunool in the Kavya format. I enjoyed composing it in Kaandam volumes.  It is not possible to compare any other work in the world to this work of twelve thousand verses.
I researched the extant Shastras at that time and gave twelve beautiful Kaandams.  The Rishis, Munis and Siddhars who are great Gurus accepted the Kaandam work which is like a hill with a peak. The Rishis and Munis who lived in the south chose this as the Guru Nool. The Munis paid tributes to this Kavya. They commanded me to deposit the Kavya work which was dear to me.
The Rishis asked me to deposit this text in the cave. They claimed that Siddhis will fill the entire world otherwise. This world has numerable misers who gamble excessively. They may pretend to speak the truth only to gain access to the text. They are likely to gamble with Siddhis in this world. The world cannot bear the burden of this text in the hands of cheats.
I happily accepted this directive from the Siddhas and Muni. I whole heartedly accepted the sensible words of the Muni without finding any fault with them. I took my text and deposited it in the cave. Later, several Siddhars approached me in the world. Excellent one! They petitioned me to perform a Homa (fire ceremony) and show the Perunool to them.
Pulasthya! Listen! I released the text out of compassion because of their petition. I released it for the welfare of mankind. An intelligent person can understand its content. He composed this text without any erroneous section. Appa! My Perunool composition existed as a smaller version in the Chatur Yuga. I granted this content to Pulasthya.
This Kavya format Perunool has twelve Kaandam volumes. I elegantly present unique techniques in each of these reputed Kaandams. There are innumerable techniques which cannot be counted. I boldly composed this Perunool with knowledge from my Guru, my lord. My composition follows the words of my Guru in every one of its innumerable techniques. I could boldly compose this work through the grace of the divine mother Manonmani.
Pulasthya! Listen to one more theme in this text. I am sharing it with its intricacies. The places where the eighteen Siddhas lived gracefully are special places. Oh ruler! Worship worthy are the places where these Siddhars took Samadhi. The places where they composed their texts and preserved them are worship worthy also. Good conduct is a hallmark of the community of disciples. I share these with you after a special research on them.
See the beautiful Brahma-Nadu reputed for Gayatri. This place is to the west of Kashi. Exactly east of Dilli is a land which is nicely covered by flog. You find the Ashvini river there. A hillock raises in the middle of this river. The width of this hillock is one hundred Kaadam measure. This is also its minute surface area.
The luxuriant Chaturagiri hill in Ashvini river
The hillock hosts a formidable square fortress. Tree-shaped Rakshasas reside in this fortress. Terrible Rakshasas sleep in this forest. This forest has one forest stream, a cave, and the luxuriance of a mountain. The clearing in the forest has a celestial Mantap buildings. Veda-Muni and Rishis throng there. This is the domain of a Siddhar who is like a sweet Mani bead.
The beautiful Agni River flows in the land which is to the south of Narmada River. The noon time Sun does not see this land. A great white elephant roams this land. A revered Shiva-Linga rises in this land. The material to establish pure Lingams everywhere in the world flourishes here. Therefore, this land is called golden. Well established Siddhars and Munis live in this land.
In this text, Agasthiyar refers to Dilli a few times. He points out other regions where Siddhars lived in the past in relation to Delhi or Dilli. Was Dilli known in earlier times? The Sanskrit word Delhi refers to a raised terrace. Delhi is an apt name for a geological ridge which is literally like a raised terrace on the Gangetic plains.  The Aravali Mountain range is older than the Himalayas. Old Delhi lies on the Delhi ridge of at the northern most edge of the Aravali mountains. The Delhi ridge was a bustling stone age tool factory 100,000 years ago.
O Good Pulasthya! I now describe the land which is to the north of Dilli. The dense forest there measures one thousand Kaadam in diameter. A well narrated lion sleep there.  A tiger lives in this dense forest from a long time ago. A lodge is present in the middle of this forest, on a low ground. Numerous Rishis and Munis particularly visit this place.
This lodge is a Mantap midst streams. Its tower reaches the sky. A Muni adorns every throne on the lower level. Groups of Rishis sit on each level of the tower, all the way to the top. The heads of the followers of Naathaas reach the top of the tower. There are no words in the ancient world to describe this scenery.
It is impossible to estimate the height of this tower. Excellent one! Even Adishesha (who has a thousand heads) cannot describe this tower. Your head will ache if you flex the neck to see the peak of the tower. The tower of Siddhars is a wonder. The eyes cannot see it. Can the gateway to the Kailash Mountain match its glory? Can the peaked Meru surpass it?. O King! Know the greatness of this tower.
Kailash is worthy of seeing. See this tower if you cannot see Kailash. Munis who shine with Siddhis reside joyfully in this tower. These Munis envelope it. My son! I have described this place where Siddhars reside to my heart’s content. When you catch a vision of a pond, a yellow lotus appears in your vision.
Yes, This is the pond where Manonmani resides. Naathaas revere this wonderous Poigai. The celestials, Munis and Rakshasas shiver at its sight. A diamond Lingam adorns the beautiful Mandapa hall like an ear-ornament. You can see an evolved five hooded snake there. Sound of ferocious winds emerge from the Mantap. Everyone calls this to be a divine spot of commanding Devas.
Appa! There is a beautiful river and a hill to the north of Ayodhya. A stream emerges at the peak of the hill. You can find a battalion of Siddha grade Gurukkal there. They can conquer an army of Rakshasas. This battalion includes Veera-Muni, Lata-Muni, Karuppan-Sami and a Pidari (a village Devi) who is accompanied by her retinue of Devas. They all stand at the edge of the fine hill.
Appa! You can find a bountiful land of luxuriant growth which is a land of Siddhas to the west of Dilli. An underground passage extends straight for a long distance, a thousand Kaadam units. A crowd of Rishis, Siddhas and valorous Munis live in the reputed fort. The city of Siddhars here is subterraneous. Excellent one! Notice the residences of Siddhas and Munis.
Bhuta beings guard the residential fort. Crores of cauldrons are placed around the abundant and huge fort and the city. They stand as if people have emptied them. The Bhutas are sure to slap and kill anyone who approaches and longingly picks up a cauldron. Numerous Munis await untiringly lest such harm befalls them.
Crores of Bhuta beings surround this territory. O King! Vaasa-Muni lives here. For a long time, the celestials did not know about this place. This place is filled with the glow of Siddhas. Siddhas and Munis searched and skillfully found this place. Appa! Listen while dancing with joy. We can claim this to be the ancient Kailash.
Pulasthya! Listen further. Elegant Siddhas and Munis live in this place. The ancient and beautiful Chozha country is to the south of Dilli.  Elders have said this earlier. There is a spot which was not known to the world in the past. O King! You are an expert in Raja Yoga and like gold. Listen about this highly fitting place for Siddhars.
You can find a hill in the center of the bountiful Chozha territories. Its peak is like a resort. This hill measures seven Yojanas. A stream flows inside this rough (poisonous) hill. Thousand lovely steps lead towards it. Janaka-Muni who is known for indefatigable enthusiasm lives nicely in that subterrain cave.
Several Koti Siddhars stay on the nice steps of the subterrain cave. Each Siddhar holds great responsibilities and engages in penance. The fortress which is seven hundred Kaadam long can rid anyone of his cravings. It has not seen the bright Sun. A large but necessary quantity of material lies there in a orderly manner.
You can find high quality gold in large quantities. You can find the choicest materials which were willingly gathered by Siddhars. The inlays of nine precious gems can be used as a bargain for anything in the entire world. You can find the treasures of Naathaas from long ago. You can see heaps of golden ornaments all over.
Appa! you can find Siddhars who are experts in metal work. Certainly, this precious wealth is guarded. A thousand Kingili servants stand attentively. Rows of brave men stand guard. Siddhars and Munis enter and exit as they please. Kali guards the main gate well. Bhairavas guard important places.
As mentioned earlier, groups of Siddhars stay along every path which stretches for several Kaadam units. All this is within the fort whose gate is well protected. Is there any doubt about the Naadanta grade disciple community there? Such is the fort of Janaka-Muni. Words fail in praising this fully. Can any famed golden city match this place? Even Adishesha (with his thousand heads) cannot describe this in the world.
I am sharing one more disclosure. You are the handsome ruler of kings. Listen! Appa! See the beneficial waters of Pullaani to the west of the great Ayodhya. A building with a Vedanta Hall rises victoriously in the middle of this water. A close-knit group of Thirumoolar class of Siddhar stay within the famous fortress.
This group consists of eight hundred lovely Siddhars of the Thirumoolar class. They take many responsibilities in the Thirumoolar tradition. The reputed Thirumal or Vishnu stands within this fortress in front of a few Gurus who belong to this tradition. The guards at the gate of this fortress are Ponga-Nayanars. They take turns in guarding the gate.
One thousand protected disciples eagerly receive knowledge from the master of the Thirumoolar tradition. They touch the feet of their master and honor it. They shed their negative karmas and engage in Tapas. They sit in orderly rows and engage in Tapas. They consume Karpam while following the regulations. They thus ward off death.
One can be on the earth for a Koti years while consuming the reputed Karpam. Yes, grey hair and wrinkling completely disappear for someone who consumes the Kaya Karpam. Naadanta category Munis do not make the treasures of these Siddhars. You can see many divine wonders in the fortress.
You can see a rough forest river to the east of Ayodhya. A robust Mantap Hall stands in the middle of the river and is circled by the river. The river encircles the barren (yellowish) ground which is in the shape of a bow. It shines beautiful like the Sun. It stretches for a hundred Yojan distance. This stable Uvar land is Chavuk-kaaram.
The Kaaram property of this Uvar mud matches that of Cheenam. This is the place of principal Siddhars and Munis. Those who do not spot the fortress from afar cannot see these. See this part of the earth (or Nanda Prayag) which as the potency to nurture the Paashaanam of Nava-Dhatu. Courageously see the land which is occupied nicely by Siddhars, Munis, and Naathaas.
The beautiful land with the Rama-Giri hill is to the east of the Narmada River. See it. A town with a land measure of one hundred Kaadam units is on the eastern bank of Narmada. A nicely elevated site lies in the exact middle section of this country. A narrow peak is at the center of this simple elevated site.
A Siddhar who shines bright like a hundred Koti Suns stays in a naturally formed Mantap structure. Celestials and other Devas descend at the Poigai spring. This royal Mantap is worthy of a King with Chariots. Siddhars, Munis and Rishis who are sweet like the honey skillfully engage in Tapas at the edge of the great fortress enclosure.
Innumerous benefits arise from seeing these. However, no one in the world has seen this place. Lions are in deep slumber in the forest here. Reputed tiger cubs roam this forest. Many wild beasts live together in this forest. Elegant men do not know this forest. Someone may think of the forest. but their eyes do not see it. The wide world does not know this forest.
Agasthiyar describes a gigantic rock and the scenery around the place.
Appa! There is a rock in this forest which measures one hundred Yojana long. I have no words to describe this rock. This reputed rock is eighty Yojana measures wide. This rock does not experience the heat of the Sun. Fog covers this Kuttu-Kal nicely. A flight of nice steps quickly leads one to the top of the rock. I cannot describe these steps.
The naturally formed steps cannot be counted. Excellent one! Siddhars sit on each step. Siddhars and Munis occupy the slope in rows, right up to the gate of the Andam. Any of these Siddhars can turn anyone who sees him into stone. No one shares the location of this Thandavanam forest. Approach a Shiva Yogi to know this location in the world.
Listen! Siddhars, Munis and Rishis go carefully along this route after consuming Kuligai. They go daily along the way, and they return nicely along this way. Can the celestial domain match this lovely living quarters of the Naathaas? Appa! No human being dares to enter this forest except a Siddha who is an expert in magic.
Nine crore Rishis who gained Siddhis occupy this nice Mantap. The top portion of the rock, its peak, has many refreshing wonders. These wonders cannot be described. A tree of light (Jyothi) of pearly luminescence is seen at the sharp peak. Its brightness illumines the essence of this reality. Such is the greatness of Sadashiva. It cannot be described.
There is a reputed temple of Devas in the curved portion of Dilli. Near it is a tawny colored Poigai lake. The famous yellow lotus grows there. You can see the fertile Mano-Ranjita plant. The plant carries the supreme flower of the Devas. None has seen these in the Poigai lake which is on the rocky ridge of the hill.
Pulasthya! Let me tell you what no one else has seen about this place with the temple of Devas. The big rock is like a sling made from a Kani (Champa tree). The palace stands at the midpoint (of the taut string of the sling). The sling is stringed like a bow. Its powered string (with the arrow) guards the entire territory. The entire scene is elegant.
Appa! See the temple where Siddhars reside. It is like the shining arrow on the round rock. Siddhars hide their magic in its middle. Who knows the ways of the Siddhars? They annihilate the enemies. Appa! Gain the status of a Monarch with the help of the victorious arrow on the round rock.
The Gundu (explosive weapon) within the fort is the arrow. This is the Gundu of the beautiful temple. The Gundu is designed to kill the worldly men who attempt to see the simplicity of the temple. However, the Gundu welcomes Karu grade Siddhars. Siddhars and Munis splendidly reside in this temple according to their wish.
The temple and the divine spot of Devas which are within the mentioned fort cannot be described. The entrance gate earns the praise of Monarchs. A crowd of Siddhars throngs the temple as if it is their classroom. Ghosts, Rakshasas and Bhuta beings guard the fort. Indeed, we can claim this fort to be the foremost among the places where the divine mother Manonmani showers her grace.
Pulasthya! I wish to share several more wonders. Listen! I share these clearly. Naathaas decided to stay south of Narmada in a wonderful place. Naathaas always reside in this place. This is the beautiful Simhala country. There is a tree in that wide country. This is a beautiful divine tree.
Yes! This tree flourishes in Koti numbers in a beautiful grove with a Poigai lake. There is a Mantap structure in the middle of the cited Poigai. This Mantap shines like the heavenly gold. The outer hall has a strange form. Listen respectfully! I describe the nature of this exalted Mantap of the celestials.
The Mantap stands midst deep waters. The skilled Vishvakarma, the architect of Devas stays within this nice Mantap. He built the following with a block of malleable gold. He created comfortable, large sized independent allotments. They look like the Kailash Mountain which is lined with beautiful elephant grass. He built these comfortable residences for Siddhars and Munis. Vishvakarma built these in the lake.
The respected Deva Vishvakarma built these as residences for Siddhars and Munis in the world. O King! The Mantap hosting the platform of the Guru, the ruler, appears like the Kailash Mountain. Pulasthya, my dear friend! Listen. Can the cities of the Devas compare to this? The elegant Manonmani resides in this exquisite Mantap of Devas.
Great Siddhars and Munis reverentially throng every step. They surround the Mantap. Rakshasas and Bhuta beings whose head reaches the sky guard each of its courtyards. The Siddhars of the Dandaka-Rishi’s Forest stand dignified on each step. They stand to see the Kailash-Rishi in the central courtyard.
சிங்களதேசத்தில் சித்தர்கள் கைலங்கிரி தங்க மண்டபம் 
The golden Mantap of Siddhars in the Sinhala country
The Rishi of Kailash Mountain sits on the central platform. There stands the divine assembly Mantap studded with gold and nine precious gems. A bell which is made of an alloy is fitted with white gems. This bell announces royal commandments. It is heard in the world for one hundred Yojanas.  A thousand Sinhala men who can match a battalion stand untiringly. They are ready to run errands.
These men of the Sinhala country await an opportunity to serve the Siddhars and Munis. The stand around the fortress per the command of Siddhars and guard it against thieves. This land is not seen by kings wielding bows. This land hosts the Vedanta grade seat of Siddhars. Pulasthya! Do not mistake this land of the beautiful Sinhala people to be ordinary.
Rishis and Munis live in this land. A Mantap of Naadanta grade stands there. A Siddhar of indefatigable powers stays in this secluded Mantap in the forest. This elder is the Rishi of the Kailash Mountain. This Siddhar has seen the world go through four Yugas. He realized the eternal Maheshwara and incarnated as a Rishi in this expansive world.
He incarnated because of a curse from Brahma. It is a surprise how this Deva Rishi had to leave Kailash because of a terrible curse. All the Siddhars of the world approached this Deva Rishi with respect and joy. These Siddhars carried him with honors to the Mantap of Devas. They praised him there.
தேவரிடி நாலுயுக வதிசயங்களை சித்தர்களுக்குக் கூறல்
Deva Rishi shares the wonders of the four Yugas
Appa! Siddhars and Munis looked at the Deva Rishi with affection and asked. “Who are you? You are our protector. You have incarnated in the world as a Tapasvi. Your Siddhis dazzle us. You are oblivious to Maya in this existence because you soak in an ocean of bliss.”
One Muni began to question the Rishi at length.
O Muni! My Lord! Lord of the universe! You hold all the Siddhis of this long-existing world in your fist. My Lord! You sit alone in the golden Mantap. Please grant us the wisdom about Kailash through your compassion. Your sweet words will rid us of the cause of rebirth. Please shower your graceful teachings on us.
(The Muni says to the Rishi) You consumed the best Kaya Kalpa formulation to extend your lifespan in the world. You went to Sri Krishna and worshipped his feet. We approached you to seek the nature of the Naadanta grade Chit or consciousness. He said that only one person can explain this. Please answer us in detail. You are the colorful Naadanta grade Siddhar.
The Rishi offered his respects to the Siddhar of Vedanta upon the request for answers.  Wonders occur continuously through the four Yugas. The Rishi shared them with the Siddhars in the world. (The Rishi says) Brahma is the ultimate. He withdrew his grace from me by cursing me. Brahma is like the root of this universe. He became displeased with me. He cursed me to descend to the world.
Brahma cursed the Deva-Rishi to take birth among men. He then proceeded to give detailed advice to the Deva-Rishi. In this verse, Agasthiyar describes a related conversation.
(The Rishi says) I gracefully incarnated in the world to rid myself of the curse. I told Brahma that I did not need accurate advice when he began to give me in detailed instruction. I went to the domain of the celestials. I debated with Indra, the lord of all celestials and asked him a few questions.
(The Rishi said to Indra) I listened to the advice of Brahma.  I never claimed that his advice should not enter my sharp ears. I did not intend to disobey his advice in the world.
(Indra said tried to convince me) Surely you are (soon to be) a human being in the world of men. Brahma is your grandsire of all. My followers too revere Brahma. He is the grandsire of the world.  Soon, you will be nice human being after your transformation.
I resigned myself to being born in the world.
I went through births among human beings. Life on Earth is futile. Siddhars, Munis and Rishis accepted the great Deva Rishi as one among them. They shared the words of a Vedanta grade Siddhar. O Beautiful one! A burnt body becomes a part of the Earth. Life on earth is unreal. You can know the world to be unreal upon introspection.
Let me share another useful saying. A hidden city lies to the east of the Pothigai of the South. Its area is about nine Kaadam units. Teak trees flourish in this land. The strange land of Siddhars is in this territory. Siddhars, Munis and Rishis of high caliber assemble there in large numbers.
See a Mantap in the forest here. It is close to the beautiful Pothigai in the South. Ahead of the Mantap is the mud wall of a fortress. This fortress of Isa has survived for a long time. Bhu-Neer grows in the land around here. Excellent one! The Naathaas reside in this place. Can any other place match this land? Vedanta grade Siddhars and Munis reside in this place.
The fort around the land is Isa’s fort. The nice plantation here has teak trees. Samadhis of innumerable Siddhars exist here. Some of these great beings were once rulers in the world. Some of them tasted Kaya Karpam whose effect lasts a long time. There are countless such steadfast Samadhis. The physical bodies of the great beings lie within the ground. They lie well preserved.
A honeybee prevents people from entering the beautiful fortress. Straight ahead is a tunnel. The path of this deep tunnel is smooth. There are no pits along the way. Reach the middle of the tunnel and see the excellent Samadhi of Vyasa, the great Veda Muni. This place seems out of this world.
Pulasthya! Listen to more fascinating wonders Thousand great Siddhars and Munis stay close to the Samadhi. They stand around the Rishi and maintain the purity of the Samadhi. They stand reciting poems in the Ula format. A crowd of good Rishis throng there.
I cannot describe this gathering of Siddhars, Munis and Rishis. Seven great Rishis stay there performing Tapas. This scene appears bright like one hundred Koti Suns. Vyasa, the Veda Muni chants simple Kavyas eternally. He explains texts on pure knowledge along with the ways to understand Shruti.
Vyasa composed several works. Agasthiyar makes a reference to one of these works. In this verse, he calls it the Ekanta Kavya, the poetic work on solitude.
It is true that the Veda-Muni Vyasa composed a work of eight thousand Kavyas. He composed it for people to free themselves from bondage and Karma. Anyone can tread the right path and fully experience the most benevolent principle in existence. He can do this by shedding the effect of bad karma and then listening to this Kavya work on solitude. Vyasa composed the work of eight thousand Kavyas for people to know the benevolent principle of truth.
Excellent one! This work of eight thousand Kavyas is a true text on knowledge. Vyasa thoroughly researched the rules of existence and understood its peculiarities. He gifted the world with the Veda which removes the darkness of ignorance like the collyrium. The Veda text is like the Sun which completely removes the dense darkness.
The Kavya work of eight thousand verses is superlative because it is composed by Vyasa-Muni. Vyasa deposited the works which he composed with love in the Cave. Siddhars, Munis and Rishis of the world came seeking the works which Vyasa has locked up in a cave.
தென்பொதிகை சித்தர்கள் வியாசரை நூல் கேட்க வருதல் 
The Siddhars of South Pothigai seek Vyasa’s work
In five verses, Agasthiyar describes how some Siddhars acquired a special work from Vyasa. These Siddhars brought Vyasa’s special work to Agasthiyar.
The Siddhars of South Pothigai pleaded sincerely with Veda-Muni. Vasishta, the Rishi who was dear to Arundati spoke lovingly to Vyasa. Please graciously give us the text after educating us on the Kavya work which you composed. We who engage in Tapas, can consult your Kavya work while staying wherever we live.
Vyasa-Muni answered upon being requested. “Siddhis will certainly fill this entire world if I grant this work easily. This work has a bounty of Karu or core secrets as well as their Vikarana or derivatives. The work presents them in a manner which is easy to grasp and in numerous amounts.” Appa! There is truth in the elegant words of the Veda-Muni. Many truths are waiting to be grasped in Vyasa’s work.
The great Veda-Muni Vyasa composed that great work. He asserted several truths to be present in it. Subsequently, he locked the work in a cave. Several Siddhars and Munis pleaded earnestly with him for the work. The great Veda-Muni Vyasa refused to give the text on purpose.
The Siddhars persisted and did not agree with Vyasa. Vyasa gifted his work out of compassion to the Siddhars for them to succeed. He removed the restriction which he had placed on the work. He advised the Siddhars to avoid sharing the work with small minded folk and with anyone with crooked feelings. He shared his work with good people.
Vyasa Muni was pleased with the exalted Siddhars and showered his grace on them. He kept his work in his hand with tenderness. He however did not grant the unique Kavya manuscript (to any others) after taking pity on the Siddhars and showering them with its contents. He stayed in his subtle form in the world and blessed the Siddhars with purity. He blessed them with fame.
Siddhars, Munis and Rishis received these blessings. They arrived in the pristine Pothigai. They joyfully narrated the entire work to me. They said - the exalted Veda-Muni composed a text with the best of Karu-Vikarana knowledge. The Siddhar-Muni of Vedanta declared this work to be the desirable big Guru Nool.
I took the proclamation to be the truth. I acquired the text and read it. The seven Lokas or domain serve as solid foundations. The text carries all nuances about the nature of these. There are fourteen paths towards the Lokas. These fourteen paths grant access to the Ulam (Atma). Excellent one! This text (the work of Vyasa) does not talk about it. I decided to describe fourteen ways which lead one towards Ulam.
வேதவியாசர் பாடிய எண்ணாயிரத்துக்கு அகஸ்தியர்  சொன்ன பன்னீராயிரம்
Agasthiyar’s 12000 and Veda Vyasa’s 8000
I discovered fine subtleties about the fourteen ways. I included this information in the Perunool which is like the peak of a mountain. This is known in the world as the Perunool. This Kavya work with twelve thousand verses is good. I present it in twelve benign Kaandam volumes. I offer this to you, the Siddhars and Munis in the South. I present this as the Perunool to men of wisdom.
Tamil historians recognize three chronologically distinct centers. The earliest of these was Southern Madurai. Southern Madurai is now under the sea. The latest of the three is the present-day Madurai. Similarly, the present day Pothigai hill of Agasthiyar is distinct from Southern Pothigai of an earlier era.
Respected Pulasthya! Listen further. There are great territories on the shores of the ocean next to the beautiful Pothigai mountain. Among them, is the hidden Kurumba territory. The Palmyra Forest there appears red like the vermillion. This dense forest adds to the opulence of the earth. See a pretty lake midst this cool grove.
Shiva manifested as Nada-Giri Muni in Daruka-Vanam. In another story, Shiva teaches a lesson to Rishis in the Daruka-Vanam. Shiva appeared as a mendicant to rid these Rishis of their arrogance.
Appa! See the gorgeous Mantap which rises from the depth of the lake at the very center. See the grove of Sandalwood straight there. Red and black Kuvalai (lilies) are fully blossomed there. This is the blossomed Poigai lake. The Mantap which stretches skyward is the divine Poigai. The Daruka Rishi resides majestically in that (divine) Poigai.
Appa! Yes, the Rishi of Daruka-Vanam resided in that Mantap. Siddhars, Munis and Rishis joyfully visited this revered Poigai in the vicinity of the Pothigai hills. They saw the Rishi of the Daruka-Vanam and performed eight-pronged Puja as per rules. Rishis, Munis and Siddhars are decreed to sincerely perform the Puja.
Siddhars who gained Siddhis visited the Poigai frequently. The Rishi resides in the Mantap which is fine like a pearl. A retinue of Devas throngs the sharp peak of the Mantap tower while singing aloud. The Rishi who resides in the pearl like Mantap holds the creator in his mind and meditates with his eyes closed. He meditates along with the retinue of Devas and the skilled Arya-Siddhar.
The Rishi stays in Tapas and blesses good Siddhars. He releases other Rishis from rebirth and removes their negative Karmas. He always showers his blessings on the world. The Naadanta Rishi wishes to remain in the Mantap with nine corner to grant spiritual knowledge to the world. He gives excellent knowledge constantly.
Pulasthya! Let me share more. Who can tell the width of the famous Poigai lake of Daruka-Rishi? Appa! This Poigai surpasses every other lake in the world. The Siddhar who is also a great Muni, took good care of the Lake for a long period. He prevented its deterioration. This place deserves to be called the divine territory because all Munis and Rishis stay here.
தகைமையுடன் வாழ்முனிவர் வழங்கும் நாடே (450)
Excellent Siddhars reside in this splendid territory of Daruka-Vanam. Munis and Rishis reside in this wooded territory. Ferocious wild dogs sleep in this area. This land has water springs filled with Paashaanam Poison. Gorgeous wild elephants rest in this place. Enthusiasm bubbles here. This is the gift of the Munis who live here with strict rules.
The Siddhar of Daruka-Vanam engaged in Yoga and Tapas to grant blessings. He performed meticulous Yajna as per rules. Agamas flourished because of this. The Siddhar of Daruka-Vanam eagerly explained fine points (about Yajna and Agama) to the other Siddhars. He had received this knowledge long ago and he lived for a long time in the world.
The Siddhar of Daruka-Vanam lived thus. Once some Siddhars arrived (from Daruka Vaman) to the beautiful Pothigai. They gave fitting answers to my questions. (The Siddhars said) Under the persuasion of the eighteen great Siddhars we noticed an underground tunnel. This tunnel had many wonders. Appa! The wonders included a forest of Chendooram with some lush shoot. All this is from a long time ago when refined Siddhars lived.
(The Siddhars of Daruka-Vanam told the Agasthiyar in the past) Appa! We came after visiting the forest of Chendoorams. Aged Vaippu formulations overflow there.
The Siddhars said that their Guru had left them (Vaippu formulations) behind in Daruka-Vanam at the end of his life.  He also left a Kudori (a formulation for revival) which is made of abundant Chendooram. Upon noticing the excitement of those Siddhars, the virtuous Agasthiyar explained the way to use the formulation.
Proper Vaippu formulations of Chendooram were popular in earlier Yugas, namely, Krita and Treta. The aged Rishi of Daruka left them while departing towards the feet of his excellent Guru. One who consumes a Kundri measure of the reduced Chendooram can live for several Koti years. One who consumes the fully mature Chendooram can appear youthful. None can tell his age in the world.
Let me begin another narration. Excellent Pulasthya! Listen. The good Sambu Island is to the east of the fine South Pothigai. A simple river flows through it. A beautiful Mantap stands in its mid island platform. The Pita (Pedestal) of Ravana, the sorcerer is in the mighty assembly Mantap.
The four faced Mantap of Ravana, the sorcerer
Appa! Parasara-Rish’s place is in this four faced Mantap. Parasara-Rishi remains in Tapas in this Mantap. This Mantap shines with the brightness of a hundred Koti Suns. Excellent Naathaas and the afore mentioned group of Siddhars stay here. Certainly, this place has a divine Pullaani pond. Its reputed mid portion is a circular rock.
Nine Crore Rishis stand on this rock. They engage in excellent Tapas. A streamed called Mandodari flows under the admired rock. A Tantra Pita is also under the rock. There is another place in the middle. It is the place of the courageous Sapta-Kanni. Seven great Rishis who are known for their grey hair surround this rock properly.
This Siddhar territory nurtures the Earth. Exquisite Kaya Karpam is found here. The famous Rama’s treasure lies protected under the rocky stratum. Many simple ornaments are a part of this treasure. Jewelry of Nine gems sparkle bright. Adishesha cannot clearly describe this treasure.
The resulting brilliance equals a Koti Suns which light up the universe. Neither can the tongue describe this brightness, nor are words sufficient to describe it. Several Koti materials and the golden decorations here are worth winning. Bhuta beings zealously guard these. Any faithless person who goes near the rock of the Sapta-Kanni if destined to die right away.
The Bhuta beings can kill them with blows. These Bhuta beings thunder and roar in the underground tunnel of the great Sapta-Kanni. They effortlessly block anyone from coming near. A transparent Linga adorns the main entrance. You can see this Lingam growing on the rock. A bolted entrance to the tunnel lies a few steps away. Appa! This lock can be opened.
Pulasthya! Let me tell you the way to unlock this. Certainly, Siddhars and Munis can unlock it. Can anyone else pull the lock down? How can anyone see the beautiful Linga at the entrance? The secure gate opens for someone with Vitta-Kurrai merits.  A wise person can see it because of his self-restraint. The superlative Lingam is itself the gate!
Skilled Siddhars, Munis and Rishis find the path through the gates by the grace of the Supreme ruler. The gates open instantly for them. The strong bolts open and present a vision of fantastic rivers inside. Glorious Lakshmi appears there. You can see the brightness of the pleasing Deepam.
You can see a swan like swing. Numerous articles are laid all the way to the horizon. These cannot be seen merely by desiring. Has anyone in the world see these? Hordes of Rishis, Munis and Siddhars can swiftly gather the things which they desire. You can gather large amounts of material and put them to use in building Mutt buildings, temples, and guesthouses.
Yes, you can build many things with the help of nine crore things. You can construct Mantaps and guest houses. You can dig ponds, deepen rivers and build large wells. You can create many Mantaps for Yajnas, temple halls without pillars, Mantaps for virtuous Gurukkal and robust freeways. You can engage in charity for a long time.
You can engage in thirty-two kinds of charity without hesitation. The nine crore varieties of material are ideal for charity work in the world. It is also ideal for conducting elaborate Pujas and for worshipping great Devatas. The excellent gold here should not be gathered for enjoying the company of women and prostitutes.
Drop the idea of picking up the material with an ulterior motive. Stay within the bounds of proper conduct. Let not the chain of bad karmas trap you. Escape from the cycle of rebirth. Stay in the world for long while blocking the mind from Maya. Spend the excellent gold cautiously. Protect the reputation of the Naathaas. This is for your own good.
Kings, Siddhars and Munis have spoken about the heaps of wealth here. This wealth was left behind by kind Siddhars and Munis from a long time ago. This place has the presence of the divine mother who dwells on a tender lotus. Is there any other place in the world like this? Kings with chariots and Siddhars live in the vicinity of the Pothigai in the south.
Let me narrate another secret. Pulasthya! You deserve to know this. Listen well. A Siddhar lives near the pleasant ocean. This ocean is to the north of the reputed Southern Pothigai. Many classes of Siddhars arrive on its shore. A Mantap stands on the beautiful shore. Charming Siddhars assemble there.
The virtuous Thirumoolar-Rishi stays in the elegant Mantap which is surrounded by streams. His tender hair is parted into three hundred plaits. He appears like Shiva with his matted hairs. Followers of Thirumoolar-Rishi throng there. This group appears like a whirlwind in the middle of the Mantap. The majestic Rishi remains untouched midst the disturbance around him.
You can see the great Thirumoolar-Rishi. He sits majestically like the ruler of Kailash. Donning his matted hair like Shiva, he appears in the famous Mantap. You can see the brightness of the Vedanta Siddhar and the large retinue of Rishis surrounding him. It (the Mantap) has one thousand pillars each of which is studded with sparkling diamonds.
A great Siddhar Muni sits against every revered pillar. These Siddhars perform Tapas near beautiful diamond studded pillars. See the beauty of this. Thirumoolar Rishis, the ruler, stays in the Mantap. He offers the knowledge of Manonmani which is sweet like honey. He teaches refined Siddhars. Moolar (Thirumoolar) guides them towards enlightenment.
God of Death teaches disciples of Thirumoolar
Thirumoolar is one among the original Siddhars. Kaalan, the devata of death, guides the refined disciples of Thirumoolar. These disciples can escape the net of death by following this guidance.  There is a saying that a swan can consume pure milk by extracting it from diluted milk. Every disciple community must receive knowledge like this. It is rare to find this type of a disciple community.
Someone receives knowledge in this supreme way and continues to live in the world is a true Siddhar. The praiseworthy Vedanta grade Siddhar (Thirumoolar) has many supporters. These are the Moolar class of Siddhars. You can find this class of Siddhars around the bright Mantap. You can find less advanced Thirumoolar class Siddhars in Koti numbers in the world.
Listen Pulasthya! I now enumerate texts which belong to Thirumoolar class of Siddhars. A Grantham work on Nadis has eight thousand verses. A nice text on chiseling arts has one thousand verses. A work on predictive Jyotish has three hundred verses. Appa! A work on Mantras has six hundred verses. A work of one thousand verses teaches us divination skills to search for treasures. A Kavya style Karu-Kidai work brings clarity.
He (Thirumoolar) composed the Karu-Kidai text with its six hundred verses. The work of Thirumoolar on Karu principles has one thousand verses. Four compilations of summaries have two hundred verses each. A work of subtle knowledge has one hundred verses. An explanatory Kavya work has one thousand and five hundred verses. A reputed work on Deeksha procedures has one hundred verses. There are sixteen Korvai collections. Each gorgeous Korvai covers a different subject.
There are eight works which cover basic Deeksha procedures. There are sixteen other Deeksha procedures. There are sixteen works of explanatory notes on Shodasha which covers the refined aspects of proper conduct, Yoga and knowledge. There are twenty-four works on the six Veeri (village deities). There are seven promising compositions on Shastras. The text which is the ultimate authority on the six Aadhaarams (chakras) has sixty-four verses. A work which describes skills in Pachchai (green) has only twenty-four verses.
There are four versions of Thirumoolar’s work with three thousand verses each. The benevolent Thiru-Manthiram work is a Perunool. A work on Veda has sixty-four verses. There are one hundred and eight beautiful Agama approaches. Appa! A powerful Siraedai (a poetic work which can be interpreted several ways) collection of reputed Purana and Itihas works has one thousand verses. A work covering the logic of the eighteen great Siddhars is superlative. A work of Thirumoolar is equally superior in the world.
Thirumoolar Rishi composed this work with attention to details, in the world. The work reveals a Koti number of practical steps, and a Koti end goals. I cannot describe the unbelievable Vedhai-Mugam (glimpse into magic) in it.  The words of the divine Uma are nourishing like milk. Surely, the human tongue cannot express them. The Rishi composed several works superbly on the highest Shastras.
Someone cannot find the works on Siddhis such as the above in the world. He (Thirumoolar) once gathered several collections of works on the Vedas which he considered important. He deposited them in a cave per his desire. He hid them from worldly men. Thirumoolar Rishi, the expert on Vedanta, carefully preserved his own works for posterity.  He kept them in the Mantap where he entered into the state of Samadhi.
Some time passed after he sealed his works. The generous Thirumoolar Rishi assessed the current situation. He did not want his students to engage in futile Tapas. Therefore, he intently gave them knowledge with a desire to prevent the world from degrading into false Tapas. He understood the fact that true Tapas should not diminish in the world. Therefore, he shared this knowledge in the world through the grace of Shiva who dwells in the golden domain.
திருமூலரிடியார்கள் வேதநூலை சித்தர்கள் அகஸ்தியர்க்குச் சொல்லல்
Thirumoolar Rishi shares Veda texts with Agasthiyar
Agasthiyar’s Perunool has some knowledge from the works of the reputed Thirumoolar Siddhar. In this verse, Agasthiyar explains how some Siddhars of the Thirumoolar tradition brought important texts to him.
Different Siddhars and Rishis gave me one text each of Thirumoolar. One of them told me about a text which originated from Mahadev. He told me that a continuation of this text (which was composed by Thirumoolar) which explains the path of knowledge is in a cave. He told me more details about this. Siddhars from the eight directions sought me. They all shared a bounty of knowledge with me out of love.
Pulasthya! Listen further. They straight away brought beautiful compilations on Shastras and divulged them simply in my presence. I studied all the texts of Thirumoolar. I researched them in a special way to compose another Perunool Kavya. I willingly composed this out of compassion for human beings.
This is the revered Kavya work of twelve Kaandam volumes. I composed it diligently. Pulasthya! Listen! Shastra works composed with pride are no match to this. Devas of the celestial domain praise my work. This is true in case of other capable Siddhars and Munis. I composed my Kavya work such that the very sight of it can bring a huge transformation. This is like striking a stout stick on a puny snake. Such is this Perunool work.
A great Siddhar, namely, Bhuta Rishi entered Samadhi within the fortress of Nala-Raja Yogi. Siddhars in search of knowledge about texts had to locate this fortress to reach Bhuta-Rishi. In the next five verses, Agasthiyar describes the location of Nala-Raja Yogi.
Let me narrate more ways which are featured in texts. Appa! Pothigai has many subtle features. One of the known sacred spots of Kala-Bhairav is to the Southwest of Pothigai. A cave and an important stream are present in this spot. A hill rises near the cave which is nourishing like milk. You can also see a beautiful Mantap and a tree. The palace of the great Nala-Raja stands across the sacred spot of great Bhairava.
This is the place of Devata of wealth. Excellent one! Across from this is a fortress. Each of its four sides has a divine doorway. Within the fort is a robust thousand pillar Mantap which is like a platform. Nala-Raja Yogi sits in the platform Mantap. Know him to be the far-sighted Guru-Raja. Appa! See him surrounded by a hordes of celestial Munis, Rakshasas and Munis.
Appa! Yes! you can see innumerable Munis. They live in this exquisite spot in the world. No human being has clearly seen the way to this fortress. O handsome King among King! They have only heard about it. Some Siddhars sought the blessings of the elegantly seated Nala-Raja. They saw the Ashram of the Rishi and a rainbow over it. The Siddhars discovered a path to the fortress.
They exclaimed; we saw the place of Nala-Raja. We saw the way to the fortress. A large group of Siddhars, Munis and Rishis gathered there and engaged in proper Puja all the time. They served the Nala-Raja Guru at length with determination. Once the Munis and Rishis approached a rounded well there. They say the good-natured Bhuta-Maharishi.
Bhuta-Maharishi or Bhuta Rishi could supply important information about the location of ancient texts to other Siddhars. In five verses, Agasthiyar explains how Bhuta Rishi came to know this information.
Know about this discovery of Siddhars. Its greatness surpasses anything else in this world. No one in the world of the celestials has discovered this. They have not seen this great thing to their heart’s content in this world. The Rishi (Bhuta Maharishi) stays inside the well in the flowing water. He is both like the ferocious wind and like Shiva who has matted hairs and who is the sole support (of the universe). The Rishi spoke briefly about what he had seen before.
Pulasthya! The Siddha, the Bhuta-Rishi willingly descended the huge well at Uttamanar in the Dvapara Yuga. This is what we hear. Earlier to this, he narrated innumerable wonders in the world. He gave knowledge about the charming opulence (of the world). Subsequently, this magnificent King and a ruler entered a perfect state of Yoga,
This respected Rishi lived in all the four Yuga eras. He knows the wonders of all the four Yugas because of this. Great people lived during earlier Kalpa eras. The Siddha (Bhuta Rishi) saw the places where these rulers lived. None of us now have experienced the Siddhis which existed then. The Siddhar had fully seen the best wonders in the world. He experienced Siddhis in a distinguished manner. We can compare this Rishi to God.
The Rishi lived while performing Vaasi-Yoga. He encountered the seven Lokas fully with the help of his Siddhis. He saw the Patala domain. People call him the long-lived Yoga-Rishi. This Siddhar totally survived the end of the Yuga. Kalangi who transcends human comprehension knew this Siddhar. The Siddhar is reputed for his courage. None today in the world now has seen all his greatness.
Let me narrate another revered incidence. Pulasthya! You are endowed with skills. Listen. Kalangi, the supreme, knew this Siddhar. This Siddhar survived the dissolution of the world. The celestials do not know the greatness of this exceptional Siddhar. Isvari who is sweet like honey knows this Siddhar. This Bhuta-Rishi lived like a monarch with Chariots.
In four verses, Agasthiyar tells Pulasthya about the knowledge which the Siddhars received directly from the Bhuta Rishi before setting out for some more ancient texts.
Know this! The Siddhar of Pothigai hills waited in the fortress for a Koti years. The protection around the fortress was intense while the Siddhar stayed elegantly in a state of Samadhi for a while. Some Siddhars (including Agasthiyar) approached him for the text. The Bhuta-Rishi who is like a Monarch with a Chariot said the following.
Bhuta-Rishi spoke clearly to all the Siddhars and Munis. Firstly, he taught several procedures which are defect free. He explained subtleties related to Vedanta. He politely divulged the location where his texts are kept. He told this lovingly and pointed the way to get there. Further he gave guidance on proper conduct. The Rishi spoke eloquently.
He told about an underground tunnel in the forest. He offered hints about this important location. He explained the rules related to reading his great text. The Rishi accurately described wonders which last till the end of the Yuga. Siddhars (who listened to the Rishi) felt as if they tasted honey like nectar. Further, he (the Rishi) talked clearly about Itihas (history). The Rishi took leave of great Siddhars after granting them the knowledge of blemishless Kaya Kalpa.
The Rishi known for his Tapas took leave after showering his blessings. This transcendent Guru granted knowledge in pleasing manner right till the end. He lovingly granted Kaya Karpa knowledge to the Siddhars for them to live long in the world.  The Rishi then withdrew his form. The gathered Siddhars became delighted. They left in search of more texts in the world.
The Rishis and Munis went joyfully searching through caves, forests, forest streams, and lush growth. They reached the difficult-to-access Mantap midst flowing streams. They saw the lovely living spaces of Rishis and Munis. They found the pond whose waters tastes sweet like Amrita. The Devas of the celestial domains revere this Poigai pond. The Rishis and Munis found the bountiful place of the Bhuta-Rishi.
Bhuta Rishi gave knowledge to some disciples long ago (in Dvapara Yuga) before he entered the state of Samadhi in water. The gathered Siddhars then went in search of the place where ancient texts were preserved. In this verse, Agasthiyar brings the narration to his times.
They saw the territory with lush growth. There they found the location of the terse text. They found Shastras which discuss the secrets of the world. Disciples (of Bhuta Rishi) preserved them there. These nice Shastras and religious texts contain knowledge. They were taught long ago to Manonmani. The Siddhars saw an army-like gathering of Munis and treasure cauldrons which are filled with balls of Chendooram. I too saw these.
Agasthiyar refers to Bhuta Rishi as Guru Paran (transcendent Guru) in verse 496. We learn from this verse Guru Paran appeared to the Siddhars once again at the place where ancient texts were preserved.
They discovered the location of the revered text. They requested for the Thaakku style text. Excellent beings who were in the form of Siddhars and Munis sought the famed text. In response, the transcendental Guru gave a worthy text on instruments, a compilation on special materials and some more. He showered them with reassurances and advice.
Agasthiyar incorporated knowledge from many other Siddhars in his Perunool work. We learnt in earlier sections how he encountered the works of eighteen great Siddhars and the works of Thirumoolar Siddhar. In this verse, we learn how he learnt of the explanations to Shastras which originated directly from the mouth of the divine mother.
He placed revered Shastras in the hands of the Rishis. He humbly asked for leave. The supreme Guru of transcendent nature showered everyone with his love. He shared texts in large numbers. The divine mother spoke sweet Shastras. Guru Paran (Bhuta Rishi) clearly explained these Shastras. He also shared the Shastras which was originally given out of love by the great Paraaparai herself.
He gave the text and requested to keep it with care. He advised to keep the text out of miserly people’s sight. The Guru Paran Rishi had carefully gathered Shastras and works on Itihas. He studied them and scrutinized their contents. Deva-Rishis and Munis pressed him for more information on these. However, he did not give it despite his love for the Munis. He instead blessed them with great skills.
Agasthiyar lived long ago on the banks of Tamaraparani river (218, 267)
Listen! There is another way to live well. Skilled Pulasthya! I shall narrate this to you. The excellent Tamaraparani river flows above the Pandian territory which now belongs to a Chola king. This land is reputed for the Vezham Bamboos. The river ends and becomes surrounded (by ocean) is a spot. A pure Keni well exists there. The water of this Keni well is still. The bottom of the well is exquisite red in color. The water becomes thick at a depth. This water is reputed in the world. Let me explain.
Appa, only a wise person can know the full greatness of Tamaraparani. To the left of the Keni is the tall Mantap in a water stream. All of this is covered by mud and now lies under the ground. Siddhars alone know this place in the world. Rocks cover this place fully on all the four sides. Special quality mud covers this.
Dig through this special quality mud. Nandeesar guards the main entrance (of the Mantap). Sonai grass grows bountifully in this place. Remain at the main gate with purity. Perform Puja to Bhairava who Is like the sky. The rock which covers the gate opens automatically. You can find a Rishis within. He sits there like the ruler. This Siddha Rishi has witnessed the passing of all the four Yugas in the world.
Vasishta Siddhanta, an ancient treatise on astronomy is attributed to him. Varuna Rishi maybe another name for sage Vasishta who incarnated in the world as Maitra-Varuni. In verses ahead (510-511), Agasthiyar refers to astronomical texts of Varuna-Rishi.
The Varuna Maha-Rishi who is a Siddhar sits splendidly in the Mantap midst a water stream. He has the power to bless the rain to fall like pearls. This Rishi is reputed in the world for a long time. He is the eldest among the seven great Rishis. Does any other Siddhar equal him in the world? This Rishi of a pleasant form has conquered many things. This indeed is the Vedanta grade Varuna Maharishi.
The respected Varuna Rishi stays within. Bhuta beings serve them with care. This Muni never saw Aruna. This Muni engaged in strict Tapas and witnessed the four Yugas. He grants the knowledge of Itihas (history) and Purana to Munis living on the Earth. He grants this knowledge at the opportune time. He takes shelter into the Earth when the time is not right.  This Rishi lives by conquering old age.
Bhuta beings serve this Rishis whenever he appears. A Bright Jyothi appears when this Rishi engages in intense Tapas. This Jyothi appears like the brightness from the Muni of Kailash. Vedanta Siddhas goes in search of the source of this manifest Jyothi. The stare of the Rishi is like a sharp arrow. Therefore, all the Munis of the world get frightened when the Rishi opens his eyes.
The frightened Siddhas, who are the best, offer their prayers with sincerity. The group of Siddhars bow down at the feet of the Rishi, reverentially. One Siddhar quietly sought texts from the Rishi without offending the Rishi. He requested to the Siddhar to grant Shastra works on predictive astronomy. He pleaded with the Rishi to grant them with love.
Siddhars request Varuna Rishi for Jyotish texts
The Siddhar respectfully sought Jyotish Shastra texts. He sought these on behalf of all students. This text has the methodology to determine minute portions of a forthcoming Thithi. This is based on noticing the positions of the Sun and the Moon. The Siddhar sought the geometrical bounds of the seven Mandalas. He sought the explicit signs of seven kinds of productive clouds. This Jyotish text is necessary to estimate the size of the Andam which is like a Mani bead.
You can know weekdays with this text. You can know mathematical formulas about (planetary) positions in the open sky. You can understand the equations for an Eclipse and the subtle forces behind the occurrence. You can know the alignments of the Earth (with planets) to precision. This secret text provides insight into divisions of the year (Calendar principles). The Siddhar asked the Rishi to divulge subtle secrets which are beyond the reach of sensory knowledge.
Shastras related to the Earth (Geology) are worth knowing. It is good to know about the seven oceans, their appearances and their nature. A text about the Earth should cover its origin and its end. Some more texts bring us success. Among them are texts about the Vedas, Sutra works about Gevuna (astral travel), and the Nakshtras Malai (sequences of a cyclical nature which can be known with the use of a garland of beads). It is worth knowing the difference between famous texts on arithmetic and Shastras, the way to compile an accurate Panchang calendar, and praiseworthy Pariharam cures for better health.
In the previous two verses, Agasthiyar mentions the texts which the Siddhars sought from the Varuna Rishi. In two verses, he now lists the sizes of the related texts.
A lovely Gowda text has one thousand verses. A precise oceanography text has eight hundred verses. A Chintamani style work on accurate arithmetic has a thousand verses. A Thaakku style work on mountains has eight hundred verses. A Vari style work on Moon has eight hundred verses. A beautiful work on clouds has three hundred verses. A work describing the Seven Mandalas has one hundred verses. A clear summary on Jyotish has ten verses.
A Pattu style text on geology has one thousand verses. A text of Jyotish practices has eight thousand verses. The special work of Suka containing his discourses to Parikshit who gained liberation has eighteen thousand verses. The pearl like wisdom of Sukra has eight thousand verses. These are the great works in this world which is ancient. A long Grantham work of the name Vinadi can point out the Pancha-Pakshi (natal moon-based prediction) for the day.
Yes, all such works lay in the Cave of the loving Varuna Rishi. I have listed the names of Shastras which were composed excellently. Such texts were carefully placed in the Cave to prevent them from dilapidation. Surely, Varuna Rishi had to grant these in a proper manner and to pinpoint specific ways to live well.
Let me share another certain fact. Skilled Pulasthya! Listen! Siddhars and Munis received the detailed Shastra on Jyotish in its fullness. They decided to divulge a few of these texts. They hid the lovely texts. Someone cannot find such texts in the world. Nobody can find the texts which the Naathaas hid away.
Siddhar masters and Rishis in the past created important texts to guide their students. All this knowledge became fragmented over a period. Easily accessible texts led seekers to important questions. However, the answers to such questions remained in texts which were less accessible. In three verses, Agasthiyar describes a common situation which seekers faced in the past.
Yes, people do not find special Perunool texts. Some people in the world discovered a few works. Surely, they do not know the contents which they have not discovered. They understand the nature of the world only to some extent through these texts. People have discovered the works which are not locked up. However, they do not see the famed texts. A good man perishes thus after idling his life and reaches the other domain.
Siddhars, Munis and good men have all died. Alas! Men died with dullened intellect. This is because they did not discover the works which the celestials composed. They have been cheated. The Rishi has composed works which are sumptuous like the Thinai flour mixed with honey. Men who are uninitiated into this knowledge decline in this world.
Such men waste their time. Questions arise when they read accessible texts. Shastra texts carry the answers to these questions. Unfortunately, these men do not have a way to find them. The texts which can bring liberation remain locked up. The Rishi (Varuna Rishi) granted such texts to those who roamed in a futile search of these works. He explained deep secrets in them. A mature tree yields its bounty by bending its trunk. The Rishi granted texts in this way. He blessed them (the seekers) lovingly.
Listen! Let me begin another narration. Pulasthya you are an all-rounder! Listen! Straight north of Kaveri, at a distance, is a covered structure. There are two residences there for Siddhars and Munis. There is a nice fortress of mud. It is the fortress of Isa. Forest surrounds this small town. This rare forest belongs to Kali.
There is a Kali temple in this forest. This temple has a beautiful Mantap and a tree. The famous Muni-Eswar arrives here shining with the brilliance of the Sun. You can notice a big crowd of Siddhars and Munis at the gate of the fortress. However, a Kolli-Bhuta being guards this gate. It carries hot embers.
The divine seven Kanni women stand at the side entrance to the Kali temple. A Karuppan-being stands near them. He is like a Rakshasa of the celestial Muni variety. Next to him is Kattavanar, the warrior. In addition, other guards there are ready to run errands. Let me describe to you the procession of Kali around. As expected, the palanquin (of Kali) is green colored.
The seven Kanni women lovingly carry Badra-Kali. They carry her without fear in the green Palanquin which is like a swing. Badra-Kali visits the forest and grants audience magnificently there to her heart’s content. At that time, the generous Kanni women guard the Palanquin which is studded with diamonds.
These seven Kanni women are virgins. The world knows the great deeds of these seven Kanni women. They are great rulers. They offer their service to Kali with purity. They approach Kali with reverence. They stay enthusiastically in front of Kali and wait on her. They consume cooked rice with jackfruit with love.
More surprises await us here. Beautiful Pulasthya! Listen to my words. Let me tell you about the fortress of Isar which appears like a protrusion. A Siddhar who is a Muni of intense Tapas grants audience in his Ashram here. The Ashram is within the fortress of Isar. People of the world do not see the fortress. A sharp protrusion on the earth surface extends downward as a subterrain tunnel. This itself is the fortress!
Students of Tapas-Muni surround him nicely and guard him. This Muni lovingly instructed his disciples for a long time. How can I praise the heavy cauldron with ancient treasures and the jar containers there? These are the treasures of the Sri Rama who I mentioned before. I cannot describe them.
It is not possible for everyone to find these bounties. Excellent one! It is different for a person with Vitta-Kurrai merits. Anyone with good merits who approaches this place with good intentions can access these treasures. The treasure of Sri krishna exist here. A person who discovers this treasure in this world is indeed lucky. He (a person with Vitta-Kurrai merits) can easily gather the material here by applying the colorful collyrium.
He can gather the treasure of Sri Rama. The Tapas Muni made a placard and hung it next to his Ashram. The placard says – “I have no objection to anyone gathering this material in my presence. If you approach me again, I will give you more of this material.” Of course, this treasury is protected when the Tapas-Muni lays down. This place is extraordinary in this world. I cannot praise its greatness.
Words fail in describing this. So does the tongue. Listen to the prowess of the Tapas-Muni who is a king among rulers. Many came here in the past to gather the valuable materials. They intended to claim this territory by pitching a flag post there. Famous people came to the north of Kaveri pretending to be Siddhars. They wanted to hit and vanquish the Bhuta being.
Some wanted to carry away a bounty of materials from here with the help of their eight Siddhis. They came uttering the Om sound and spoke to the great Tapas-Muni there. The Tapas-Muni declared – If your power of Vasiyam can truly function here, please feel free to unlock the cauldron. The Muni asked the Sundarar to carry the treasure away.
The terrifying Bhuta being follows the one who gives orders for the beautiful treasure cauldron to be carried away. The Bhuta being chases, beats and kills a Siddhar (who exercises the Vasiyam power for this purpose). The situation is the opposite for a deserving Siddhar. A terrified Bhuta being runs away from such a Siddhar and stumbles down. The being does not venture close to him. Such is the greatness of treasure of the powerful Rama.
None can discover this reputed treasure of Sri Rama through their individual efforts. Tapas-Muni, the great ruler, stays close to this treasure for a long time. He arrives to guard it at the right moment. Qualified Siddhars, several Koti in numbers, have failed to gather the treasure in the world. Surely, this treasure is accessible to anyone who can bind Kali who is none other than sweet Manonmani, the divine mother with their Vasiyam powers.
Listen to another deft narration. Pulasthya! It is novel and wonderful. Often, a Siddhar discovers the treasure. However, he is unable to unlock it. Only a Siddhar who binds Kali with his Vasiyam powers can unlock it. You can find the secret (to Kali Vasiyam) in the old Mantap midst water streams. Some instructions are etched in stone there. Decipher the instructions to know the Mandala count related to the Mantra.
What is the way to bind Kali with Vasiyam? Several Koti men in the world gather in a crowd precisely at mid night. Several Koti men perform Ucchatanam to make Kalika-Devi arise. They enter a state of bliss. This brings them some powers.
Any person who achieves powers this way gains the above power (Kali-Vasiyam) in the world. Others do not. Kali-Devi shines as the brilliance of the Sun. A Siddha-Muni gains this power (Kali Vasiyam) by channeling the power of the Sun with the blessings of Kali-Amba. Any good person also gains this power. Remember the Pranava Mantra, the way you were initiated, and recognize its full potential. Praise Kali profusely with this mantra.
Ucchatanam refers to the act of raising something from a base by separating it out completely. Kali exists as a part of existence. In this case, Kali energy is separated and made to rise from the forest. In this verse, Agasthiyar refers to the use of mantras to manage the energies during the process.
Praise Kali while chanting “Yang Mang Ching”. Transform (the energy from) the splendorous Pranava Mantra. Use the Mantra “Shivaya Nama” for dispersing (the energy of the Pranava mantra) to achieve the transformation. Use the two mantras, namely, Reem-Kaaram and Om-Kaaram, as the launching pad. Chant the Ucchatanam Mantra one lakh times to achieve the transformation. Withhold the great Reem-Kaaram within. Ascend higher by performing Pranayama. Chant the beautiful (mantra) one lakh times to fully manifest the power of the Mantra.
A practitioner chants the Pranava of Kali. Surprisingly the Naathaas do not know it (the Pranava of Kali). None has discovered the great Pranava Mantra of Kalika, who is Uma Devi, the epitome of femineity. The messengers of the Lord of Death fear the Mantra (of Kalika). One cannot chance upon this Pranava chanting, which is like a launch pad. No one can hope to discover the mantra by simply roaming around with smartness. Only a blessed person can discover this (mantra) in the world.
Narasimha’s Abode to the west of the Ganga river
Use the following narration for a new discovery. Listen! Travel on land about seven hundred Kaadam distance to the west of the Ganga River. You can discover a pleasant sacred land. You can find the Ashram of Narasimha-Rishi there. He stays there with authority and love. Several Koti men of the world visit the famous Poigai Pond there.
This Poigai is like a divine river. True warrior class Siddhars stay around the bright Ashram of Narasimha in this land. They offer their worship to Narasimha-Rishi in a proper manner and with purity. You cannot see sunlight there. Darkness shrouds the dense forest there.
The sacred spot is the forest on the bank of Ganga. Rishis who engage in intense Tapas take a dip in the waters here. The eternal Vishnu whose power extends far and wide is present in the Poigai waters. Sapta-Rishi, the great seven Rishis, visit this Poigai. Enthusiasm swells up eternally in this sacred spot. The victorious Chariot of Devas rests in this Poigai. This Poigai is a place of relaxation like the Kailash. The celestial domain does not have anything like this river.
Accomplished Siddhar-Munis seek out and reside in this sacred spot. Dear Student! Understand more about this place where Siddhars reside. Their presence brings greatness to it. Great capitals in the world are not a match it. The water here tastes like Amrita honey. Have you seen a river which surpasses the river here? The celestials and Devas revere this Poigai. Indeed, this is the great river of Devas.
Let me narrate about another river. Pulasthya! You are an expert in Naadanta knowledge. Listen! Ganga is a refuge. You can notice a beautiful stream and a Poigai spot to the East of Ganga. Here is the temple of Chandra. The temple looks like the Moon. The Pita (sacred pedestal) here is worthy of Devas. Sarpa-Raja, the ruler of serpents, sits on the Pita which is pure/white like curd. Certainly, a Mantap exists in this land.
Look at the beautiful water-Mantap which surrounds the Poigai. See straight ahead at the grove and pond. On the four sides are tall towers. These towers are pure golden. A circular walk path goes around. A wall stands beyond the path. Notice golden silhouettes towards the top (of the tower). They belong to special Tapas-Rishis.
Appa! Several Koti Rishis stay on the beautiful golden tower. Authoritative Nava-Kanda Rishis joyfully grant audience from the tower. Vaidurya is a nicely sparkling diamond. Clear gemstones which are mounted on a simple inlay resemble this. Groups of Rishis which appears like bud-like Filigree adds beauty to the scenery. It is rare to see the king of Serpents in the world.
Pulasthya! Behold the king of Serpents. Sarpa-Raja lived well in the world for several eras in this Ashram. One cannot say for how many Koti years he lived. Sarpa-Raja is an adept in performing tough Tapas. He is bold. This Siddhar lived fearlessly in all four Yugas. He is known for his skill and greatness.
Excellent one! He (Sarpa-Raja) knows many Koti magical acts. He gained this ability from the best of Shastras which are supple. This warrior can vanquish Rakshasas of the Kanda-Muni class. Sarpa-Rajan holds potent poison. He digests poison daily with his food. He consumes high quality Paashaanam toxins in copious quantities. This Poison king is ferocious. The world recognizes this King as a Siddhar.
This King among Kings consumes Kaya Karpam daily. The creatures in Tara-Tala ( a nether domain) praises the Sarpa-Raja…His students include the likes of Rishis Parashara…….. Sarpa-Rajan who understands the source of magic is fearless. He ties his matted hairs up. His matted hair has streaks of copper-spelt alloy.
His student community includes several Rishis and Munis. The others in his student community are – the praiseworthy Laata-Muni, Tapas-Muni, the beautiful Mattu-Muni, Kattu-Muni, the Muni of the temple and the Muni of the doorway, the Muni of flame in the cremation ground which is a destination for all. All the above students are experts in Siddhis like their master.
Jamadagni Rishi is one of the seven great Rishis for the present Manvantara era. Some mantras of the Rig Veda are attributed to this Rishi. Buddha makes a reference to the fact that some of the original Shrutis (Veda) were revealed to Rishis Jamadagni. In five verses, Agasthiyar mentions the important connection between Jamadagni and a Tamil Sangam poet.
Appa! This narration is about the East of Ganga River. Let me describe this to you. Moolar class of Siddhars gather in large numbers around an indescribable wonder. This excellent wonder measures one hundred Yojana length. Its foundation stretches deep into the earth. Excellent one! It is a cauldron shaped swing.
At the base of the revered swing lies a well. This well contains water with great qualities. The great Jamadagni Muni resides there in a cave. The entrance to the cave is palatial. Appa! Jamadagni Muni has forty-eight adorable students. One poet of great clarity from the Sangam period accompanies them. He was earlier a Siddhar who resided for several Koti years in the celestial domain.
Tamil Sangam poets were experts in prosody and meters. A Sangam poet lived with Jamadagni Rishi and his forty-eight disciples. In this verse, Agasthiyar explains the important role of the poet in the compositions of the Rishi
A gathering of Rishis, Munis and poets who are all Siddhars stays close to the great Jamadagni Muni. They receive pearl like wisdom. All of them are reputed in the world which is ancient. Earlier, Jamadagni Rishi gave in-depth knowledge daily. The professional poet of great purity who was also a Siddhar checked these teachings for Vidhi (poetic accuracy).
The (Jamadagni) Muni and the forty-eight men (Jamadagni’s students) composed several poetically accurate texts. These texts were on the Vedas and Agamas. In addition, they composed several Shastras which eulogize the above category of texts. They (disciples of Jamadagni Muni) locked up important explanations and subsidiary explanations (to these texts) in the Samadhi of their master. My Child! they hid the (explanatory) text. Therefore, compositions which are like Yoghurt could not be discovered. Compositions which are not as important began to be discovered.
In the earlier verses, we learnt about the Sangam poet who helped Jamadagni Rishi with his works on Vedas and Agamas. In five verses, Agasthiyar gives a quick overview of the types of works which were popular among Sangam poets.
In this verse, Agasthiyar describes distinctive styles of poems. We cannot translate this verse because of the important words which are missing.
A Venda (a stanza with a triplet) which discusses Vedic methodology is a summary type work. A Kuvalai work which causes applause is joyful in nature. A Kambu style work on the ways of the Cupid is an Alankara. A Karikai work which discusses core principles is called a Urai (explanatory composition). The friendly Isan-Muni has complied a good grammatical work. The cool Tandi (A poetic composition with eight lines) is an Alankara. I have listed special works which are well composed.
You can gain a better understanding about ancient styles of work when I speak about them. Now Let me highlight a few points about grammar. For full satisfaction study the Bashya (an elaborate commentary on Sutra works) called Kakkai. A Sura-Vali is a composition which arises as the result of blessings. With some modifications, it becomes the Vaijayanthi garland. An excellent Yazh (Lute) has a thousand strings. It accompanies the narration of a Mani-mekalai composition. I would like to make a special mention of the Valaiyapathi and the (other) four note style texts.
Thol-kappiyam is a composition. The poetic grammar work which originates from Chidambaram teaches many subtle points. A compilation of synonyms is well known. The work of Kumaraswamy is a core text. Agathiyam (the grammar work of Agasthya) yields Siddhis which are nourishing like milk. All the compositions which belong to the Sangam period complement each other like threads in a Saree. Respective poets composed them to bring an overall clarity.
Some Siddhars collected all these clear compositions and brought them with determination to Pothigai which is my residence. They elegantly presented these at an assembly here. Some Siddhars created texts which were approved for publication by the assembly. Other Siddhars popularized them in the world. These texts became discussion worthy. The brilliant works of Sangam poets thus reached all the people of the world.
Agasthiyar grants knowledge to Pulasthya
Let me narrate one more fact about the spread of knowledge. Accomplished Pulasthya! Listen! Siddhars outdid each other in giving knowledge throughout the four Yugas. The path of knowledge has flourished for a long time. I want to explain this thoroughly to you. You understand me with ease under one condition. You must first understand about Asanas. My child! Receive this. Listen well!
Listen to my knowledge discourse. Listen to the glorious wonders of the four Yugas. Who else can give you this knowledge like me? You will be spellbound listening to me. Let me tell you skillfully about the rules (related to Asanas). O ruler! Listen without any misunderstanding. I will also tell you about destiny.
There are two ways to gain spiritual knowledge. One is through direct transfer from a proper Guru. The second is learning with the help of the intellect. In five verses, Agasthiyar explains the ideal setting for a knowledge discourse.
Let me tell you why Asanas are compulsory through an example. Manonmani is the divine mother of the Vedanta domain. She described to me the supreme seat. There are sixty-four gates to reach this beautiful well sculpted seat. One of the sixty-four gates is praiseworthy. Perform Garba-Asana. Place upon it an Asana of deer skin which is bright like the Moon. Place this at the center of the praiseworthy gate without losing your focus.
Siddhar texts refer to sixty-four skills or Kalaas. A disciple gains Kalaas on the spiritual path. However, the direct knowledge transfer takes place at a point of balance among these. In the next verse, Agasthiyar says that a Guru presents powerful visions to the disciple.
There are sixty-four gates. Tiger skin Asanas are in each of these. Sixty-four faultless Siddhars sit, one in each gate. In addition, a deer skin Asana is present in the middle. Pulasthya sits with alertness on it. Agasthiyar gives discourse, seated in Padmasana. Agasthiyar teaches lovingly in this setting.
This is the perfect setting for a knowledge discourse. I share knowledge in this setting with Pulasthya. O King! Listen without any misunderstanding. Siddhars from all over the world surround us (in this setting). I transfer knowledge with you as visions in a straightforward way. I lovingly share the knowledge of all the Kalaas. Indeed, I share this with you (in this setting).
I am sharing some more. Pulasthya! You are intelligent and worthy. The mind can grasp Ithihasa and Puranas in their totality in a simple manner. An understanding of Tattvas is essential for this. I am explaining about them with focus. I am sharing with you all knowledge including Va-Kaara knowledge. I also explain you the potent Pranava mantra (in the setting).
I explain Mantras, Tantras, and the advice of other Siddhars in the world. I explain uncorrupted Bedhanam and Vasiyam methods. I teach you the tools for the eight great Siddhis, about untainted Anjana (collyrium) and Bedhanam. Bhagwat Gita is a refuge. I tell you about it and powerful magic of eight kinds. I divulge to you the knowledge about the excellent Salliyam magic.
Pulasthya learn about Salliyam magic, Ottiyam magic, Karpam of great skills, secrets related to Vedanta, clever Bashya works and Karma Mantras (only whispered into the ears). Nagarjuna is the author of a mental Tantra related to the Vedas. I explain this to you along with the complete science of rocketry. I give you multitude of knowledge which exists in the Dravida language and from the famed northern language (Sanskrit). I elucidate these to you (in the setting).
Direct transfer from a Guru is one way of gaining higher knowledge. In the following verse, Agasthiyar describes an alternate way.
There is another way to achieve the above. This requires the use of your intellect. Stay in the space of Chinmaya which is famous and listen. However, do not forget the Tattvas or the base principles. Live in the world while following the rules of the world. Prepare yourself to receive liberation. Simultaneously live with fame in this ancient world. For this, trust the feet of Paraa-Paran and perform simple Puja to it. Hold yourself in a steady state of consciousness.
Stay on the steady path. Gain the blemishless brightness of the Moon. Gain proficiency in the sixty-four Kalaas. Play with these Siddhis in the world. Gain the vision of truth. Tear through the net of Maya. Stay in the world but hold your mind on Chinmaya. One who lives in the world while avoiding a worldly life which is solely centered on the other sex is a Yogi.
Yoga is the true Yoga only when combined with knowledge. Know the splendid secrets. Recognize the state of Tapas through enthusiasm. Live eternally in the world. Lovingly accept conducive knowledge from the world and hold them in your mind. Then the following is certain. The mind quickly grasps the essence of Vedanta with interest.
Rid yourself of the thirst for inferior pleasure experiences. Burn the craving for them with determinations. Consume virtuous Kaya Karpa. Live as if you have forgotten the world. Increase your determination with every passing thought. The transcendent domain of Chit consciousness is beautiful. Know it. Someone who knows even a tiny bit about the ways of the Naathaas and their words is a Siddhar in the world.
Transcend the duality of remaining unripe and blossoming through the above knowledge. Appa! Consume Kapa Karpa. Rid yourself of the last bit of dust related to the gross existence. Gain the qualification to experience the triple flame. Consume a small amount of Kaya Karpam to hold this state for long. Shrink your individuality through a union with the cosmic dancer. An intelligent person lives in the world this way.
The triple flame is a combination of solar, lunar and Agni energies. An advanced Yogi experiences this at the eyebrow center. In the previous verse, Agasthiyar says that he understands the dance of Shiva as an experience. This is Shiva Yoga. A seeker who practices Shiva Yoga can gain initiation into Shakti Deeksha. In five verses, Agasthiyar lists the experiences which are beyond the triple flame.
Several questions arise related to the above state. Intently experience beautiful silence. What is great about being born with wealth or dying with it? Do not utter falsehood. (The last four lines are difficult to translate because important words are missing)
Siddhis arise when the mind (in its normal state) melts. These Siddhis lead to the superlative Shiva Yoga. Cross the ocean of anger. Seek initiation into the Deeksha of Shakti. Daily strengthen the state of Shiva in the mind. Gain success. Know another way to succeed. Take to stern Tapas after ridding yourself of the fire that scorches you. Appa! Switch between the two Kalaas, namely, Ida-Kalaa and Pingala.
A seeker with the skill to switch the left and the right energy channels gains access to an inexhaustible supply of Amrita nectar. In this verse, Agasthiyar says the Amrita Kala, in turn, nourishes the two channels.
Siddhi and liberation ensue when the Ida-Kalaa transforms. Envelope yourself in the great liberating silence. Separate the refined fire of Moolam. Carry it upwards as it spreads with the brilliance of a thousand Suns. You can notice the pure Amrita of the Moon. Hold onto Kalaas to gain the Siddhi to make the two flow like a river.
An object can be seen because of its form. The word Rupa refers to the form. Similarly, anything which is experienced has a Roopa. In this verse, Agasthiyar describes Roopa Siddhi.
Take to silence for these experiences. Do not roam like a dog out on a search. Throw away thoughts about the world totally. These thoughts are not worthwhile. These crooked thoughts can spoil the space of liberation. Nothing in this world is worth your effort. The same energy which creates these apparently steady appearances can lead you to a Siddhi over everything.
Appa! This is the Siddhi of Rupa (forms). You now reach the end of the purview of Shrutis. The puppetry of the Pancha Kartha beings lies straight ahead. Let me describe the play of the Pancha Kartha beings. Listen with modesty! Appa! The world is phony and the life in it is deceptive. Bring this to an end. A true Yogi shuns these with determination. The puppetry of the Pancha Kartha beings begins to subside (for such a Yogi). You notice another excellent play.
Physical existence is defined by the five elements. In this verse, Agasthiyar defines the relationship among the five elements.
Appa! Observe the play of the Pancha Kartha beings. Observe it carefully within yourself. A human being’s talk is all about the gross (Earth element). The Earth element, along with this talk, merges into the water element. Names are associated with the water element. The Water element, along with identifications subsides into the Fire element. The Fire element which causes wear and tear abates into the Air element. The Air element is transparent. It recedes into the Space element. Appa! You can realize the fact that one is present within the other by observing this creation.
Higher knowledge is possible with the help of the five elements. In turn, the five elements settle under the influence of this knowledge. In this verse, Agasthiyar affirms that the Vedas and Samadhi are aspects of the quieted five elements.
In what do the five elements subside? They subside in knowledge. Appa! This makes the Veda and the others. This enables us to analyze the Tattvas. We can experience this ancient world because of it. The path of goodness exists because of it. Achieving Kaya Siddhi is honestly possible because of it. The state of Samadhi which is like a symbol is because of this. (Words are missing in the last line)
Yes, it is the hair and the bone marrow. Appa! The bone and the nerves form from this. The skin forms by itself because of this. It is all the robust sensory objects and sensory perceptions. We enjoy the gross existence because of the substances in our physical body along with the spirit. Certainly, the entire existence is contained within it. It makes life on the earth joyful.
The world is like a long lotus. In the absence of knowledge (Vedas), everything in this world is impermanent. The cause of this impermanence is the Pancha Bhuta elements. One’s idea of the world includes his life, children, wife, and the mother who births one into this world. The Isa (God) created the cycle of death and birth in the world. The cause of this cycle is craving. One who enters the fire of Thirodhagai (Maya) with pride finds no way out from the world.
Do not chase after power. You are sure to lose it and perish. The gross existence which appears attractive is sure to abandon you sometime. You may feel bullish about your gross body. It is bound to vanish. (You will be left wondering) Where did the countries (which I saw) go? O King! What will happen to knowledge and (enjoyments such as) drinks disappear when the gross body which someone considers as his kingdom perish? O Hero! No one will find these.
He does not see the greatness of the world anymore. Because it is gone. Every life must end like this in the world. Unseen Karma baggage alone accompanies a being. Chop this baggage with the help of Deeksha. Certainly, consume Karpam. Do not waste your energy on the wrong path. You are bound to succeed (in the spiritual domain) if you have Vitta-Kurrai merit. Hold a happy countenance and shun negativity. You are sure to gain Upadesa (guidance) in the world.
Most people in the world treat their gross body as the principal kingdom. In the previous six verses, Agasthiyar explains the problems with this attitude. What then is the true kingdom? Agasthiyar provides Upadesa or guidance regarding this.
Upadesa shows you the real kingdom. Let me give you Upadesa about Saedam (the remnant after discounting anything else which is related to bodily existence). Live in the world with a loving attitude. Be sincere in your dealings with everyone. Do not mingle with the fools who obsess about hairdo. Do not talk with pride about your righteousness. Leave behind the world which sustains the ocean of Karmic impressions. This ocean perpetuates the cycle of life and death. With determination, enter the ocean of Shiva consciousness and enjoy the stability there.
Spiritual texts refer to the ocean of Samsara. In this verse, Agasthiyar refers to two other oceans, namely, the ocean of knowledge and the ocean of Amrita (bliss).
Stay in the ocean which is calm. Know the vast ocean of knowledge. Recognize the ocean of Amrita Kala. You can gain success in worldly matters and in Ashta-Siddhi through an understanding about them. The ocean of knowledge is precious. Lovingly hold it in your psyche. Push out the obstinate ocean which is unreal (the ocean of Samsara). Stay pure and strive always for bliss.
Avoid incurring bad Karma while enjoy the world. Do not engage in shameful acts. Hold silence when you encounter detestable behavior. Do not roam aimlessly. Be asleep with respect to cravings. Keep faith in your Vitta-Kurrai merits. They are sure to bring you success. Beware of the fact that you can turn into a charlatan the moment you abandon silence carelessly.
A Siddhar undergoes various stages of transformation. He enters the state of Samadhi through breathing practices in the first stage. In five verses, Agasthiyar summarizes the different stages of transformation.
Be not a Charlatan. Lucky one! Listen. Follow the Yoga of breath with contentment. Truthfully enter Samadhi and stay like a Siddhar in the world. Consuming the pure Amrita of the Moon and continue Yoga practices with dedication. Seek a suitable cave for this to happen easily.
Vitta-Kurrai merit brings success on the spiritual path. We find several references to Vitta-Kurrai in this text. In this verse, Agasthiyar mentions how the fruition of this merit enables a Siddhar to enter the “spiritual” cave.
Stay in an out of sight place in the Tiger Asana. Stay patiently for the cave (of the heart) to open. Rid yourself of Vitta-Kurrai and encounter bliss. The Naathaas have given wonderful knowledge about Shastras in a hidden way. Catch their intent. Avoid any erroneous understanding. My son! Engage in Yoga this way.
In this verse, Agasthiyar lists the acts which a true Yogi must consider worthy of pursuing.
What is worth experiencing is the Pooranam. Protect the excellent Chinmaya. Reaching for the eyebrow center is worthy. Impressions related to attractions are worth removing. The world is without a substance when these impressions are gone. There is no fear now about the destruction of the six generous chakras. Consume Karpam and become the owner of the forty (pleasant aspects as described by an ancient Tamil text). One who lives in the world this way is a Yogi.
A Yogi needs the dignity of a Siddhar. He must be capable of dropping his ego in a moment. One must cultivate the power to digest Karpam to be a Bogi (Enjoyer). He must destroy bad Vasanas. He must destroy the ocean of misery by staying in solitude. Consider the forest to be like the pleasant home and stay there. Stay away from sleep. Safeguard the ultimate with purity.
We hear about stories of Siddhars dropping their mortal body and transmigrating to another place. A Siddhar must gains several Siddhis before he can drop his body like this. Agasthiyar summarizes them in this verse.
You become a “Kala-Adi-Kala” (one who has conquered time) Siddhar by safeguarding this power for one year. You become a special Siddhar when you develop the skill to wait patiently for a long time (several Koti years). Cultivate Kaya Siddhi and Yoga Siddhi along with the eight beautiful great Siddhis. Gather Gevuna Siddhi and Jnana (knowledge) Siddhi. Gain the Siddhi to shed the body completely like a garment.
Sayujya refers to the union with the divine being. In this verse, Agasthiyar mentions this to be a gift from the universe to the Siddhar who can drop his body at will.
This is a Siddhi. Your subsequent body will be like a pillar of stone. That body can show you the best way for liberation. The ninety-six Tattvas do not bother you anymore. The possibility of a naked birth ends when the body peels away like a garment. The vision of pure Sayujya state appears to you automatically. Subtle ways to achieve the state also appear to you.
In the previous few verses, Agasthiyar listed the major milestones on the path of a Siddhar. In this context, Agasthiyar now reviews the contents of the Perunool text.
Revered Vedanta loses its value (to a person who reads the Perunool). The potent Puranam (state) becomes distinct. Stay in the state which is sweet like honey and attentively listen about Vaatham which is clear. The supreme Kaandam volume in my work of twelve thousand verses (discusses this). In this Kaandam, I have poured out my knowledge about ways to master every known Kalaa. I composed the work of twelve thousand verses while holding Paraaparai in my mind.
Appa! I have shared the knowledge of Ashtanga Yoga in twelve Kaandam volumes. The second Kaandam is about the revered Karpam of Samadhi. The third Kaandam is about the powerful Yoga Karpam. I enjoy sharing about the ways of the divine Chavuk-kaaram in the fourth Kaandam. In it, I have divulged the full details about initiation into the sensible path of Muppoo.
Excellent one! I describe the ways of the true Kadum-Kaaram and Jayaneer in the sixth Kaandam. I talk about Karu, Guru and Kallu. This knowledge brings you skills. I describe the powerful Jayaneer of Chunnam. I talk at length about a range of formulations from Kalangu to Chendooram and grades of Draavagam. This knowledge is these are necessary for success (in formulary). Collyrium for the eyes and the Charakku Vaippu with Karu grade material are difficult to prepare. I provide some rules of thumb and practical tips about these.
I discuss the logic behind herbal healing and the potency of herbs. I give plenty of practical tips. Search through the Nighantu text to confirm any guesses. You can grasp subtle ideas from it (the Nighantu). There is no secrecy in the topic about Sagam (juice of leaves and plants). However, only a few get this topic properly. A sagacious person understands this in the world. I noticed some ideas which are hidden in Shastras texts. I made a quick note of all such ideas before divulging their meaning.
A paradigm shift becomes necessary to master some new fields of knowledge. In this verse, Agasthiyar says that a total unlearning is necessary to understand Karu ideas of Siddhars. He refers to this as the vacuous state.
I point these secrets from a vacuous state. I elaborate Karu ideas which are concealed. Pulasthya! Is there anyone else in the world who can point these out to you authoritatively like me? Some authors insert intentionally confusing explanations in works. What can a reader do if he fails to recognize such obfuscation (to the explanations)? For example, a reader must understand the poetic nuances in depth to catch Sulukku-hints of the great Naathaas. You can become a Siddha in this world through such skills.
What is the point in claiming the title of a Siddhar? (Other things are more important, for example) You should recognize the obstructions to experiencing the space of consciousness. You do not gain Siddhis by falsely claiming yourself to be a Pittan (crazy in bliss). Only an unvirtuous person attempts to explain (spiritual ideas) with the help of his intellect. Others are not ready to divulge knowledge in this world. A panderer teaches you with the only intention to win confidence. Do not take their empty words to be the truth.
My Child! Pulasthya! Do not trust these people. Listen! You can gain the blessings of the divine mother Amba if benevolent knowledge dawns on you. You will recognize the Paaz which is beyond and the three Paazs. Who would eat fomented grain by washing and segregating it from dirt with difficulty only because of the belief that the inside of the grain maybe beneficial? My Child! Do not waste your time roaming restlessly. Seek Deeksha with interest at all the time.
Honor Manonmani with the following praise. “You sit majestically on the Lotus. Praises come to you from all the directions. You are the excellent Bala. You shine in the form of the brightness of consciousness in the Naadanta domain.” Bow down to the elegant Chinmaya in the Lotus and praise it. This lotus is in the highest platform. Bow down several times to the feet of the divine mother Amba. Offer incense and the light of a lamp. Cherish the vision of the lotus like feet of Amba in your mind.
In verse 559, Agasthiyar mentions sixty-four gates. In this verse, we see a reference to sixty-four seats. Agasthiyar says that these enable a seeker to fully experience the transcendent brightness.
Consume food after offering prayers daily. Excellent one! Strengthen your psyche. Sixty-four simple platforms arise from the indescribable brightness. Lovingly offer Archana and pine for the vision of the transcendent light which weaves everything together. The Shad Akshara mantra represents a principle. Recognize the nature of the eye of Naadanta with its help.
The physical eyes cannot see the transcendental domain. The Naadanta eye is the instrument to see aspects of the transcendental domain. What is the nature of this Naadanta eye? Agasthiyar answers briefly in this verse.
You can experience this like the nature of Gold. However, this vision is difficult to achieve. Experience the state of your own Self for a while. The enduring effect of Maya then drops away. Leave behind the craving for honors. Stay with the thirst for the higher and practice generosity. Implant the Kaal (leg) in a pit which is Jaan measure in depth. Chant “Am” properly and raise your folded palms.
Repeatedly fold the palms, implant your Kaal (leg) and fold the palms. Cross this difficult ocean of existence which leads to future experiences. Freeze (your thoughts/breath) and carry sixteen types of offerings. Live in the world with your psyche merged in Chinmaya. Let your mind not weaken through anger and holding a droopy face. Bow down while praising the feet of Am-Ponn. This is the way to experience the form of the divine mother of Vedanta. Always offer Puja to the divine mother.
Prana is in continuous movement in the human body. Prana flows in a refined manner in the body of a Siddhar. At a certain level of advancement, this movement quickens. Siddhar texts refer to this fast movement as the Desi horse. In this verse, Agasthiyar says that a true Siddhar can steady Desi at the eyebrow center.
Amba, the divine mother, showers blessings when you engage in Puja. My child! She reveals her dance which dispels darkness. This darkness is like an algae growth in a still pond. Prana is compared to a fast-moving horse and called Desi. She brings Desi to a stand-still and feeds you the milk of knowledge which is like the brimming Amrita. One who steadies the Desi horse at the eyebrow center of Vaasi is a true Siddhar in the world.
In this verse, Agasthiyar says that the trick to remain in steady Samadhi is to arrest Desi at the eyebrow center.
Inculcate the nature of a true Siddhar by gracefully taking to Samadhi. Hold the ruler of Kailash, the creator, in your psyche. Steady him in your thoughts. Meditate on Manonmani with devotion. A Siddha lovingly remains in this state. Perform Puja to Manonmani with purity and praise her. You are the handsome ruler of kings! Soak yourself in Mathi (bliss).
விராலிமலை சித்தர் மகத்துவத்தை அகஸ்தியர் புலஸ்தியர்க்குக் கூறல்
Agasthiyar recounts the greatness of the Virali Malai Siddhar
Virali Malai is a hill in Tamil Nadu. This hill is in the Pudukkottai district in Tamil Nadu. The hill is famous today for a Murugan temple at its peak. In the following verses, we understand that Param-Jyothi Muni lived here long time back.
Let me share another way to soak yourself in bliss. Famous Pulasthya! Let me share this. A certain Malai or Hill is filled with Virali (Jamaica switch sorrel plant). How can you see the residences of Siddhars who are recognized world over in this hill?  First notice the unseen Sunai spring with some divine water in the Virali Malai hill. You can feel the presence of Naathaas here. They have lived here quietly for several Koti years.
Appa! Notice the peak of the Virali hill. See the temple of the wonderful Ganesha there. A robust Sal Banyan tree spreads its fragrance in the north side of the temple. Tigers sleep in a nearby dilapidated Mantap. A special Karu-Nelli (black gooseberry) grows in this exquisite Mantap which is surrounded by streams.
This is a revered Nelli tree. An excellent Siddhar who belongs to the South Pandya territory stays there. Once a thousand Pandya potentates ruled over the whole earth. The prosperous and scholarly Pandya kingdom was ruled efficiently then. One thousand great Siddhars graduated and became heads of Mutts.
Yes, a thousand Siddhars graduated. At that time a Muni (Param-Jyothi Muni) prepared himself to enter a state of deep Tapas on the luxuriant slopes of the Virali hills.  He approached the Sunai spring water to steady himself in the above-mentioned Tapas state. Suddenly, the thousand Siddhars approached the Param-Jyothi Muni. They praised the Muni as their lord and surrounded him.
பாண்டிய நாட்டு சித்தர் பரஞ்சோதியாரிடம் உபதேசம் பெற்றது
Pandya country Siddhars receive knowledge from Param-Jyothi
The Siddhars received knowledge. However, they continued to look at the Muni to gain excellence. The Muni had showered plenty of blessings before reentered the state of Tapas. The Siddhars looked straight at Param-Jyothi Muni and sought knowledge which is defect less. For a long time, they sought the text which discusses Jnana in its entirety.
The excellent men from the bountiful Pandya country who were Siddhars said the following. You composed an excellent book on Jnana. You hid this pearl like work in the Cave, away from the sight of the world. Please grant us this Jnana so that we can succeed. Let us know the path of the Vedas. Help us gain more Shakti for success. Please grant us the text.
Param-Jyothi Muni’s knowledge work of eight thousand verses
The men of great Tapas made the above request. Immediately, Param-Jyothi Muni responded. Yes, I composed the work of eight thousand verses for liberation. However, is there anyone in the world who is worthy of it? I have not shared this Perunool work on Jnana yet. Can anyone in the world understand this work? He had composed this well-organized work and stored it away with the above idea. The Muni’s opinion was that Siddhis will flood the world with the help of this text.
Param-Jyothi Muni joyfully placed his work in the Cave after the above conclusion. The Siddhars of the prosperous Pandya country wished earnestly and yearningly for the work. The Muni (Param-Jyothi) held the strong opinion that every desire on the earth will be fulfilled if the world gains free access to this work on Jnana. Therefore, he had locked up the composition. In addition, he pronounced a curse (on anyone who tries to seize the work).
Param-Jyothi Siddhar narrated this to the men of Pandya country who were skilled in speech. He said – I successfully composed the text and kept it in the cave with the blessings of the divine mother of Vedanta. This work resembles a Guru Nool in its stature with its eight thousand verses. This famed Perunool is a work of Jnana. I finished composing this nice work and hid it away in a cave without the knowledge of the Naathaas.
(Param-Jyothi Muni says) Oh, Siddhars of the Pandya country of bounty. Listen, I kept the work in the cave. I have no objection to sharing this abundant work with you. It contains the secret to bring the dead back. I have shared the Karu principles of the finest herbs. Do not take this work to be an ordinary work. This is a Perunool of great secrets. I once shared this knowledge with the Shiva-Jnana Siddhar, and he gained success. This Perunool contains my conversations with him.
He lovingly reminded the Siddhar from the prosperous country about the greatness of the Perunool. He said – the text reveal Karu grade secrets. Do the Naathaas know about this fact? I composed the Jnana text with joy after consuming Karpam in a timely manner. I placed it in a cave without the knowledge of anyone. Somehow the Naathaas sensed this.
Param-Jyothi Muni took compassion on the Siddhars who sought refuge in him. He gave them the text which the Naathaas came to know about. Param-Jyothi explained the way to preserve the text with love. With determination he removed the curse on the text. He graciously gifted away the text. The text was like the essence of his physical body, its organs and his spirit. He handled the sadness of departing with the work with determination. He dispelled ignorance with this act of giving.
The Siddhar of Pandya country carried the received text immediately to the Pothigai hill. Appa! Pulasthya! They came to South Pothigai with that text. Janaka Muni had called a Sangam assembly those days. The Devas praised Janaka Muni for it.  Poets could unveil their works in this assembly. The Siddhars (of Pandya territory) released the text on Jnana with due honors. they began to debut the work in the assembly with keen interest.
பொதிகையில் செனகர் சங்கத்தில் நூல் அரங்கேற்றல் 
Release of the text in Janaka’s Sangam assembly
Siddhar experts composed texts. They waited for a review of their works by an assembly of Siddhars. A work reached the masses only after its debut in a Sangam assembly. In this verse, Agasthiyar mentions the Sangam assembly which was organized by the King Janaka.
Appa! Yes, he received the text and successfully released it in the Pothigai assembly. Deftly he removed the curse on the text. One thousand poets gathered keenly around the text and poured their interest in scrutinizing it. They unanimously decided the text to be worthy of the Sangam assembly. They really praised Param-Jyothi. Great Siddhars revered the name of Param-Jyothi.
Munis and Siddhars danced there. Rishis of great Tapas lovingly blessed the text. Siddhars gathered in innumerable numbers. No other work in the world can match this text. One cannot find a text like this by roaming and searching. The lucid Jnana text of eight thousand verses was composed and accepted by the Sangam assembly. This excellent Jnana text cannot be described in words.
This Kavya work on Jnana is unique. Can any Shastra work match its greatness? The nature of the Sun is to dispel darkness completely. The truth filled content in this work has this same nature. Excellent people like the Naathaas do not talk about it and divulge these secrets. You can find high quality subject matter in it (the Kavya work). Certainly, the cruel and the miserly cannot gain access to this material.
A person gains the title of celestial Siddhar after finding this rare work. Divine mother Manonmani who resides in the primary lotus and the divine mother Paraaparai stand in front of the one who knows this work. This Jnana text is well composed. It is composed by someone who is well versed in diction and who understands Pari-Bhasha hints. This work is the ultimate to a Pandit who seeks to cure diseases. The work was composed with this intention in mind.
அகஸ்தியர் புலஸ்தியருக்கு ஞான நூலெண்ணாயிரத்தை பன்னீராயிர காவியத்தில்  எட்டாவது காண்டத்தில் கூறுதல்
Agasthiyar shares the knowledge of the Jnana text in his eighth volume
In verses 592 and 593 Agasthiyar summarizes the contents of the first few Kaadam volumes of his Perunool text. In this section, he affirms the work of Param Jyothi Muni to be a source for the eighth Kaandam.
Listen to another worthy narration. Excellent Pulasthya! Let me share this with you. The Ashwini Devas who are my Lords, gave me a text on rules and logic. Siddhars approached me and asked for the explanation to this. These Siddhar came as a mighty gathering to the pleasant South Pothigai hill which is like the Kailash. My child! They came to my excellent cave.
The Siddhars sought the text. They spoke – “Ashwini Devas composed the terse Perunool of a thousand verses. You are born of the Kumbha pot. You are our Guru. Please tell us about the incidence (about how Ashwini Devas composed these texts). The texts composed by Ashwini Devas is well organized. Please grant them to us.” The Siddhars bowed their heads down at my feet and worshipped me.
Siddhars, Munis and Rishis worshipped me. They passionately asked me for the text. They said – “The work of Ashwini Devas has no defects. This work of a thousand verses is a splendid summary of rules/logic related to the science of healing. (The Siddhars said) Please lovingly grant us the text along with a heddle like tool (tool to separate the threads). We will live wisely always. We will be indebted to this work which summarizes the rules. We will never stop loving the text which removes flaws.”
The Siddhars said – “You are the Guru of the Pothigai Hill. Please look at us and listen to our pleading. We are seeking the wonderful text. We are of limited wisdom but are like your children. Please grant us the text and explain its secrets. Help us discover the work of Naathaas immediately and earnestly.” The Siddhars held the transcendent being who occupies the space of consciousness in their mind. They prayed to my sense of generosity.
Agasthiyar grants the composition of Ashwini Devas
Pulasthya! You are endowed with great qualities. Listen with love to what I am telling you. They reverentially sought the text. This kindled my compassion. I gave the text to Siddhars, Munis and Rishis. I granted it to them without any displeasure. I gave knowledge without a hesitation. I taught them the essence of true knowledge with purity. Pulasthya! They conveyed their contentment.
Indeed, the Siddhars appreciated my kindness! I gave beautiful knowledge. One Munis had come here from the Southern quarters. He had carried with him a composition of clarity. The Siddhars, Munis and Rishis who had gained success offered their respects to me. The Muni and others willingly placed the well-researched Shastra text of rules at my feet.
The Siddhars who had prostrated at my feet lovingly boldly carried a text all over the world for long to several countries. They searched of an accomplished Siddhar to show the exquisite text. They engaged in service to him and became happy. They also showed the text of Ashwini Devas which is like an ornament. They showed the text with love and spoke the following.
See what the Siddhar-Munis told him. (The Siddhars and Munis said) We approached Agasthiyar about the excellent work of Ashwini Devas. We received the rare Perunool from him. Our Lord, we brought the well written Guru-Nool to you. We heard that you possess a refined Perunool with notes.
The Siddhar gave the requested text with kindness to the bountiful Pandya country. He said “Yes, there is a longer Kavya format Perunool. Dhanwantari Bhagawan composed it. The work contains twelve thousand verses which are spread over beautiful Kaandam volumes. The subject matter of the work is Karma-Kandam. Dhanwantari Bhagawan carefully sealed and bolted it after composing it superbly.”
தன்வந்திரியாரைப் பாண்டிவள சித்து கருமகாண்டம் பன்னீராயிரத்தைக் கேட்டது
Siddhars of Pandya country seek Dhanwantari’s Karma Kaandam work
These good Siddhars of the bountiful Pandya country sought the Karma-Kandam Kavya work which was locked up. They set forth with determination along with their students to acquire the text. These reputed and wise Siddhars of the bountiful Pandya Kingdom boldly approached the cave of Dhanwantari having gathered their smart students.
These respected Siddhars, Munis and Rishis requested Dhanwantari Bhagawan. Some in the group were rulers of several Koti people. Some were Gurukkal and their students. Some were exalted Siddhas who had the blessings of the Naathaas. This group of a Koti people gathered in the presence of Dhanwantari Bhagawan and prostrated at his golden feet.
Briskly these Koti people fell at the feet of Dhanwantari Bhagawan. They prayed to him. They had come seeking the place where Dhanwantari Bhagawan was in Samadhi. They were eager to have the Kavya composition on Karma-Kandam. They said – Ayya, we have come to you for an answer in our search for the Kaadam work. They submitted – please lovingly grant us your Shastra composition.
Dhanwantari grants the Karma-Kaandam work
They requested for the Shastra work reverentially. Bhagawan took compassion on them. He boldly rid the curse on the Shastra so that it could efficiently guide the people of the world to live better. This Veda grade work was composed to bring excellence. He (Bhagawan) advised – “Guard this compilation carefully in the world. Have the humble attitude of a blind person to a wise person who lovingly gives him valuable guidance.
He gave many such advice on humility and gifted the compilation on Karma-Kandam. The subject matter in Karma-Kandam is difficult to grasp. An ordinary person cannot understand even a sesame sized portion of it. He (Bhagawan) gave the Karma-Kandam in its entirety to these excellent men. A generous person receives this compilation. The Naathaas have not seen it. Know about the greatness of this excellent compilation.
Bhagawan gifted this work away in a blink. The Siddhars joyfully carried this Shastra work. At length, they reached my Ashram in Pothigai. They thronged in me presence. They placed the karma-Kandam work in the Sangam assembly in my presence for my approval. I looked at the reputed Shastra. I gave them special blessings.
I affirmed that there is nothing else like this compilation. The Karma-Kandam is the best compilation in the world. Any other compilation cannot match this even after proper modifications. The great compilation is the primary work of its kind. This works stands out among six lakh Grantham works. This Perunool Kandam Shastra work is clearly the best. No one possesses this Karu grade text. Appa! I have realized its richness.  Know this from me.
தன்வந்தரி கருமகாண்டம் பன்னீராயிரத்துக்கு அகஸ்தியர் தருமகாண்டம் ஆயிரம்
Agasthiyar’s Dharma-Kandam for Dhanwantari’s Karma-Kandam
I saw this abundant work. I understood ideas about Karmas and consequences in this work. I decided to compose a matching text for this excellent Shastra work. Excellent one! I understood the way to attribute a person’s level of deceit and crookedness to his earlier births. Based on key principles, I composed thousand verses of the Dharma-Kandam. Appa! I describe the influence of Karma. Anyone can grasp the subject (related to Karma) to their capacity. This is the nature of my (Dharma) Kandam compilation.
This Kandam compilation of a thousand verses is Dharma-Kandam. Pulasthya! I composed it carefully. You can understand the secrets about the root cause of experiences. You can carefully match my work against other Shastra works. I discuss several diseases in it. Dharma-Kandam is necessary to know the way to rid yourself of the root cause of a disease. Indeed! They (births) are like thousands of small cages. Each birth is like a tiny bubble which is dark within.  I present this knowledge for the people of the world who are entrapped in such bubbles.
This excellent Dharma Shastra compilation has a thousand verses. The Siddhars who have the nature of a Muni see important differences among the Shastras. I studied the Shastras and made important notes about the different ways they treat the topic of bondages. I extracted fitting ideas from high quality Shastras to relieve people of Karmas which bind them like ropes. I purposefully created a Shastra. I gladly presented it to one of the Siddhars (the guru of a group of Siddhars).
The accomplished Siddhar who was a Muni and Rishi carried the Shastra text carefully. He received it with devotion and carried it nicely to the Pothigai of Devatas. He meditated on Manonmani, who is Shakti and successfully presented the excellent Dharma Shastra text at the assembly there. This Muni then shared the text yearningly with others.
The Siddhar Muni Rishi was a reputed Muni. He spoke about the refined Dharma Shastra to men of maturity. “The core Veda is the foremost. Revered texts on the Vedas are the first among other texts. The texts which discuss logic (Thaakku style) are at the last. Ayurveda is part of the Veda where intonations are important. Authors consider this order while composing texts.”
தென்பொதிகை நவகோடி சித்தர்கள் மகிமை கூறல் 
The greatness of the Nava-Koti Siddhars of Southern Pothigai
The Nava-Koti category Siddhars have transcended worldly existence. Yet, human beings who seek their presence in the South Pothigai Hills. In three verses, Agasthiyar mentions the way to reach the place where their unseen presence is strong.
Several Koti procedures lead to success. Pulasthya! I am sharing about these boldly. Listen! Some Siddhars live nicely in the South Pothigai. These Siddhars have transcended this world which is ancient. These tough Nava-Koti Siddhars went around seven darkish oceans. Let me describe the peculiarity of these Siddhar, Muni, Rishis who live unseen.
Are you ready to know more? Let me share these with you. They (Munis) have the nature of the three famed divine Beings (Murthys). There is a dark spot above the peak of the Pothigai. A long rock and a spring exist there. The lotus which is sweet like the sugarcane is the seat of the divine mother of Vedanta. Manonmani sits on it. A lively fortress arises close to the seat from the waters.
This affluent fortress is a splendid territory. Excellent one! Naathaas reside here. A robust cave exists in the elevated fortress which is in waters. It has a gate. Appa! Notice a beautiful spring and a lake along the way into the ancient doorway. White lotus grows here in clusters. Look at this special Lake.
பொதிகை மலை மத்திமத்தில் வெண்டாமரைத் தடாகங்காண்பது
Seeing a Lake with white lotus in the middle of Pothigai
Where can you see the Nava-Koti Siddhars? The only place where you can see them in the world is on the Pothigai hill. Men in Koti numbers are eager to see the Nava-Koti Rishis to their heart’s content. Several Koti men await the opportunity to receive extensive knowledge from these Siddhars. The Siddhars shower blessings on those who come there. The men stand there with their folded hands without noticing the Siddhars.
Yes, the men skillfully pray to the Nava-Koti Siddhars. Men come near these Siddhars to receive blessings. They seek the highest knowledge, namely, of the Karu principles and their derivatives. The Siddhars shower men with this knowledge from the space of Chinmaya. Men sacrifice their fortunes in the material world to seek refuge at the feet of the Siddhars. They come here in search of an exquisite state of awareness.
Yes, they search for the above. There is another related narration. Pulasthya! Listen to my words of clarity. Nava-Koti Siddhars seek the Pothigai hill. They arrive in groups after crossing “Kunn” (peak). They arrive at to the lake which has white lotuses. They take a long dip in the lake.
Siddhars and great men finish their duties and then stand fresh at the cave entrance. They simply meditate on Manonmani and experience pure bliss. These Siddhars stand nicely at the entrance which is on the smooth wall. They are not interested in anything else in the territory (within the fortress). These mature people wait to serve the Siddhars (Nava-Koti).
The “head that does not boil” is one of the three mysterious phrases in Siddhar literature. Siddhars use it in a context sensitive manner. One example, it refers to an advanced state of awareness related to the eyebrow center. In this verse, Agasthiyar uses the phrase to refer to the state of awareness of the Nava-Koti Siddhars.
Appa! Pulasthya! These (Nava-Koti) Siddhars give grand knowledge when they see good people. They conquer death and live on earth for a long time while following the rules (on the earth). They maintain the vision of the “head that does not boil”. They are role models for willingly experiencing tough situations. They avoid pain by consuming Karpam. They live for long to share their love with people.
Nava-Koti Siddhars are unseen. Yet, they can transform a disciple. In this verse, Agasthiyar quotes the example of the magnet and iron filings.
They willingly share their love with people. They give knowledge in a simple manner. Perform Puja to them and understand their mind. You can transform yourself and gain fame. Siddhars are not vocal while giving their blessings. Appa! Yet, they bring about a transformation in their followers. Their nature is like the magnetized needle which draws iron filings towards it.
You can understand their behavior through the example of the Magnet. A magnet can draw iron merely because of its affinity. These Siddhars relate in this same way to their close disciples. Their disciples gain the knowledge of the highest Karu principles and their derivatives. The (Nava-Koti) Siddhars make a disciple gain this knowledge through purity. They assure him a splendorous Kaya body. They explain Kaya Karpa with strength. They give knowledge clearly.
They feed the milk of knowledge, especially to a dear disciple. A disciple’s mind soaks in the ultimate truth. A disciple remains more and more in the state of a great Siddhar. He ascends higher by recognizing the nature of the mind and its ability to be stable. He appreciates beautiful examples. He experiences meditations like a mighty Siddhar. The Nava-Koti Siddhar explains conducive ways to gain all this to his disciple.
In verse 643, Agasthiyar mentions an entrance to the cave. Siddhar seekers wait for Nava Koti Siddhars at this entrance. In this verse, Agasthiyar explains the true nature of this cave.
The (Nava-Koti) Siddhars lead you to the hill. They lead you past the cave entrance. This entrance represents the Surupa (Swaroopa) state.  They carry you to the peak (crown chakra) towards victory. A vestige of bliss which is the highest type of Karpam emerges.  Lord of death appears there to kill it. The Siddhar gives you an herb which pacifies the anger of the Lord of death. He feeds the herb and performs Kai-Masakku (inducing a kind of trance)
Listen about another revered act of magic. Pulasthya! Listen! This will affect the mind. The Siddhar, who is like the sky can push aside the terrible anger (of the Lord of death). He can emerge from the Cave as if moving through vacuum. He can arrive to see the disciples who are interested in Vedanta. Such a Siddhar who has mastered the Surupa state beckon the disciple to share wisdom.
How does a disciple in the material domain receive guidance from a master in another domain? We see one example in the case of the Nava-Koti class of Siddhars.
Excellent men stay in close vicinity to catch the special words without an error. A (Nava-Koti) Siddhar stands at the gate which is like a path. He instructs people to stretch their right hand towards him. The Siddhar applies the black paste which is naught. He applies this in a subtle way. Men enter a trance without failure. They forget worldly existence.
In a blink, he leads the disciple into the space of powerful grace. The Siddhars skillfully make the disciple sit on the Tiger Asana and to enter a Nishta state. He pronounces the Akshara sounds which signify Jnana. The Rishi pronounces it elegantly to be easily understood. He thereby shows the location of Manonmani who is seated on the Lotus. He points out the benevolent illumination.
The pervasive Manonmani manifests midst the Jyothi of the universe. She cannot be seen merely by wishing to see her. A seeker must soak in the space of Chinmaya. He takes the support of revered states of silence. He repeatedly spells the Pranava Mantra. He rapidly forces the Rechaka (exhalation) breath with the help of the mind. He may then experience the brightness of the Jyothi.  Anyone who gains this experience can attain all Siddhis.
Appa! He (A Nava-Koti Siddhar) makes the seeker retain this state for a while. Appa! Pulasthya! Listen further. His breath, body and spirit belong completely to the disciple. Follow Vaasi Yoga to stay in silence. Practice Pranayama to steady the mind. Kaya Karpam makes you arrest your sadness. The Rishis shows the way to consume the Karpam in a proper way.
In fact, you begin to see the Mu-Chudar (triple flame) which appears only in the state of silence. Stabilize the mind in the state of Pooranam (fullness) for further success. Enter the gateway to the vast space of vacuum and chant “Ang”. Hold your attention between the eyebrows and being it to its center. Hold the revered state which is associated with the nostril. A disciple steers away from the unreal existence which is infested with afflictions. He understands the greatness of the space of Ambaram.
A budding Rishi who engages in Tapas shines with spiritual energy. Devas take note of this energy. In this verse, Agasthiyar says that ultimately the Naathaas help the seeker.
Can this greatness be described? The greatness of the supreme Naathaas can be known by pronouncing the excellent Pranava sound. It can be known from a state of intense Tapas. The Naathaas seek for a pause (in Tapas), being unable to endure the brightness of a budding Rishi. However, the seeker who is determined in concluding his Tapas experiences transformation and abundance sooner or later.
The Naathaas are the gate keepers of the highest secrets of Siddhars (Ayurveda also). In this verse, Agasthiyar says that a seeker receives knowledge about the ultimate aspects of Yoga from the Naathaas.
The Naathaas remove the veil when the seeker sustains his transformation. They grant supreme Jnana. They educate the seeker about the ultimate tricks related to Yoga. Thereby, they make the seeker forget the attractions of the world. Previously, a seeker is caught in a net of inefficiency which can catch only rubbish. Naathaas remove this net. A purified seeker enters the domain of good deeds and becomes free from the slushy ocean of repeated births. The Naathaas continually teach about Chinmaya.
We find references to sixty-four Kalaas in Siddhar texts. A Siddhar seeker acquires Kalaas as they progress on the spiritual path. In this verse, Agasthiyar says that the most refined knowledge of the Kalaas can only be acquired from the Naathaas.
Yes, they will teach the knowledge of all the Kalaas. A bold man stays close to Siddhars to eliminate their anguish. He always stays close to the Siddhars to reach wonderous greatness of Naathaas. He shuns worldly life which is filled with quarrels. He takes a bright Siddhar to be the Guru. He enters the revered Samadhi state which is associated with the Dhatus (elements) and stays in it for a long time. There are a Koti number of such men in the world.
A Koti men have learnt about the way to reach Samadhi. Some want to remain in Samadhi for several Koti years. Some want to remain as a Siddhar for a long time in the world. They hold the feet of the Guru steadfastly in their mind. They gain reputation in the world because of the brightness of their Siddhis. They search out a cave and stay there. They engage in venerating the Guru with clarity. They engage in venerating the Guru with clarity.
Disciples receive Upadesa knowledge from Nava-Siddhars
This section is about the Nava-Dhatu class of Siddhars. They are also called as the Nava-Siddhars. These Siddhars teach their disciples everything. However, they command them to return to the world of Maya.
Listen to another narration which teaches proper conduct. Good Pulasthya! I share this with you. Disciples stand obediently in front of the Siddhars of nine Dhatus. Lovingly they prostrate at the feet of the Guru. They are the first to offer service to the Guru without hesitation. They serve these Muni class Siddhars. Boldly, they await the command of the Guru. These disciples are indeed courageous.
These disciples are several Koti in number. They await the command of the Guru. The sought out Siddhar Rishis give them answers and useful knowledge. The disciples stay for long in the cave with determination and seek knowledge. Finally, the Siddhar Rishis bid farewell to these excellent men. They command these seekers to hasten away from there.
The Siddhars bid farewell and ask them to willingly engage in worldly matters. The Siddhars remove any objection for the disciples to return to the world. In fact, they teach ways to earn a proper living. They gift of nine crore raw articles and several Koti resources. They ask the disciples to drop their matted hair appearance. They command – go into the world of Maya as is necessary.
Disciples heard the advice and some of them objected. “We have thoroughly forgotten the ways of the world.” Excellent men who had experienced the Surupa state responded to the advice intelligently. “We do not want to live in the world like the grass. We do not see any benefit in the world. This world increases sufferings and privation. Appa! We do not want this type of living.”
Notice what some others said. They understand the ways of the followers of Shiva. They said the following lovingly. “We have straight away lived the life of Shiva’s followers. We have experienced the great magic which is steady. We are ready to live properly in the world. We want to spread the knowledge of Kuligai in an excellent way.” These men got ready to endure (life in the world). Though doubtful they boldly got ready to take leave.
The Siddhars (Nava-Dhatu) took compassion on the followers who volunteered (to return to the ordinary way of life). They gave the followers the best of everything. They gave appropriate gifts to each disciple and blessed them. These good men were fully surrendered disciples. The Siddhars released them from the effect of Kai-Masakku (trance). They blessed them to live with prosperity. Appa! The Siddhars bid them farewell.
சித்தர்கள் சில சீடரை சமுசார வாழ்க்கைக்கு அனுப்பியது
Siddhars send some Disciples back into the world
These powerful Siddhars (Nava-Dhatu) took leave of these reputed followers and men. They blessed these men to live with honor in the world. These men took leave and came back on the path. They enjoyed minor pleasures which are sweet like honey. They immersed themselves in the ocean of mature Amrita. They began to search for the hindrance to reach the celestial world. Being caught in the Mandala, a Koti of them lost their earlier memory.
The count of people who forgot their true nature in a worldly life is in Koti numbers. The followers however some others sought the worldly life. They lived well a long life.  They used every opportunity to perform Puja each year. They performed Guru Puja in a special way. They thought of the transcendental Guru who is behind all happenings. They remembered the Guru especially when encountering tenacious obstacles.
The Siddhar Guru responded as soon as a disciple remembered him. Afterall, the disciple had stayed earlier with the Guru for long. Someone’s appearance changes daily based on the dress he wears. Similarly, the true nature of a disciple is that of the divine. When such a disciple calls out to the transcendent Mahadeva with faith in mind, the Siddhar (Nava-Dhatu Siddhar) is bound to bless. The Siddhar blessed every well intended action of a disciple this way. He blessed the action to succeed excellently.
After all, the Siddhar Muni stays in the Surupa state. He can pave the path of a follower thoroughly merely because the disciple has lent space in his mind for him. This path is bound to lead to the proper destination. The blessings of elders are powerful. Their words ward off any challenge right at the onset. Their words can never be flawed. These Siddhars (Nava-Dhatu) are famous in the celestial domain.
The Siddhar on the northern side of Chatura Giri
My Child! Many capable Siddhars take the form of a Muni. Let me describe their greatness. Pulasthya! You shine like the pearl among the topmost Kings. Listen! There are more classes of Siddhars in the three worlds. Many victorious Siddhars reside on the northern portion of the Chatura Giri hill. These rulers await the Naathaas with great devotion. Several men go there (to the northern portion of the hill).
Yes, the men reached the hill. The tongue falters while describing the greatness of this hill fully. Siddhars on the hill shine with the brightness of a hundred Koti Suns. They consume death defying herbs and Karpam formulations. The Suru-Mooli herb which cannot be cooked, and the poison herb grow here. There are many secrets about these herbs. You can find the celestial Korosanai (yellow pigment from cow’s stomach) and high quality Kasturi there.
See Safron plants there. See the beautiful Jati-Kai trees. Stright ahead see the Elachi growth. See the tall bush of Chen-Kodi. Poppy heads grow in abundance here. See the bountiful growth of Rhubarb. Red species of chebulic myrobalan trees spread everywhere there. The Datura fastuosa plant grows orderly.
The stone fig plant grows there. The dyeing mulberry grows on the Moulmein cedar tree. A small milkwort which counteracts a ferocious snake (bite) and a herb which can subdue any forest elephants grows there. A herb which subdues any stubborn deer, the famous dark pasalai and the dark vannathi, the creeper cassia Tora, the prickly pear are among the many Koti varieties of herbs which grow there.
The opulence of the Chaturagiri Herb Siddhar - The Ashram of Chandi-Ishwar
We find a separate shrine for Chandi-Ishwar or Chandeshwar in most Shiva temples. He sits in deep meditation. According to Purana (Periya Purana) Chandeshwar was knowledgeable in the Agamas in his previous birth. In this section, Agasthiyar describes how some of his followers sought an important text from Chandi-Ishwar.
There are many more wonders. Exceptional Pulasthya! I am sharing these with you. Listen. There is a forest in which celestials, Munis and Siddhars reside. Certainly, many forest dwellers reside there. A hillock rises on a raised platform in its north portion. The Ashram of Chandi-Ishwar Muni is present to the east of this reputed hillock. The greatness of this Ashram cannot be completely described.
The most praiseworthy among these is the Mantap midst waters. Nobody in the world has seen this. In fact, the seven great Rishis have not visited this place. Everyone in the Ashram offer their prayers to the Chandi-Ishwar daily. People of the world praise and consider the exalted Muni as the creator and pray to him. The world sings his praise always.
They sing the glory of the Siddhar Muni. The Muni too showers his good blessings properly. One hundred of (my) followers reached the Ashram of the great Ishwar Siddhar with a desire to stayed close to him. They waited for long with great respect. They wanted the text which contains practical hints.  These followers met the transcendent Muni.
They went to the Ishwar Muni and placed their heads reverentially at his feet. These good men engaged in many kinds of service. They wanted to receive the text which the Muni had composed. They had climbed up the hill reverentially for this purpose. They wanted to repay their gratitude to me. These followers saw the Naadanta grade Siddhar. They approached the Muni of brilliance who sat at the peak of the hillock. They had gathered there as a group to see the Muni.
Requesting for a text from Chandi-Ishwar Siddhar
The gathering of good men who sought the Siddhar was like an ocean. They approached the elegant Siddhar. They saw the Siddhar under a teak tree. They bowed down reverentially at the feet of the Guru. They said – Kindhearted one! You know the Agamas. Our Swami! we came as a group to you. We abandoned enjoyments which are tainted by Maya and came here to seek a higher goal.
We have sought to you, please bless us. Lovingly make us cross over. O Rishi! Please willingly shine the brightness of your Siddhis and grace us. The beautiful Kavya work of Chandi-Ishwar has a thousand verses. Appa! Our Ishwar! Please give us this text. We belong to this land. After saying this, the seekers bowed down to the Rishi.
துப்புறவாய் நூல்கொடுக்கவினயஞ்சொல்வார் மணம்பெறவே நூல்கொடுத்தால் நாங்களெல்லாம்
Please grant us the text along with your blessings. We are your followers, and we bow down to you. We will be indebted to you forever. We will joyfully remember you for guiding us to our goal. They (the seekers) pleaded with purity with the Rishi who remained in the Surupa state. They requested him to grant the text without hesitation. They said – We are sure to gain an exalted position if you grant us the text for the sake of our prosperity.
The Rishi took compassion on the student community who said these words. He said – The world will be filled with Siddhis if I give you the text which is of paramount importance. People will stop respecting each other if I grant this exemplary work. We can increase the ocean of happiness if I give you the famous Perunool instead.
This increase (in happiness) can lead to the achievement of eight great Siddhis. A seeker can discover the house of real happiness. He can reach the great seat of the Guru even if it requires taking another birth. A seeker’s mind will not waver when misfortunes arise. Happiness will well up instead. However, the conceited will gain nothing (from this text). O wonderful people! Surely, they (the conceited people) gain nothing.
(The Chandi-Ishwar Rishi says) You have gained some special merits. You therefore reached me. You requested the text with grace. Therefore, I am going to gladly grant you the text after removing the elegant restraint on it. Do not share this text with the wicked. This text explains the choicest Karu principles and the derivatives. The Rishi gave the text properly. He blessed the seekers – attain good goals always.
Seekers desire for this text and receive it. They take to silence without showing the text to anyone. Men of purity listen to this text properly to overcome obstacles. The words in this text are transcendental in nature. This Guru Nool remains at the elegant place of my (Agasthiyar’s) Samadhi eternally. This text is worthy of keeping prominently in Puja as if it is the gift from the Puja. This endearing text is praiseworthy.
(இது முதல் பதினொரு பாடல்கள் முழுவதும் கிடைத்துவிட்டன.)
Our Guru, our Lord asked us to show the great text. He said – this text which is revealed by Chandi-Ishwar who rules over time illustrates many nuances.
Agasthiyar properly released the text in the divine assembly. No one had pointed out the similarities between this text and the related texts. The members of the divine assembly noticed the straightforward way in which Agasthiyar showed this. Members of the elite Sangam gathered and released the text in a grand manner. All the Siddhars granted the lustrous title of the perfect Guru to Agasthiyar.
The highly qualified people of the Sangam assembly honored Agasthiyar with the title of the Guru Muni. They gave him the honor which a ruler among Gurus commands. They praised his text declaring it to be unmatched in the world. Agasthiyar had composed the Perunool Kavya text with the grace of the exquisite Paraaparai. Agasthiyar blessed them all. Manonmani inspired him to give these blessings. Manonmani is sweet like the honey and is the metaphor for everything desirable.
Everyone watched Thirumoolar class of Siddhars offering hitherto unseen obeisance to Agasthiyar. These Thirumoolar Siddhars braided Parijatham flowers into a garland. They offered this garland to Agasthiyar according to their wish. They yearningly showered copious praises on him in front of the entire Sangam assembly. Devas and others praised Agasthiyar’s erudition highly. They congratulated him nicely.
Along with these congratulations, the Pothigai hills reverberated with the sound of the Nagari drums, the special Tut-tari pipes with the insignia of Thaarai. The Sangam assembly brought victory drums and Murasu tabor drums near Agasthiyar. These people walked towards the great Muni in a procession. This procession came around the Pothigai hill which became transformed. The entire Sangam assembly climbed the hill. They led Agasthiyar into his magnificent cave.
Agasthiyar sent the Siddhars back to their Ashrams. The Siddhars took leave of him. Agasthiyar stayed there joyfully. Agasthiyar remained there majestically in his dominion.  The Thirumoolar class of Siddhars went around him and offered their deference. They received rightful blessings and sought the permission of Agasthiyar to take leave.
Thirumoolar class of Siddhars took leave. Every one of them in the land gathered at the feet of Agasthiyar to overcome obstacles. They said – we are going back to our respective dominions with more knowledge. Thirumoolar Siddhars started walking after charmingly asking permission to leave. Moolar class of Siddhars received the permission to depart joyfully along with their followers.
Agasthiyar was pleased when he heard their requests. He bid farewell to the Thirumoolar class of Siddhars compassionately and blessed them well. He said – reach your far away dominion. Agasthiyar bid farewell to the Thirumoolar class of Siddhars with a heavy heart. The Thirumoolar class of Siddhars reached their rightful dominion with increased strength.
In verse 667, Agasthiyar describes the Ashram of Chandi-Ishwar. Disciples of Agasthiyar gathered a text from the Chandi-Ishwar Rishi and brought it to Agasthiyar. Agasthiyar integrated ideas from this work into his Perunool Kavya. In two verses, Agasthiyar describes how he pacified Chandi-Ishwar to make the latter accept his work.
The Thirumoolar class of Siddhars reached their dominion. The exceptional Chandi-Ishwar Muni appeared in front of Agasthiyar with his baagam weapon. Agasthiyar began to inquire about his welfare with an intention to decrease his rage. The Muni felt victorious and did not pronounce a curse. He praised Agasthiyar properly.
In turn, Agasthiyar praised the Muni with his whole heart. Further, he explained the Perunool to the Muni. He explained the text on Jnana skillfully and respectfully. He quoted appropriately from Agama texts and eagerly explained knowledge from his work. This way Agasthiyar Muni quickly cooled down the Rishi’s anger. He then bid farewell to the Rishi.
The greatness of Siddhars on the Agasthiyar hill
He bid farewell. Compassionate Pulasthya! Let me share another narration. Listen to it as if you have an opportunity to draw my form after seeing it from close quarters? My son! Gem of your lineage! Appa Listen! You are like Indra. Someone may live in bondage his whole life in search of this text.  A person who does not joyfully share the text with him is lowly.
What is the use of the fruits yielded by a Nux-Vomica tree (which is unapproachable because of its toxicity)? Similarly, what is the use of a cruel person living in the world? This person can either drop his body along with its spirit or living eternally. It makes no difference. A characterless person can build temples and ponds in the world. What is the benefit of this to him? Contrarily, anyone who desires to live grandly in the world without cravings is a Siddhar.
Pulasthya, indeed! he is a Siddhar. Let me elaborate further. I am eagerly sharing with you about the opulence of this hill. This hill shines well like the Sun which removes darkness. Listen keenly. Many Koti men seek the company of Siddhars in the world to gain liberation. They seek my hill constantly. They come here to engage in sincere Tapas.
Looks at the foothills of this hill. Several Koti Siddhars stay there gracefully. People of different traditions arrive here from across the seven seas. They arrive straight here like the rays of the Sun. They desire for the sight of the mountain of Shiva, and they seek the feet of revered Siddhars. They reach and stand close to the Siddhars while vying with each other to offer service and to gain union.
Siddhars become compassionate after seeing these men who stand in front of them. They simply shower their grace. These Siddhars willingly teach the men and grant them profound knowledge. They exercise caution against miscommunication. They wish to guide a seeker to see the transcendental space which is referred to as Surupa. They (Siddhars) do not consider teaching properly to be a trivial exercise. They lovingly take these to their heart.
Siddhars, Munis and Rishis take this attitude. Siddhars, Munis and Rishis make a quick decision to divulge the location of Itihas and Purana texts, out of love. These texts have been well analyzed. Siddhars point out the revered place where texts flourish. They only take the best among men as students. Therefore, they test men to ascertain their mental standing. Siddhars joyfully explain the way to make the mind strong after this.
அகஸ்தியர் மலை சித்தர்கள் எழுகடல் மாண்பர்களைத் தேடியெடுத்த தொகை
Siddhars of the Agasthiyar hill pick men from seven continents
Pulasthya, you understand languages spoken in all the four directions. You understand the nuances in them. My child! Accomplished Siddhars praise you. O ruler! You have learnt many exquisite trades. O King! Listen! You do not seek shortcuts. You are brilliant! You have abandoned the idea that the existence is merely an ocean of livelihood. Listen! I narrate to you the cherished greatness of the Agasthiyanaar Hill. I share this with you through powerful words.
Appa! Listen. See the cave at the foothills of the Hill. Notice a subterrain tunnel. The tunnel has one hundred and one steep steps. Appa! See a well near the flight of steps. Siddhars reside there. Among them are Siddhars who have seen all the four Yugas. These are the benevolent Ashta-Siddhars. Let me share with you the distinct qualities of these Siddhars. I share this thoroughly and with reverence.
Ashta-Siddhars gained success through the blessings of a Rishi. In four verses, Agasthiyar shares how the blessings of an ancient Rishi can effortlessly bring many Siddhis.
I share about the Ashta-Siddhars who exude Ashta Siddhi powers. I want students in the world to know this. The Ashta-Siddhars exhibit mutual friendship and were born to one benevolent mother. These eight cool-headed Munis (who were born together) are reputed for their skills. Do not take them to be Siddhars of the Kali Yuga while seeking a vision of their greatness.
In the previous verse, Agasthiyar emphasizes the fact this narration is about Ashta-Siddhars who were born in an earlier Era, In this verse, he adds that these eight Siddhars were born to one mother in the Treta Yuga Era.
These famous eight were born in the immediate lineage of Yadavas in Treta Yuga. They were born with full awareness (of their past). They have attained Siddhi in the Surupa state and shine like the Sun. You can find their temples which are tall like palm trees. The Siddhars stay comfortably in a (nearby) cave. Their bodies shine like gold. They can be categorized as Kavi-poet Siddhars.
These Ashta-Siddhars gained their fluency through of the grace of a Rishi who lived in the world in ancient times. They did not have to seek the feet of a Guru because of the grace of the divine mother of Vedanta. They achieved this because of Vitta-Kurrai merits and the blessings of the great Rishi. Over the course of time the full grace of the famed Saraswati Devi descended on these Ashta-Siddhars.
With the blessings of Saraswati, one can become like the disciple of the divine mother Kali. His tongue can gain skills over many languages. These Siddhars remained for long with fluency in all the languages through all the four Yugas. They lived for the duration of Koti years and gained mastery in beautiful languages. They consumed Kaya Karpam and remained in the world for a long time.
இலங்கை வேந்தன் யுத்தகளத்தை கலியுக சீஷருக்கு போதித்தல்
Disciples in Kali Yuga hear about the battlefield of the King of Lanka
Ashta-Siddhars gained fluency in all spoken languages in the world. They used this power to gain deeper insight into incidents which happened in earlier times. In this verse, Agasthiyar tells us how the Ashta-Siddhar conveyed one famous incidence to his disciple in the present Era.
Let me share another famous narration. Pulasthya! You are good natured, Listen. The territory of south Lanka is beautiful. The supreme Ashta-Siddhars witnessed the battlefield of the great Ravana. The Siddhar began to narrate the wonders of the battlefield. He narrated all the details about it to the pleasant men of Kali Yuga.
One among the Ashta-Siddhars lovingly narrated the incidences to men of Kali Yuga. He had seen the wonders in the battlefield. He narrated the incidences enthusiastically. “A great battle took place in the southern Lanka territory. They (the warring factions) sincerely followed all rules. Earlier, Ravana who was reputed for his toxic behavior imprisoned Sita Devi who was beautiful like Kama’s Rathi.
The ruler of South Lanka briskly captured the Devi of Sri Rama. Sita Devi had beautiful eyes which moved like a bee. Sri Rama was terribly enraged when she was imprisoned. Sri Rama who carried a mighty weapon and who wore a garland, loved Sita Devi who possessed black locks of hair. He engaged Ravana who held his head high in the clouds, in a battle. In anger, Sri Rama killed the Rakshasa.
He destroyed the army which was like a huge flood. A battle ensued between an enraged Rama and his enemy. This battle was to correct an injustice. None in the world can describe this battle. As a counterattack, Ravana tactfully set up his army into a Padma Yuha formation in the battle. The eyes of his opponent rolled in a pleasant surprise. The speech of the opponent slurred. The opponent’s legs became weak and his heart went dry.
Rama was stunned by this whirlwind formation in South Lanka. Courageously he faced the opponent army which had several Koti warriors, and which was like a flood. The clashing armies continued to fight with new supplies of weapons which were piled up like a mountain. Sometimes the army of Rakshasas retreated. Sometimes the orderly army of Rama retreated. In a split moment, the army of Vanara monkeys attacked. I cannot describe how the battle continued this way (for long).
அஷ்டமாசித்துகள் அனுமாருக்கு சஞ்சீவி மூலி காட்டல்
Ashta-Siddhars shows Hanuman the Sanjeevani Herb
Kolli Malai hill is in the middle of Tamil Nadu. Ancient Tamil Sangam texts refer to this hilly region. Famous Siddhars harnessed the herbal wealth of this hill. In this verse, Agasthiyar refers to the Kolli Hills in the context of Hanuman searching for herbs.
Either side did not appear to be ready for defeat. Briskly, the Ashta-Siddhar explained to Hanuman and his royal group about Herbs on Kolli hills. He explained the way to defeat Ravana’s army. He eagerly explained the way to vanquish the army.
He explained about the Sanjeevani herb. Can anyone else explain this in the whole world? He explained about the ways of the Sanjeevani Harb so that Rama’s army could engage in a conclusive battle against the ruler of South Lanka. Without haste the Rishi (Ashta-Siddhar) gladly showed the location of the herb hill.
Ashta-Siddhars gift the Bramai-Mai Collyrium to Sri Rama
The word Bramai refers to a confused or stupefied state of awareness. In five verses, Agasthiyar describes how Sri Rama won the battle with Ravana by the power of a Bramai-Mai, the collyrium which creates confusion in the mind of the opponent.
Indeed, they (Ashta-Siddhars) pointed this out. Let me share a related narration. You are dear to me like the pupil of my eyes. Listen to my words. You are like an exquisite lamp which shows the way. You are famous as the supreme among rulers. You are like the distilled Amrita nectar. The Siddhars prepared an abundant collyrium They prepared it for Rama so that the long-lasting battle could conclude. They wanted Rama to conquer Ravana decisively.
These Ashta-Siddhars prepared the collyrium superbly for Rama, the ruler of lands. The gave the well prepared collyrium to Rama to apply on his body. Rama renewed his resolution to destroy (the Rakshasa) after lovingly applying the collyrium on his forehead. The Siddhars gave the collyrium to bring about a transformation in Rama which would lead him to a decisive victory.
Indeed, Ashta-Siddhars gave the collyrium. They gave it for victory in the battle which arose because of the ruler of Lanka. They prepared this wonderful collyrium and gave it to the handsome Rama. Rama engaged in the final battle in the war. He magically appeared in all the directions, sometimes in four and sometimes in eight.
He could be seen in eight places because of the power of the collyrium. Anyone could see an incarnation of Rama everywhere. A replica of Rama appeared in all the eight directions. It seemed like Rama was standing in different places. Sometimes he appeared in his normal location as if he arrived there through a special path. All this became possible by the power of the collyrium. It is rare to find this collyrium in the world.
The collyrium prepared by Ashta-Siddhars exhibited its Vasiyam powers. Rama could easily win the army of Ravana on the Earth quickly because of this power. Rama conquered Lanka in a unique way by the special power of the Siddhars. I am sharing with you all the ways of the collyrium. O skillful people! Listen!
In the previous section, Agasthiyar describes how Sri Rama conquered Ravana in the battle with the help of Bramai-Mai. In eight verses, Agasthiyar now makes a long list of herbs which are necessary for making Bramai-Mai.
We share with you the greatness of the collyrium. Understand the special herbs and their ways. The Kai-yaan herb is the base.  Superior is the golden Kai-Yaan herb. Ponni-naavaarai is a complement. Add Karu grade Ponni variety Datura (oomattai) herb. Chen-Pasalai is the dark Pasalai with a heating nature. The dark Alari herb which is desirable is the Chev-Alari herb.
Yes! Appa! the Kuvalai goes with the Karum-Kuvalai herb. Appa! This is the Brahma herb. Rattle wort which is called Pei-Miratti and Puli-Miratti grow in villages. Chevagatti is a fierce touch-me-not plant.  Surely, the dark Musuttai is the Pon-Musuttai. Gather the knotted All-Miratti and the sensitive plant Mimosa Pudica as I tell you to.  A small milkwort (polygala glabra), the shrub Cassia javanica, and the large milkwort (Polygala telephoides) are some other herbs (to be gathered).
Take the special blinding tree (Kolli) with the creeping plant Palli. Take the intense Poodu variety herb which causes confusion, the Madiyam Poodu, and the Poodu associated with sneezing which the ruler among Gurus mentions. Take the Vanagi plant whose flower resembles a cat and the beautiful Indian Turnsole (whose flower resembles an elephant). One variety of rattlewort can scare the great lion. The Ruellia secunda is a soothing herb. Take the high quality Siddhar herb (along with the above).
Otti-Mooli is a good herb. It is a kind of beetle leaf. Ancient people enjoyed a drink of the Karuva-Mooli herb. Cassia marginata is a hedge variety cotton plant.
A few words are missing in this verse which has an additional list of great herbs: Eugenia hemispherica (rose apple variety), Ficus hispida (devil fig), Prickly carolaho, the Neruppu-Mooli which grows in calm water,
Several words are missing in this verse.
The bark of the holy mountain ebony, the bark of the sandal tree which spreads wide, the Jyothi-Pattai bark which glows bright in the dark, the bark of the elegant saffron plant, the bark of Marun-Kadalai which creates a stupor, the bark of the clove tree which creates an aberration in the mind, the bark of Aruvi which points out the ocean of grace and the bark of Deso.
Take these barks with the juice of Saccharum spontaneum. You can take them with the juice of wild Tulasi. If you prefer, you can take them with the juice of Chev-Vennatti. You can take them with the juice of the beautiful Calotropis gigantea-albiflora. The bark of the wild jack fruit tree is potent. Seek the bark of the Gymnema sylvestre and the bark of the special wild variety of the same.
(Take) The bark of the Hedysarum gyrans from which water oozes continually, the good sphoeranthus amaranthoides (fever basil), Sphacranthus indicus (seed basil), the juice of the Justicia acaulis which spreads bountifully on hills, the juice of the leaves of Ludwigia, the special Gendarussa vulgaris, the Indian pennywort, the Justicia adhatoda which cures leprosy, the Spathe of palms which the goats avoid
In the previous section we saw a list of herbs which are necessary to make the Bramai-Mai collyrium. However some more ingredients are necessary. These additional ingredients fall under the category of Picchu (high Pitta components). In six verses, Agasthiyar lists the Picchu ingredients which are necessary to make the collyrium.
Listen about another class of materials. All the eighteen great Siddhars revere it (this class of materials). O Warrior! Pulasthya! Listen with attention. Siddhars in the world praise and compare it to the Sun which scorches daily. The young palmyra tree called Vaallai, the lotus herb, and a type of Champa are all Picchu. O Child! All these vie with each other for the best position in the world.
A dark sapling of Champa is Picchu. A chameleon with a mole has Picchu. The other ingredients with Picchu quality are the peacock, the pigeon, any bird which flies like an arrow clothed in an armor, the Partridge, the owl, the Madras Bulbul which makes an irritating noise,
Several words are missing in this verse. However, we can notice the mention of Picchu from the Pig, the Baya Weaver sparrow and the eyes of a black cat.
Picchu can be drawn from the eye of the tiger, the eye of a male deer. the lever of a ruler of the land, the eye of a lion, the eye of a fox, an elephant certainly, a deft cat, a colorful Guana, a type of Saarai snake.
Picchu is present in a cobra and a famous variety of bat. A special household lizard resides in the residence of a carpenter. Its egg has Picchu. Picchu is present in a rodent in the attic, and a cow belonging to a good smith. A beautiful cow with its ears lovingly clipped by a smith also has Picchu.
A lion which happily feasts in an abandoned house has Picchu. A bird living on a Ficus Tsiela tree, and the elegant rock horned owl have Picchu. A poisonous variety of lizard living in a loft and a Indian cuckoo living on a Pipal tree have Picchu. Gather all these potent Picchu and place them reverentially in the hollow of a grinder.
Herbs and Picchu ingredients are ground together with oil. In this verse, Agasthiyar describes the way to heat the paste to separate the oil out.
Place them along with the other herbs mentioned earlier. Mix them well. Crush and grind these with the oil of Sage-leaved Alangium tree. Appa, grind these for the duration of four Jamas. O Ruler! Grind till the ingredients coalesce and apply the resulting paste to a Cheelai cloth. Split the oil by heating it on triple fire. Infuse this with the oil of black cumin.
In this verse, Agasthiyar describes the way to capture the essence of the ingredients which were listed above in the form of soot.
Excellent one! Light a flame in the Kalasha pot with the infused black cumin oil. Make the flame long. Capture the soot on an old skull like cup. The distillate accumulates colorfully. Forcefully scrape the deposit out properly and gather it.
In this verse, Agasthiyar describes the way to infuse fragrances into the sooty collyrium.
Take the collyrium deposit. O ruler! Take Pooram called Pachchai. Break a small piece of fragrant Kasturi. Evenly mix with cattle bile. Slowly add the Karu component to high quality fragrances such as Punugu and Javvaadhu. Add a pinch of saffron in equal quantity. Appa! Shake these with the oil of black cumin oil.
In three verses, Agasthiyar mentions different kinds of Vasiyam powers which can arise from the use of the above collyrium.
Shake and prepare the final collyrium. Appa! Applying this to the forehead brings Vasiyam powers. The entire world comes under your Vasiyam. You can spot the location of the Naathaas. The best among the Devas reveres you and bless you well. You can enamor the best among rulers who have great possessions.
The collyrium creates a Koti opportunities for Siddhis by creating a trance. You can play with these Siddhis in the world. Animals get ensnared and come under your Vasiyam. Splendid birds come under your Vasiyam. You gain power over snakes. You attract the eight great Siddhis. You can prepare other reputed collyriums. The best among kings will obediently accept your commands.
You can win over a powerful enemy in an otherwise unresolved battle. To achieve this, apply the collyrium nicely on your forehead. No one will see you when you get straight to the battlefield (after applying the collyrium). People will see an imaginary form of yours. This is due to the quick acting nature of the collyrium.
Your enemy becomes a friend due to the speedy action of the collyrium. You can see Manonmani who is the Vedanta mother because of the power of this collyrium of herbal extract. You can literally see her form in front of you. Sri Krishna applied this collyrium which he liked. He applied it on his forehead. Appa! because of this, the women of the world came under his Vasiyam powers.
There is no count to the number of young women who were attracted by him in the world. Any Siddhi can be yours because of this crafty collyrium. The fame of this collyrium does not diminish in the world at any time. Tell me, will any Siddhar or Muni (who prepares the collyrium) share this secret? I am sharing it to the righteous folk in the world.
In fact, no Siddhar or a Muni can curtail the powers of this collyrium. This Surupa collyrium has of the nature of the divine being. Rishis of the celestial domain do not know about the secrets of this collyrium. However, anyone who has Vitta-Kurrai merits can know it fully. Misers may be famous, but they cannot get their hands on this secret. A Karu grade version of the collyrium and the way to prepare it is known to the Naathaas.
Naga Malai is one of three major hills near the city of Madurai. A small stream emerges at the small temple at the foothill of this hill. In six verses, Agasthiyar describes the specialty which the foothill region of the hill held during older times.
Let me share one more secret. Pulasthya! Your reputation is spread throughout the three worlds. The tall Naga Hill stands to the east of the bountiful southern Pothigai. Let me describe the richness of this powerful land. Bright saline soil covers the land. This barren land is dotted with rocks. These are the precious Anda-Kal rocks.
The Chunnam of Anda-Kal is made from this rock. One Chunnam is from the lovely bottom and one from the top. Poison fills every bit of the rock. Exquisite saline sand land lies at the foothills of the Naga Malai. You can find a large settlement of the followers of Naathaas here. A bright path leads through a cave in the foothills.
Excellent men come near the prosperous cave. They come to see the Naathaas and me. A Siddhar receives them. The bold among the men enter the cave. The Siddhar gives them Kaya Karpa for their benefit. They then become devoted to the Naathaas.
The Siddhar teaches them about many kinds of herbs and a Koti way to make Karpam preparations. He teaches the best men in such a way that there is no possibility of any misunderstanding. He instills greatness in those men who act without avarice. The Siddhar gives knowledge which is soothing like distilled Amrita nectar.
Appa! He gives knowledge which soothes like the milk. He gives it to those who behave lovingly in the world. He teaches men who live in the world without hindering goodness. The Siddhar accepts anyone who makes progress as an intimate disciple. Accordingly, the Siddhar applies Kai-Masakku (magic) to the disciple. He creates a Vasiyam transformation in the disciple and aligns him completely to his ways.
A Siddhar does this out of compassion. He prepares a disciple to experience the greatness of the Siddhar in the Ashram in the Naga Malai hill. The Siddhar explains the way to understand the subtlety of this experience.
There is something more to see to the east of the Naga Malai hill. A forest stream, and a rivulet with healing qualities runs there. Teak trees grow there along with Pipal trees. You can see a Rishi of great clarity there.
The greatness of the forest of the Ashwatha Rishi
Different Siddhar traditions developed different approaches to extracting Muppoo. In the following verses, we learn how three classes of Siddhars take the help of Ashwatha Rishi to select the best method.
Notice the wonderous settlement of Naathaas in the rich Mantap midst a canal. See the bright Ashwatha Rishi on a raised platform midst the canal. Eighteen sharp disciples of the Kamala Muni appear majestically there. These Siddhars took birth in the world without the sin associated with lying and cheating which are age old sins.
Kamala Muni is one of the eighteen reputed Siddhars. In the previous verse, we notice that eighteen of his best disciples approached the Ashwatha Rishi.
The reputed eighteen Siddhars had composed a Shastra work on special Tarka or logic. They composed it through the grace of the elegant Paraaparai. Their kavya work has four thousand verses. They brought this work to the eminent Ashwatha Rishi. They intended to release the work. They placed the Shastra which was sweet like honey in front of the Rishi. They bowed down properly in the presence of the Rishi.
The Rishi saw the disciples who stood reverentially. He saw the composition of the eighteen Siddhars which they had decorated well and placed in his presence. The Rishi lovingly showered his benedictions. He set out briskly to examine the Shastra work. He scoured through the work from the beginning to the end. He gently asked the Siddhars to explain their logic. Ashwatha Rishi then examined it (the logic).
Eighteen Siddhars present their logic to Ashwatha Rishi
Siddhars considered two aspects, namely logic and basis when establishing a new technique. Shastra works serve as the basis for all classes of Siddhars. In this verse, Agasthiyar explains how Siddhars of each tradition built up their logic from this as the base.
Let me share this unique narration. Pulasthya! You are well qualified. Listen! Siddhars (of each tradition) presented each of their conclusions and the basis for them by pointing out Tarka in the Shastra. They each had examined these as if checking a fruit for its ripeness. They had clearly discovered the delicate points. They mastered their respective proof points well. The Siddhars (of each tradition) explained all these well.
In this verse, we learn that the eighteen disciples of Kamala Muni debated two other classes of Siddhars, namely, the Nava Siddhars and Thirumoolar Siddhars.
Eighteen Siddhars collectively engaged in a fruitful debate with the Nava-Siddhar. Subsequently, they engaged in a debate with Thirumoolar class of Siddhars. They argued skillfully about Muppoo techniques. Bhu-Neer arises from cold dew drops. It immediately turns into Uppu in contact with the earth with good Kaaram quality. This turns into Muppoo when properly harvested by drying.
In the following few verses, Agasthiyar presents ideas about Muppoo, as presented by the eighteen Siddhars
Appa! Muppoo emerges from cold dew drops. Appa! This Muppoo is the surety for Vaatham powers. Heat the salt known as Muppoo. Bhu-Neer becomes Muppoo in the world. The Uppu which arises on land is inferior. The Uppu which arises in the ocean is stable Uppu. Uppu emerges on land sluggishly. You can get a good harvest with the help of Jalam or water which is excellent.
In this verse, we learn that a cloud can a source of Muppoo.
A fertile cloud forms by the process of aggregation. The earth desires for rains. The land begins to bud and turns bountiful. A cloud forms from the moisture which arises from this land. A fruitful cloud appears to be emitted bright rays. However, this may perish due to the intensity of the Sunlight. Muppoo arises on the land like a bud. Mum-Murthy (the three great Gods) do not recognize its nature.
A certain energy of a cloud remains for a short duration on land. We learn from the previous verse that this is the cause of a germinal Muppoo bud on land. In this verse, we learn that this undetectable bud must undergo further transformations.
Appa! Rudra himself cultures Muppoo. Appa! This can be called the Vindu or the virility of Shiva. The dead Muppoo is like the corpse whose breath has subsided. Muppoo arising with the nature of the Mum-Murthy grows under the intense heat of Ravi. The Golden Muppoo is part of Prithvi, the earth element. They call the Muppoo which floats in the ocean as the naked Maheshwara.
Muppoo goes through different stages of development even while it is undetectable. In this verse, we learn the names of Muppoo in these stages.
In the world they call the Muppoo which Maheshwara cultures rapidly as the Pani-Muppoo (the Muppoo of dew drops). The lustrous Muppoo of Shakti and Shiva withstands the intensity of the Sun for long. Every one of the excellent poetic compositions of Agasthiyanaar teaches the way to gather these. Appa! He has written about Vazalai methods associated with Muppoo in many ways on packs of palm leaf.
In the previous verse, we notice the eighteen Siddhars referring to the ideas of Agasthiyanaar, an earlier incarnation of Agasthiyar.
Everyone fails in describing these works because of their own limitations and the lack of proper words. The eighteen Siddhars have repeated the words of Sundaranaar who is the supreme among kings. They described the ways to successfully achieve the final (Guru category) result. The eighteen Siddhars explained these Shastras in their entirety to Nava-Koti Siddhars. They narrated this well. Thirumoolar class of Siddhars responded. Listen to their response.
Thirumoolar Siddhars object to the fact that something new (Muppoo) is being created from nothing. In this verse, they argue that only space can arise from nothing!
Thirumoolar class of Siddhars encountered the eighteen Siddhars. They expressed the following thought – The Shastras which you presented are not without falsehood. However, there is no truth in them. Muppoo which arises within the Andam (cosmos) can only be the space/sky. Appa! It cannot arise from the Earth. Muppoo which arises from the rupture of a cloud is the effect of agility of the potent Muppoo.
In this verse, we learn that Appu can be the only origin for Muppoo according to Thirumoolar Siddhars.
Muppoo arises from the reputed dew drops. We find this in thousands of texts. Thirumoolar class of Siddhars are the best. Their approach to Muppoo is practical. Honey like Appu (water) turns into Muppoo only through the grace of Manonmani, the divine mother. Siddhars have composed good Shastras. However, they hid practical aspects.
Siddhar masters faced a dichotomy in explaining secret topics in their texts. Siddhar masters are bound by code of secrecy. However, a text is not considered complete unless it covers the topic of secrets. This verse explains the dichotomy.
Authors of many Shastras which contain secrets present them in a twisted manner. Siddhar class of authors present the details about the tools in their skillfully written texts. Siddhars gave compositions with shortcomings. Besides, they point out these shortcomings. They teach about Muppoo in way that they will not be blamed (for revealing the secrets). They refer to mighty compositions and praise them. Thus, they cloak the secret by this practice.
Men do not recognize the skillfully concealed secrets. They take Shastras in the world to be completely true. They go out searching for the works and lose the pearl like calmness in their mind. They take the words in the texts of Siddhars from an ancient world to be totally true. They begin to behave like a master Siddhar in the world who has crossed the state of continual bondage. They roam through flourishing forests and hills. A Koti men became lost in this search.
The number of people who do not discover the way to prepare Muppoo is in the Kotis. Thirumoolar class of Siddhars can promptly share the greatness of a composition. They share knowledge using extremely subtle words. A Muppoo which is claimed to be long lasting cannot be Muppoo. Thirumoolar class of Siddhars searched out the technique to extract Muppoo from water. They then composed texts skillfully.
Only the best text presents this technique. The texts of Thirumoolar do not hide secrets in a subtle way. They present the known way to harvest Muppoo. Nobody else shares this in the world. Thirumoolar class of Siddhars composed texts. The words in them are smooth like milk. We (Thirumoolar Siddhars) share with you the technique about the excellent Muppoo.  We share this clearly. Know the greatness of this.
Muppoo harvesting method of Thirumoolar Siddhars
Listen to the techniques to harvest Muppoo. O Eighteen Siddhars! Listen attentively. Reach an expansive forest as soon as the season of Chitra (mid April) arrives. Carefully examine the fertility of the ground. Quickly identify the ground with a saline surface. Nicely dig the earth. Make proper bunds in large numbers.
Carefully cut a bamboo tube to one muzham length. Push it into the ground. It appears like a growth from to the height of the neck, from the ground. Insert a cloth made of loose threads on top of it. Protect it by pouring mud and closing the hollow. Gather and throw out this benevolent mud in the month of Vaikasi (mid-May).
Throw away the loosely woven cloth. Dislodge the flowery growth which blossoms in the pipe. This is sure to bring you Vaatham powers. Appa! Gather this Vazalai. Scratch out all the Vazalai and carefully preserve in a Peengan container. Add sea water and immediately filter it before heating it.
In the previous three verses, we learn a method which appears simple. In this verse, we learn that the final step is more than mechanical.
Perform Dasa Deeksha before gathering Vazalai in its Karu grade form for heating. Some people in the world desire to use this unrefined Vazalai for the final success. In their hurry they fail to recognize the speed of Vazalai. Churukku must be applied to Vazalai. Many people seek the technique to gather Vazalai gradually.
Heat the Vazalai nicely with pure Jalam (water) after gathering it. Monitor the consistency and the maturity of the heated Vazalai. Base this (monitoring) on our Pari-Bhashai text. Heat the Vazalai completely. Skillfully engage in Dasa Deeksha after properly preparing the Vazalai. Let us now tell you the way to remove its excess intensity.
The freshly harvested Guru grade Vazalai or Muppoo has excess potency. In three verses, we learn a method to subdue the potency.
In fact, grind it and get it to a Guru consistency. Secretly add Vedi-Uppu. Add Cheenam in the proportion of two to one to subdue the intensity. Continue grinding enthusiastically for four Jaamams. Let the pure Jalam penetrate by grinding vigorously and make pellets. Put the pellets properly in Ravi or Sun. Place it in a pot and cover it with Cheelai.
Strengthen the raised Cheelai and skillfully begin the Kukuta (rooster) class of Pudam. Wait for through transformation with this Pudam. I cannot praise the resulting Parpam sufficiently. It sparkles like Davalam (Camphor). It brims with intense Kaaram quality. Gather the Parpam while it is warm. Praise Manonmani, the Vedanta mother enthusiastically.
Praise (the divine mother)! The Kaaram in the product can bind sixty-four classes of Charakku ingredients. The Kaaram of Vazalai has Neetru or reductive powers which cannot be matched by anything in the world. Siddhars, Munis and Rishis everywhere (in all four directions) know the greatness of this Naadanta grade Vazalai. With a desire to highlight this greatness they made the technique a secret in their works. (Consequently) They hid the way to prepare the Karu grade Vazalai.
Let us describe the greatness of this reputed Vazalai. An intense quality Vazalai can kill the choicest Charakku by mere contact. It can cause a reduction (Neetru) in a precious metal. A mustard seed amount of the Vazalai is sufficient to dilapidate a lovely hill or the hardest roc like a mosquito net. We can attribute this power of the Vazalai to the grace of the divine mother of Vedanta.
Appa! See how the spot of touch or the point of contact turns into the color of freshly minted gold. It (this Vazalai) completes a Kaya Karpam formulation. One becomes younger by skillfully consumes it (Kaya Karpam). Appa! Who else can share the words of the Thirumoolar class of Siddhars like me? They spoke the truth. You can see these (miracles) unfold directly like the Thirumoolar Siddhars describe them.
The Moolar class of Siddhars claim their words to be true. Excellent one! Indeed, they speak the truth. Let me share something more. The reputed eighteen and other Siddhars eloquently talk (about Vazalai) in all their compositions. However, nobody can point out a more practical work than the compositions of the Thirumoolar class of Siddhars.
In this verse, Agasthiyar says that the Ashwatha Rishi is ready to pronounce his judgement.
Shastra works appeared in front of Ashwatha Rishi in plenty. They were placed there (by Siddhars) for the perusal of the Rishi. Each composer praised his respective work. On top of these, the eighteen Siddhars (disciples of Kamala Muni) presented additional logic at length. They countered the logic of Thirumoolar Siddhars. These Shastra related presentations appeared like a rain of arrows. The debating parties finally got ready for a proper verdict.
Ashwatha Rishi proclaims Thirumoolar Siddhars Victorious
In past, Siddhars from different traditions engaged in debate. They engaged a reputed expert to judge the winner. Consequently, the losing party made the effort to rectify their texts. In three verses, we learn how the group of eighteen Siddhars rectified their texts under the guidance of the Ashwatha Rishi.
Ashwatha Muni acknowledged the Siddhars, Munis, and Rishis for their compositions. He properly scrutinized the logical approach of the eighteen Siddhars in depth. He saw the distinct approaches between two types of Rishis. He decided the logic of the Thirumoolar class of Siddhars to be true and superior. Thirumoolar is the supreme ruler. Ashwatha Rishis honored the Thirumoolar class of Siddhars and congratulated them for their practical work.
Thirumoolar Siddhars became jubilant upon knowing their victory. They immediately came to the neighboring hill of Agasthiyanaar. All the Siddhars gathered there. The eighteen Siddhars rectified the defect on the topic of Vazalai in all their compositions. They accepted the fact that the Thirumoolar Siddhars have described everything in detail in the text released by them.
The elegant Ashwatha Rishi heard this. The Rishi oversaw the rectification of Sutras which were subtly defective. He profusely thanked the Thirumoolar class of Siddhars who hailed from the South. With his permission all the Siddhars departed to their respective domains. Ashwatha Rishi bid them farewell.
Each Siddhar accepted the farewell and departed to their celebrated abodes. The Rishi gave special blessings to the eighteen Siddhars who had assembled there. He took care to save them from a sense of dejection. He spoke with them with this intention and gave them the best Shastra works. He then bid farewell to them briskly.
Listen to another puzzling narration. It is about the powerful Ashwatha Rishi and a treasure which is like a huge dam. How can I describe this? The great Ashwatha Rishi lives at the bottom of the Ashwatha hill.  Notice, a blocked cave of magnificence at the bottom of the Hill. A round rock here looks like an umbrella. O ruler! Know this to be the entrance to the cave.
You can see an elegant fortress and a pond when you walk through the entrance. Straight there, see some steps which lead to a pond. The steps are built with nicely arranged golden rocks. O ruler! See the exquisite plank of the Sangam people in the pond. The cave contains articles from the treasure of Vibhishana.
O ruler! Notice the Samadhi of Vibhishana in the center of the pond in the cave. You can find a golden throne here with several lines of letters engraved on it. Ravana collected precious articles in world from his enemies in anger. These are the same articles. Indeed! The golden throne lies covered by a Koti feathers.
விபூஷணன் திரவியம் அசுவதா ரிடியிடம் அடைக்கலம் 
Vibhishana’s treasures under the guardianship of Ashwatha Rishi
In three verses, Agasthiyar describes how Ashwatha Rishi became the guardian of a huge treasure.
Indeed, you can see all these articles. Vibhishana gathered these elegant articles before quickly entering Samadhi. He joyfully placed them next to Ashwatha Rishi. Some of the extensive articles deposited by Vibhishana are famous. These cannot be counted. Men who are arrogant in the world cannot see these articles.
Innumerable number of priced articles were gathered long ago. Articles made of reddish gold from the mountains appear like a hill. Siddhars, Rishis and Munis of great strength are unable to describe them. Thirumoolar Siddhars flourished since antiquity. One Siddhar among these came to the cave entrance in the world to conquer the riches. Ashwatha Rishi lovingly saw him.
The Rishi keenly observed a disciple of a Thirumoolar class of Siddhar. He asked the following after seeing the Siddhar. My Child! Who are you? The Siddhar heard the sweet voice and saw the Rishi. He folded his palms together in honor of the Ashwatha Rishi. He said the following. My Lord! I am lucky to see you. You are the transcendental Guru. I belong to the Thirumoolar group of Siddhars in the world.
A Thirumoolar class of Siddhar addresses Ashwatha Rishi
A disciple of Thirumoolar class of Siddhars stakes a claim on Vibhishana’s treasure. In three verses, we learn how he substantiated his claim.
The Siddhar responded to the query about his lineage. He described himself as a poor Siddhar Muni. He bowed down, touched the Rishi’s feet and praised the Rishi. After bowing down to the Rishi, the Siddhar tried to explain more. He proclaimed himself to be a disciple of Thirumoolar class of Siddhars. “ I have been sent by Thirumoolar Siddhars who have sent you praises”
The Siddhar described himself as a disciple who engaged in Tapas for gaining knowledge. He came to the Rishi’s place for the treasures left by King Vibhishan. He spoke. “This treasure has innumerable articles of pure gold. I encountered a record (predictive) left by the great Shuka while I was learning practical techniques from Shastras. I came to know the fact that Vibhishan who is now in the heaven is my grandfather. He intentionally left behind all this gold (for me).”
சுகர்நாடி கிரந்தத்தால் முற்பிறப்பில் திருமூலவர்க்கசித்து விபீடணனுக்கு பேரனென்று  தெரிந்தது
Shuka Nadi declares Thirumoolar Siddhar to be the grandson of Vibhishana
Appa! It is a huge treasure. The Siddhar told the Rishi. My grandfather lovingly left this treasure for me. Great one! Please, grant this to me. The Rishi who was asked thus replied. I do not believe in this nonsense. Please immediately asked for the proof.  The Rishi gently asked for the proof.
சுகர்நாடி என்னும் கிரந்தத்தை அசுவதாரிடி பார்வையிடல் 
Ashwath Rishi scans the Shukar Nadi text
The Thirumoolar class of Siddhar gracefully took out the Shuka-Nadi Shastra. He carefully offered it in the presence of the Rishi. The Rishi looked properly at the text. He understood the Siddhar to be the grandson of Vibhishan in the past. This slowly became obvious from the Shastra. The others in the Thirumoolar class of Siddhars saw this proof too in the presence of the Rishi, the great ruler.
The Rishi saw the Jataka chart (horoscope). Ashwath Rishi elegantly welcomed the young Siddhar. He earnestly called him to come close. He stepped down into the pond while carrying water. He bathed the Siddhar skillfully. He showed his blessings on the Siddhar after fully bathing him.
My Child! He led him straight to the Gundu-Kal, the round stone. He led him right in front of the treasure. He led the Siddhar magnificently and placed him in front there. The Rishi opened the golden door which was like the Meru. All the treasure became visible. The Rishi surveyed the grand gifts in the front. The Rishi saw them earnestly.
The Rishi saw and declared the Siddhar to be the rightful owner of the treasure from earlier. There was no doubt in his mind. He brought the Siddhar to the front of the cave. The Siddhar, the ruler of the land saw the treasury collection. He wanted to gather the exquisite treasure. He requested the Rishi to grant it to them.
The Rishi took compassion on hearing the request. The Rishi contemplated on the divine mother who resides on the grand lotus. He submitted compassionately to her. He announced the arrival of the young child who is the rightful owner of the golden treasure. The Rishi said that he has the proof of ownership. Saying this, the Rishi boldly bowed down to the divine mother.
மனோன்மணியாள் திரவியத்தை ஒப்பிக்க பூதத்துக்கு விடை தந்தது
The divine mother bids farewell to the spirit guarding the treasure
The Rishi bowed down and made a strong request. The divine mother agreed with the Ashwatha Rishi who stood in obedience. She made the Vaethalam spirit disappear without a trace. She completely withdrew the guards from the treasure to give the treasure away. The divine mother Ambal showered her full grace on the Ashwatha Rishi
How are Siddhars and Rishis able to see divine beings? Ashwatha Rishi saw a vision of the divine mother in his dream. Subsequently, events occurred the way she had blessed. In this verse, Agasthiyar says this to be a greatness of a true Rishi Siddhar.
The ruler of the divine lotus showered her grace on the Rishi in his dream. Sometimes a dream can become a total reality. Such occurrence is rare and wonderful in the world. The true Ashwatha Rishi experienced this happen in the world. No one else has experienced it this way. This Rishi Siddhar has seen the feet of the mother divine which are like a pure lotus. Know this Rishi to be like a King among rulers.
Who else has the greatness which the Rishi exhibits? The Eighteen Siddhars in the world do not possess it. He gave away the treasures to his heart’s content to the grandson of Vibhishan. The Rishi found a vast expanse of treasure. However, he gave them all away to a young child as per rules in the Shastras in the world which is ancient. He gave everything away without keeping any part of it. This is the greatness of the Rishi.
The Rishi gave away the treasure of Vibhishan in a grand way to the young man. The follower of Thirumoolar Siddhars gathered the treasures boldly. Immediately he constructed a Mantap and a pond for use by Thirumoolar Siddhars. He further built a refined Mutt building for the Thirumoolar Siddhars and went in search of these great rulers.
திருமூல வர்க்கத்தார்க்கு விபீஷணன் பேரன் மடங்கட்டியது
Vibhishan’s grandson builds a Mutt building for Thirumoolar Siddhars
In three verses, Agasthiyar describes how the disciple of Thirumoolar Siddhars engaged in charity.
He built the Mutt building and searched Shiva temples for Siddhars. With made effort to gather a thousand guests and wanderers daily. He gave away food and other gifts to crowds. He gave clothes to wandering bards daily. This Siddhar used the funds to give away thirty-two kinds of gifts for a long time.
The Siddhar Muni continued giving away thirty-two kinds of gifts in a grand way. The receivers praised the Siddhar aloud after gathering the gifts. The Siddhar gave up his desires and followed the Thirumoolar Siddhars with purity. Happily, he held thoughts about Chinmaya in his mind and dropped thoughts about the material world through devotion. He lovingly reached the Mutt.
The Siddhar followed Thirumoolar class of Siddhars. There were several Koti people in the Mutt. This looked like an army of men which was like a mountain with a peak. A Koti Tapasvi saints lived there. All this was in the victorious Mutt of the man of charity. These Tapasvi saints performed Tapas for several Koti days. They looked for a conducive place to enter Samadhi. They remained there till the end of several Koti Era.
There are Koti more wonders. Pulasthya! You are worthy! Listen to one more (wonder). Narmada river is long. A wide water tank which feeds drinking water to towns lies to the west of this river. Siddhars. Munis and Rishis seek this pond. They reach it eagerly. These Siddhars, Munis and Rishis search for wonders there and clearly experience them.
Look to the west of the Narmada River. You can find a fortress and lovely water there. Appa! Look at the gate of the fortress which is right before the water tank which feeds the town. Notice Veerappan standing guard at this gate. See the temple of Kali with a powerful looking Kal Banyan tree. The fortress belongs to Soorappan. This fortress is made of magnets. Inside it is the clear forest of Garuda Rishi.
Yes, the Rishi resides in the forest. He resides there in his Ashram. He has a thousand respected followers. He sits grandly midst the alert group. A benevolent subterrain cave begins in the above-mentioned Ashram. You can see a beautiful treasure when you enter the subterrain cave
Appa! Listen to a description of nine crore articles which were preserved by Emperor Trishanku. He (Trishanku) left the treasure long ago, several eras ago. The emperor placed articles in this treasure in front of the Naathaas. He did this before his mortal remains went back to the ground and before he entered Samadhi. The articles of this treasury remain here since long time. However, no one has seen this in the wide world.
The impassable Ashram of Garuda Rishi is the same place where this special treasure lies. The great Naathaas and Munis skillfully grant audience there. No one in the world can collect the attractive items from this treasure. My Lord and my Guru told me the following. His words never fail, and they always come true in the world.
Several Koti men in the world have tried to take valuable items from the treasure there. Some of them donned the appearance of a Shiva saint and live in the world like a Tapasvi saint in the world. They hid their ambitions and imaginations within the mind. They put on the appearance of a person engaged in Tapas. They claimed that they do not believe in a life of falsehood. They maintained a cheerful appearance.
They put on an appearance of a real Siddhar in the world. They learnt magical acts which are stunning with great interest. They behaved like someone who has tasted the Kaya Karpam. They reached the Ashram with love and saw the Rishi who is worshipped by celestials. They bowed down reverentially at the feet of the Rishi. They folded their palms together with great presence of mind.
Some people initially were interested only in the treasure. Therefore, they put on an appearance to achieve their goal. However, they too can turn sincere. In this verse, Agasthiyar says that Garuda Rishi took compassion on these people as well.
Appa! They expressed their respects well. They skillfully sought an opportunity to serve the Rishi. They then sought special teachings from the Rishi. They sought it straight away from the Rishi after he was pleased with them. The Rishi took compassion on them on account of their sincerity. He asked, “How did you enter this forest which has no beginning?” The Rishi expressed his wonder on how reached him.
The Garuda Maharishi said this. “Surely you have learnt all the Shastras which the wonderful Naathaas have created. You don the saffron colored dress which is a sign of abundance. Surely you men arrived here through a secret way. Stay patiently for a long duration which spans several eras and boundaries. Stay in a state of wonder. You are sure to gain the brilliance of Vedanta.”
The Rishi blessed them to achieve brilliance. He lovingly said this to his followers. The Rishi shared pleasant words which inspired men like the Maru fragrance does. He blessed them splendidly. The followers who experienced some benefits, gathered around the Ashram of their master. They remained in proximity (to the Rishi) for a long time. This was a gathering of good men and the elegant Rishi.
கருடமகா ரிடியினிடம் திருச்சங்குவைத்த திரவியத்தை லோகிதாசன் பெற்றுக்கொண்டது
Logi-Dasan receives Trishanku’s treasure from Garuda Rishi
The story of Trishanku and his son Harishchandra are well known. In the following verses, Agasthiyar narrates an incidence related to a son of Harishchandra who inherited his grandfather’s treasure.
Such was the gathering. Listen about another incidence. Pulasthya! You are spiritually advanced. Many fortune-tellers saw the future of a descendent of Trishanku. They shared some predictions with him. They told this later descendent that a treasure left over by Trishanku lay intact somewhere in the world. Fortune tellers suggested several ways for Logi-Dasan to gain the treasure. Afterall, a prediction is based on an insight.
They (fortune tellers) consulted (some more) respected Shastras. Consequently, they gained more insight about the means to gain the treasure. (They saw the following) Trishanku, the emperor had left a treasure for him (Logi-Dasan) with the great Garuda Rishi. Trishanku has deposited gold in the protection of Garuda Rishi. Fortune tellers consulted the birth chart of the lovely child Logi-Dasa. They saw the above fact about gold in his chart.
They saw the birth chart of Logi-Dasan. Logi-Dasan too set out with determination and enthusiasm. He set out while carrying his royal stick and garland. He arrived grandly in the Ashram. He submitted his desire to the Rishi after announcing himself to be Logi-Dasan. Please joyfully grant me the gold which my ancestor intended for me.
He bowed down to the Rishi. The Rishi took compassion on the young child and lovingly embraced him. He saw the proof of the grant. The grant showed the brave young man to be the owner of his ancestral treasure. The grant record indicated the following clearly. “A treasure is guarded out of kindness in the Ashram. The young man will acquire all his property in the world because of his courage.”
Upon seeing the record, the Rishi made a favorable decision in his mind. He concluded the young man to be the rightful owner of the treasure. The Rishi determined to hand over the entire wealth only to the young man. The Rishi who lived in the elegant Ashram began addressing the young man with the intention to hand the excellent wealth over to him.
He called out to the Vaethalam spirit. “The gold which was left over by the emperor Trishanku belongs to Logi-Dasan. Logi-Dasan is reputed for his power. He has come with an interest to seek the wealth. Please hand over the wealth without resistance. Give them to the grandson of the powerful emperor. Abundantly give him the preserved wealth.”
Vaethalam spirit departs from the treasure
Ferocious spirit beings usually guard buried treasures. In this section, we learn how Garuda Rishi releases a treasure from the clutches of a Vaethalam being.
The great Garuda Rishi gave the above command to the powerful Vaethalam spirit. Let the grandson of the emperor Trishanku receive the golden chest. He is the rightful owner. The Rishi commanded the Vaethalam to leave the place and go quietly to the forest. Finally, the Rishi lovingly bid farewell to the Vaethalam spirit.
The Vaethalam spirit received the Rishi’s command and left the treasure immediately. Next it went towards the Ashram and approached the Rishi with love. It lay down in front of the Rishi at his feet with restraint. It offered sincere honors to the Rishi. “I am leaving to the forest without causing any more obstructions.” Saying this, the spirit bowed down fully to the Rishi.
The spirits which bowed down received the Rishi’s permission and obediently parted from the treasure. The great Garuda Rishi invited the young king with respect. He lovingly pointed out the treasure. The Rishi gently handed over all the material to Logi-Dasan. He gifted them in a dignified manner.
Logi-Dasan received the treasure and immediately gathered the material. Next, he began to construct grand buildings and Mutts for Rishis and elders. Lovingly he built ponds and Keni wells adjacent to temples. He built beautiful guest houses to serve food. He also built a Mantap for organizing elaborate Yajnas. Priests who conduct Yajna could stay in this place.
He built houses for guests and wanderers. He served them large quantities of food. He poured out gifts of gold. Logi-Dasan would gather one thousand people in a short time daily. He began feeding people at sunrise. He ruled properly on behalf of the Sangamar saints. After all he is the Dasan or the follower with the name Logi.
மகத்தான குருதனக்கும் பொருளையீவார் தேனான மனோன்மணியாள் கடாட்சத்தாலே 
He gave away a Koti articles per rules of charity. He gave charity in the name of the son of the emperor Trishanku. He remembered his father while giving spontaneous gifts. He gave gifts to great Gurus at excellent Yajnas and Archana. He performed charity throughout the country with the blessings of the divine mother Manonmani who is sweet like honey.
Logi-Dasan gave thirty-two kinds of charitable items with great interest. The Devas who reside in the celestial domain began to praise the young man. He lived with great fame in the world. The grandson of an emperor lived for a while. He lived thus until he got an idea to take Samadhi in a forest. He made an Ashram for the purpose.
லோகிதாசன் கெருடமகா ரிடியினிடம் ஆசீர்வாதம் பெறல்
Logi-Dasan gains the blessings of the great Garuda Rishi
Logi-Dasan reached an Ashram and found relief from the famed world of Maya. He learnt the way to find a spot for Samadhi. He went to see the domain of the Kailash Mountain. Logi forgot his near and dear ones. It was as if he understood the inner meaning of the Shruti. He slowly lost body consciousness. He died young in the world.
The word Yuga usually is taken to be a long Era, for example, Kali Yuga. As per this meaning, Yuga-Anta rishi must be someone who has lived beyond these long eras. However, Agasthiyar gives us a different understanding about the word Yuga in verse 846 below.
He was young indeed! Listen to another incidence. Pulasthya! I will share this properly with you. This narration is about a Rishi who has known many Eras. The Ashram of the great Yuga-Anta Rishi lies across the sea of Kannan (Sri Krishna). It is to the west of the splendid milky ocean. A beautiful garden surrounds the Ashram. Oh King! Let me describe the greatness of this Rishi.
A fortress surrounds the garden. Appa! Straight ahead is the gate of the fortress which belongs to the lovely leader of Siddhars and Muni. Surely, Rakshasa beings guard the gate. This fortress has ten proper walls. It has eight primary entrances. Who has seen them in the world? No one! My Guru shared about this place.
The following words of Ashwini twins cannot be false. This must be true in the world.  The powerful first gate is Kali’s gate.  The heavy Ganda-Berunda being guards the second gate with great care. This gate is a gathering place. The visible third gate is also guarded. Katha-Veeran (Kathavarayan) guards it every instant.
Excellent one! A wild elephant guards the fourth gate. The fifth fate has a rounded top. Fierce spirits stand guard at this gate. The sixth gate is a slightly a raised platform. A powerful tiger stands guarding it. The top portion of the seventh gate is a promenade. An excellent lion stands guarding it.
The guards for the eighth gate are the powerful Naathaas themselves. People of the world come eagerly to see this fortress. Tapasvi saints discourage anyone going to the fortress by saying misfortunes will befall them. There is a truth behind this. The retinue of guards here are sure to eat and kill them (anyone who approaches the fortress) in rage.
Crores of people have died at the hands of these guards. Can anyone estimate how many men of the world have died? Besides, anyone who has crossed the bounds has not managed to return successfully. There is a treasure in the powerful Ashram. A subterrain tunnel exists at the very center of the Ashram. Steps lead into this tunnel.
Crores of treasure-chests lie in the subterrain tunnel with steps. An alert Vaethalam being stands guard at the tunnel. It is impossible to pass this being. Oh King! Yuga-Antha Rishi lived in the past as a crow for a long time. The Naathaas and Rishis met the Rishi several times whenever they needed.
The Rishi gives blessings whenever someone approaches. He teaches his disciples whatever he has learnt. He gives many solutions and invites them to visit his residence. The great qualities of the Rishi make him an object of praises for prosperous poets. See some of the great qualities of the Rishi.
The Panchang calendar splits a lunar cycle into thirty thithi time periods. Fifteen of these fall in the waxing phase of the moon and fifteen in the waning. A magical moment hides in the transition between a waxing thithi and a waning thithi. Siddhars call this magical moment as the Shodasha (sixteen). In this verse, Agasthiyar says that he learnt the rule about the Shodasha moment from his Guru.
My Child! Pulasthya listen! My master shared the following corollary with me. Brahma is accessible straight away in the Shodasha period. The Siddhar who has crossed this straightforward Yuga period is superlative. Is there any other Siddhar like him? What is considered to be the Sixteen in the world is Brahma. Who else has the greatness of this Siddhar who has crossed this fine Yuga period?
Siddhars say that anyone can access Brahma, Vishnu, and Shiva by meditating at the Shodasha junction. In this verse, Agasthiyar says that the Yuga-Anta Siddhar was a master of the Shodasha instant.
He has seen a crore flourishing Yugas of the past. It is a wonder that the Naathaas have not seen these many Yugas. The writing of Brahma is fate. The (Yuga-Anta) Siddhar has crossed this writing. He has known a series of dissolutions. The foremost among great Kings and Vishnu who has beautiful eyes know this Siddhar. Sri Krishna who is beautiful like the cloud knew this Siddhar during the time of his incarnation in the world.
Yes, the great Rudra knows this Siddhar. Appa! The power of this Siddhar is beyond the power of the three Murtis. The great Indra is not a match to this Siddhar. The powerful seven Rishis are not a match to this Siddhar. Surely, Manmatha, the Cupid, is not a match to this Siddhar. The beautiful and the famous Murugan is not a match to this Siddhar. The divine enemy of Daksha (Veera-Badra) is not a match to this Siddhar. Manonmani of Vedanta is also not a match.
No one is a match for this respected Rishi. Can you name anyone in the world who is a match? Veera-Bhadra, the lord, is not a match. The noted Sura-Bhadra is not a match. The excellent Mahadeva is not a match. The great Karta-Veerya is not a match. The melodious Badra-Kali is not a match. The best Munis are not a match either!
The eighteen Siddhars and the principal Nava-Siddhars are not a match. The forty-eight, with their combined strength, are not a match for the Rishi. Thirumoolar class of Siddhars and the Siddhars who have crossed the bondages of the wide world are not a match by any stretch of imagination. The long-lived Ashwini twins are a match.
Appa! Indeed, the Rishi is equal to the Ashwini twins. This Siddhar cross over the Yuga through love. He lived long by suspending his breath. He is a Muni who knows everything in this ancient world. He crossed the state of Pooranam through silence. This Siddhar recognized the highest state of Vaasi. He stayed in the state of Chinmaya with courage. He willingly transcended the four Yugas.
Know another way in which this Siddhar is special. Excellent Pulasthya! My child! Listen. Rishi Muni who is fine like a pearl transcended the world which is ancient through knowledge. He is a Jnana Siddhar. This Rishi is like the divinity itself in its seed form. Indeed! He is the master Siddhar in the Jnana of Vedanta. He equals the transcendent Guru who is known for the ten (Kalaas or qualities). This Siddhar has lived in the world for a crore Yugas.
Richness of Siddhars in Airavata to the west of Delhi
Airavata is the name of the legendary elephant of Indra. However, Garuda Purana refers to an Airavata hill. Based on the description in this verse, Airavata would have been in the Aravali range of hills. Agasthiyar, describes Siddhars or Naathaas who lived around this hill.
This Siddhar has seen all this. Appa! Know about another specialty to the west of the heavily populated Delhi. Many wonders flourish there. I am describing these. My Child! Pulasthya listen! There is a forest there which is not known to the celestials, Munis and Rakshasas. It is the beautiful Airavata which rests on greatness of the Naathaas. Let me share their greatness. They are of an age when skills are at peak. Listen!
Appa! Listen. Know about the nature of men who hold authority over region to the south of Airavata. The height of each person is eight Muzham units. Appa! They worship the divine in a variety of forms. They follow many Shastras in their daily lives. They engage in the pleasantries of the worldly life. They consume every kind of roots and vegetables. They live to the age of two hundred years through certain means.
Yes! Appa! You can find beautiful men of red color to the west of Airavata. They are as tall as a Palm tree. They worship Sadashiva as the supreme deity. Let me tell you, their age. They live to the nice age of four hundred years. What celestial food do they consume? They eat nine kinds of fruits and water.
Appa! Notice men with great skill to the east of the famous Airavata. They are blue in color. They worship Manonmani who is sweet like the honey. Clearly, they are one hundred Muzham units tall. They live to the age of a thousand wonderful years. They eat the most ancient fruit in the world. The bright Sun does not hurt their eyes. See these Siddhars who live in the world.
A forest lies at the end of the northern most area of Airavata. The men here appear green in color. They maintain this appearance and live for on Lakh years. They are three hundred Muzham units tall. They worship the famous Kailash Mountain. They have consumed the fruit with five tastes for a long time. They consume Kaya Karpam rightfully.
பாலகனே வெகுகோடி வதிசயங்கள் நேரப்பா சித்தருட மகிமைதன்னை 
வப்பனே கோடியுகரிடிகளுண்டு சீரப்பா நாதாக்கள் போக்குதன்மை 
Airavata, the elephant of Indra is reputed for its ability to arise quickly and move swiftly. Agasthiyar refers to the magic surrounding the Airavata Mountain by comparing it to the movement of Airavata.
Appa! My Child! Airavata can bounce. Several crore wonders spring up in Airavata. Let me straight away narrate the wonders of Siddhars. Listen! I am telling you this sincerely. Who are on the Airavata Mountain? Appa! Koti-Yuga Rishis live there. The Naathaas move in a methodical way. Let me describe this properly to you. Listen!
Notice the foothill of the Airavata Mountain! My Child! Notice the spring water and the pond there. Look straight at the peak. The sturdy Mantap on it is twelve Kaadam units. It is as wide as its length. It is not less than twelve Kaadam units. Ten Lakh skilled disciples stand all around the Mantap.
These are a part of a group of Koti disciples. Great qualities of the awesome Naathaas are countless. No one has seen them in the Mandala. The greatness of the unseen Siddhar (master) cannot be counted. This Siddhar travels the aerial path. He is famous as the Siddhar of the celestial domain. The celestials, Munis and Siddhars are not a match to him. He is indeed the Siddhar of the sky.
Energy reverberates at the center of the Mantap. Who can notice the lovely Yuga-Anta Siddhar and speak to him? Rulers who live in the world fail to see the Siddhar. The Siddhar has seen active Yuga. His disciples see him and Shiva along with him. No one else in the world can see him.
Hari and Hara are not able to see this Siddhar. Someone among the Naathaas who live in the South may have definite Vitta-Kurrai merits. He may recognize the location of the Siddhar who lives on the peak of a hill. He may recognize the way to reach there. Perhaps, this person can see him. This Siddhar has lived excellently till the end of the Yuga Era.
One must engage in crores of meritorious deeds to gain the ability to see this respected Siddhar. A great King cannot see the Rishi who himself is a ruler. One can see the Yuga-Anta Siddhar owns chariots through the grace of the honey-like Manonmani. No one else in the world of Maya can see the Siddhar. I can describe him to the extent I know of him in the world.
யுகாந்தவரை சித்து நாலுயுக அதிசயங்களைச் சொல்வது 
The Yuga-Anta Siddhar narrates the wonders of Four Yugas
Let me share another narration with you. Pulasthya! You know the Vedas. Listen! The Ashwini Devas spoke highly of some rules. With their help I succeeded in seeing the Rishi. I stayed with him for a long duration, of crores of years. I enjoyed his company to my satisfaction. The Rishi bid me farewell with love.
The Yuga-Anta Siddhar bid me farewell. Before that, he described many wonders which happened in the world. The Siddhar narrated with a sigh about a destructive Pralaya (floods) which arose in Dvapara Yuga. He remained well nurtured in a state of Tapas. Through purity he saw the future in the state of Chinmaya. Other Tapasvi saints came and praised the Siddhar for his steadiness during Pralaya.
The Siddhar said. “I saw the anticipated Pralaya in Dvapara Yuga. Immediately, South Lanka submerged in the ocean. Its orderly fortress crumbled down. The fine temple in South Madurai went down in the Pralaya. It sank specifically in sludge and got reduced to a mound of mud. The great city of Madurai and South Lanka sank in.
Appa! Listen to one more wonder! Appa! I describe about the end of the second Yuga. South Madurai sank into the ocean. I saw the famous temple tower. I saw Lanka deep in the sea. I saw only a half of the straight fortress. I saw the floods waters receding profusely. I saw the main face of the expansive fortress and the path leading to it.
Appa! I saw the sturdy temple in Madurai in the third Yuga. Its tower raises like a wall. I saw half of it. I saw a large collection of Mantap structures. I saw the Pralaya waters drying out. I saw the wonder and greatness of the Naathaas. I saw this in the ancient fourth Yuga. My Child! I saw the floods receding.
Listen! I found one more secret when the flood waters dried. I saw several kinds of Brahmana men. I saw many nice Samadhis of people who perished in a furious Pralaya. I saw crores of Samadhis which belonged to great rulers and Monarchs. However, many forefathers, rulers and ancient people floated in the Pralaya waters.
Yuga-Anta Siddhar sees Chokka-Lingam in Madurai
Many Pralayas arose and went by. I accompanied the wonderous retinue of the Naathaas. I went to South Madurai which had become a mound. I saw the reputed Chozha king in the assembly of Manus. I saw the citizens of the bountiful Pandya country who had gathered there. I saw them in the domain of Madurai. I saw the spirit being called Gundodaran. O King! I saw the land surrounding of the temple.
I entered the area of South Madurai. I saw the beautiful fortress and its moat. The bounty of the Pandya land is praiseworthy. Can anyone describe it completely? Can anyone describe its riches? Inside the wide rampart of the fortress flows the Vaigai river. How can I describe this? They say that it flows out from the feet of Naadanta.
The story of Meenakshi’s marriage with Shiva in the form of Sundareshwara is popular. Siddhars narrate a different version of why Parvati incarnated as Thadaadagai (Meenakshi).
Indeed, I entered the main gate of the fortress. There was the beautiful Mantap of Thiru-Pandi. I reached the domain of gold. I saw the famous Chokka-Lingam. (Long ago) Parvati who is the divine mother cursed Brahma and Indra. An outcome to this action (in anger) caused a birth (for Parvati). She (Parvati) had Vitta-Kurrai merits in this birth.
Anyone with Vitta Kurrai merit is bound to complete their journey in a new birth. Parvati too was bound to find Shiva in her birth in the world. In this verse, we learn that Shiva had incarnated as a recluse after Parvati left Kailash.
This was indeed a special birth. It arose on account of a powerful Vitta-Kurrai. (In the meantime) Chokkalingam had lived a long life of recluse hood. The best among the Devas and Rishis gathered to bring normal life to Chokka-Lingam. They wanted to tie Thadaadagai Piraatti (Meenakshi) in matrimony to the excellent Chokka-Lingam. Through their effort, Chokka-Lingam exchanged garlands with Meenakshi and married her.
தடாதகைப் பிராட்டியைச் சொக்கலிங்கத்துக்கு மணம் புரிவித்தல்
The wedding of Meenakshi with Chokka-Lingam
Yes, I saw Chokka-Lingam and immediately after the elegant Thadaadagai Piraatti. Straight ahead lay their wedding hall. Chokka-Lingam had this long passage constructed elegantly. He was with his army and his Kalaas (divine qualities). A rich gathering of Devas and Rishis accompanied him. Chokka-Lingam married (Meenakshi) in a fine wedding ceremony accompanied by Yajna. I saw the wedding of the great ruler Chokka-Lingam.
I saw the Yajna of Kanthi-Mathi. Devas and Rishis had gathered from Kailash, the great Meru Mountain. All these excellent people showered their blessings. The divine women wed Chokka-Lingam. They were surrounded by celestial Rishis and Deva Rishis.  Crowds of men gathered in a circle along with Manu beings. These visitors added to the bounty of the land.
The Thiruvilaiyadal text glorifies the play of Shiva in his incarnations. In this verse, we learn that the Yuga-Anta Rishi witnessed sixty-four different plays of Shiva.
The Lord of Kailash supported the wedded Pirati in his arms. He offered her sixteen honors. He gave her many blessings. He performed sixty-four kinds of dances. Chokka-Natha continued to dance to his heart’s content. I witnessed these lengthy episodes during the early part of Kali Yuga.
தடாதகைப் பிராட்டிக்கு தெய்வலோகத்திலிருந்து எண்ணைக்கால் மண்டபஞ் செய்தது 
Divine mother Meenakshi receives Ennai-Kal Mantap from the heaven
In this section, we learn about a Mantap which is made of a special stone which is not found on Earth.
I am sharing another true episode. Bold Pulasthya! My Child! Listen! The best among the Devas gathered in the pleasant territory of South Madurai. Leaders among Gurukkal and Kings gathered along with excellent Naathaas and Rishis. With all of them, I witnessed the Yajna and the wedding through the grace of the great Mahadeva.
I saw the hefty Ennai-Kal Mantap which was given as a gift to Kanthi-Mathi, the divine lady. Devas sent it as a token of gratitude to the respected Hari (brother of Parvati). The wind, Munis, Rakshasas and Bhuta beings brought the Mantap to the world and erected it. The blackness of the Mantap stones shines bright like a robust diamond. There is nothing compared it in the mountain territory which is surrounded by ocean.
The Mantap has four black pillars. The pillars are etched with robust diamond and finest quality gold. It is made of whetstone without a defect. It is made of finely ground gritstone which is worthy of divine Devas. Such stone cannot be found even in the hill of a Guru-Muni. This is the refined Nama-Kal stone. This stone is verily the earth element which is noted for its sharpness. I saw the lively black stone.
I saw the Mantap with four pillars. The temple in South Madurai is strong. The lord of sacrifices resides in this place while holding the Chendu weapon. The divine mother who dwells in the great lotus lives in this place. Honeybees throng South Madurai territory. The rich temple of this domain is at the center. The path to it (the center) emerged by the blessings of Shiva. I saw all this in the beautiful domain.
I saw many more wonders. I saw these in the great domain of South Madurai. I experienced the wonders of Shiva Linga and the divine waters. I saw the famous Poigai pond with nice lotuses. The tongue does not have the ability to describe the many wonders of the pond. The Martanda Muni and and Azwar saints perform proper Puja in this Poigai.
This Poigai has many wonders. Those who joyfully take a dip in the garden pond gain progeny. They can effortlessly gain eight great pure Siddhis. The entire world praises the Poigai pond. This is the specialty of the great Madurai city.
Madurai was one of the locations where Sangam poets gathered and approved works which were worthy of publication. There is a legend about a plank which was gifted by Shiva to Sangam poets here. This plank does not sink when a true Sangam poet sits on it. In this verse, we find a mention of this legendary Sangam plank.
A great plank of Sangam lies on the famous golden lotus. Rows of Rishis engage in intense Tapas there. Guru-Munis, Naathaas and others take a dip in the Poigai along with their retinue. Divine Rishis, Munis, Siddhars are present in a special way there.
A spirit being accompanied Shiva at his wedding. In this verse, we find a mention of the Gundodaran being who is reputed for his voracious appetite.
None can describe the greatness of the Pothigai where the presence of these men is strong. I instantly experienced this greatness with joy in the domain of South Madurai. I saw the Pullaani waters of the poet who composes an extempore (under several constraints). Similarly, I saw the place of Gundodaran. Gundodaran is a reputed spirit. I saw the path of this ferocious spirit.
Yuga-Anta Siddhar sees Gundodaran swallowing the Vaigai River
Shiva made river Ganga flow as Vaigai river in Madurai. He brought the Vaigai waters to quench the thirst of Gundodaran. In this verse, we find a mention of Vaigai river which does not merge into the ocean.
Appa! I saw these in South Madurai territory. I saw the massive the Vaigai river. This river starts in the Andam, at the head of the Devas (Shiva). Gundodaran, the Bhuta being stretched his palm and drank the river. The river is like an ocean which reverberates since the time of antiquity. All this is the obvious greatness of the Vaigai river.
Listen to another great mystery skillfully. I saw the Shodasha Yuga period along with all my disciples. Such greatness was not seen earlier in the world. I lived with them (disciples) for a Koti Yugas. None has seen this greatness in the world.
Let me share the path to the fortress of Ravana, the Bhagiratha, in the world. Listen to my words.
Yuga-Anta Siddhar shares the greatness of Lanka
Appa! Pulasthya! Listen attentively to another wonder which I cannot fully describe. The Siddhar who lived past four Yugas is a benevolent Rishi with many great attributes. South Lanka is fabulous. The Rishi saw the fortress of Ravana the great, after deluges subsided. He saw the beautiful land of South Lanka.
He saw the King of the country of Lanka. He saw the nice fortress and its foremost moat. He saw the weathered front side of the fortress. He went past the courageous Kingili guards. The Siddhar who saw Ravana who was bright like the Mathi had witnessed a Koti number of Yugas. He said – “The fortress in Lanka, which is not seen even by the Sun, sank in water four times.”
The fortress of the capable Rakshasa submerged four times (into waters). The Yuga-Anta Siddhar saw the great war which involved armies of Koti warriors though his love. He saw hordes of army warriors who died in terrible battles. The Siddhar saw the grove where Janaki once lived. This Siddhar lived in the world beyond that Yuga (in which the battle took place).
This excellent Siddhar is truly a Rishi. This Siddhar knew Vishnu who has large eyes. This Siddhar has lived past the ancient world which was excellent like the pearl. This Siddhar lived for a long time without fatigue. This Siddhar had mastered the ocean of Tattvas. He lived in the world for the duration of a Yuga. He recognized Parama-Shiva through his devotion. Indeed! He is the great Yuga-Anta Siddhar.
Appa! The Siddhar knows the very center of the divine milky ocean. Waves of riches arise from this center. He (Vishnu) lies without fatigue on a banyan leaf. He lies on a leaf, with his beath suspended, in the divine milky ocean. The Siddhar knew Kannan who lay thus lazily to be the great Sri Rama. Surely, we all know the valor of the strong Rama, in his Avatar.
In this verse, we learn that the Yuga-Anta rishi could see the past incident about Anjaneya guarding Sri Rama who had fainted.
The Siddhar experienced many more wonders. The tight knit army headed by the divine Anjaneya stood within the well-organized fortress of Lanka. Anjaneya served Sri Rama along with the army which looked like a flood inside the fortress of Lanka. He stayed at the service of Sri Rama who had fainted. He stayed protecting Rama as an obstinate animal.
The Siddhar (Yuga-Anta Rishi) lovingly saw all these great incidents. Rishis and Devas joyfully declare someone who sees all the wonders in the world to be a Siddhar. (Agasthiyar says) I have described to you everything which I saw. Among them is one wonder from the beneficial Dvapara Yuga. A swift river flows to the west of the heavenly South Lanka. There is a cave near it.
The Abode of Dvapara Rishi to the northwest of South Lanka
In verse 859, we learn about the residence of a Dvapara Rishi. In subsequent verses, we learnt about the past incidents which the Rishi described. In this verse, we learn that the disciples of the Dvapara Rishi who lived in earlier times close to Lanka.
Listen to another thriving wonder. Excellent Pulasthya! Let me share it with you. Listen! Lanka is like a raised platform. A famous river flows to its northwest. No one has seen or entered the cave near it. Siddhars and Munis of Kailash reside there. This became the exquisite Ashram of Sri Rama when he lived as a forest dweller. Sri Rama’s reputation (as a forest dweller) reaches sky high.
Indeed, you can consider it to be so. Yuga-Anta Rishi had several Koti disciples. Some of these elegant disciples thronged the vicinity of the river. They waited (for the arrival of Sri Rama). I cannot describe the power of these Tapasvi saints. These Siddhars performed Tapas for Rama to arrive to the South. The cave (next to the river) holds a golden city. It is surrounded by a reputed fort and a water body.
The Fortress of Yuga-Anta Siddhar’s disciple
In verse 859, Agasthiyar introduces a Dvapara Rishi. This Rishi is also the Yuga-Anta Rishi. In this verse,
This reputed fort has eight gates. No human being in the world has seen them. The Ashwini Devas are my honored Gurus. They declare that they saw this lovely fort in Treta Yuga when the Lord incarnated. They nicely shared the following corollary. Any place which is the residence of the the divine mother Manonmani who is sweet like honey is a fortress.
Ashwini Devas told the following about the elegant disciples of Yuga-Anta Rishi. These disciples lovingly and victoriously guarded the grove within the fort.  You can find excellent water and a Mantap at the center when you enter (the fort) through the middle gate. A gentle breeze blows in the grove. Rama’s treasure lies in this southern city.
Rama’s grandfather leaves a treasure for him
The grandfather of Sri Rama rightfully collected a lot of wealth. He kept them at the center as seen from the face of the fort. Devata and Bhuta beings protected this treasure well. Certainly, throngs of disciples (of the Yuga-Anta Rishi) who praise their master share the responsibility (of protecting the wealth). This well protected treasure is like a mountain of fine articles. A Koti articles remain (in each division) when the treasure is divided several folds.
Appa! You can split this treasure many ways in this Ashram. The treasure chest has a count of a Koti fine articles. Rama’s grandfather listed the articles and ear marked them for Rama. He left them while ruling the world. He stipulated the treasure to be protected till the opportune time. He took a promise from the Bhuta being (who was assigned as the guardian) to patiently guard the treasure.
The treasure chest of this excellent grandfather was certainly meant for the person named Rama. The disciples of the Yuga-Anta Rishi were the final guardians (of this treasure). They held it lovingly in their ashram. Kings knew about these treasure chests which were certainly Koti numbers. They charted the horoscope of the child Sri Rama to ascertain (his eligibility).
The knower of Vedas made several predictions. They predicted the following. The virtuous Sri Rama will acquire precious articles. He will acquire these when he comes of age in the world. This young man will acquire them as per his wish, in a large quantity. The twice born experts computed the horoscope properly without a defect.
Sri Rama is the reputed grandson of the emperor. He carried the powerful horoscope and covered the distance through space, to see the Yuga-Anta Rishi. The young man was happy to reach the Ashram of the Rishi. He stood in front of the Yuga-Anta Siddhar and introduced himself. The young man saw the generous Rishi.
The young man, the grandson of the King, saw the great Yuga-Anta Rishi and respectfully handed the horoscope to the Rishi. He obediently put forth a request. The Yuga-Anta Muni Siddhar immediately accepted the horoscope with eagerness.  The Siddhar saw the palm document with its notes. Events had occurred according to this horoscope in the world.
Appa! The Siddhar recognized the horoscope to be authentic. He lovingly looked at the young man. Rama’s breath stopped in suspense. The Siddhar decided to silently grant the riches which were deposited in an earlier Yuga. The reputed Yuga-Anta Muni Siddhar thought of a course of action. He slowly thought of the huge Bhuta being (which guards the treasure).
The Yuga-Anta Siddhar beckoned to the wonderful Bhuta being. He asked the being to grant the treasure designated by the grandfather to Rama. He sternly ordered the Bhuta being to move away completely from the treasure. The Yuga-Anta Siddhar happily bade an elegant farewell to the Bhuta being.
The Bhuta being left the treasure after receiving the above command. It went to the dense forest which was nearby. The Rishi lovingly handed over the treasure to the young man, Sri Rama claimed the treasure with purity. Sri Rama too engaged in Dharmic charities after receiving the treasure filled with rubies.
Sri Rama uses his inheritance for charity
Sri Rama built temples and Mutts for guests and travelers in the world. He arranged to feed people with rice cooked in milk and pure Ghee. He built village inns as shelter from the piercing Sun. He also constructed ponds and springs next to them. He built Mantap shelters in open territory. He built public tanks and tree lined streets in villages. He also built beautiful large wells (Keni).
He built special Mutts and residences for Siddhars, Munis and Rishis. Excellent one! He constructed one village settlement daily for one thousand people. He donated good food (there). He engaged in charity for good causes. The treasure with nine crore articles remained inexhaustible even after the bountiful donations.
Limitless amounts of Rama’s treasures remained from those times. The great King could not donate all the mountainous treasure. Rama took another Avatar to conquer back the remaining treasure. He willingly bound himself to the company of women. He engaged in excellent Leela play with Gopika women.
He engaged in Leela play with twelve thousand beautiful women. He was able to spend all the wealth by this. What articles and how much wealth can be saved by anyone who entertains the haughty desire of Maya? Rama (in his next incarnation) spent all the treasure and was happy.
Malai Arasan sights the Ashram of a Muni
Respected Pulasthya! Listen! My Child! You are endowed with nice qualities, Listen! Listen! There is a great Kingdom ruled by Malai Arasa (a mountain King). The great King is the Malai Arasa Rishi. The domain of the Malai Arasa is to the west of the honey like north Madurai. This beautiful territory lies clearly to the Southeast of Kanchi in the North. This is per the teachings of the divine Ashwini Twins.
The territory of the Malai Arasa is orderly. This Muni Rishi belongs to the robust Malai or Mountain. This golden colored mountain shines bright. This territory is called the bountiful land of the Chozha kings. The excellent Malai Muni-Siddhar is like Shiva who wears the half-moon on his matted hair. Long ago Ashwini Devas lovingly visited this Siddhar’s place.
This territory is comparable to the Meru Mountain. There is no other comparable place in the wide world. A river benevolently encircles this nice mountain. The Malai Muni Siddhar receives praises when he is seated in his Ashram. The Sun and the Moon do not see this territory. Such is the greatness of the territory of Malai Arasa.
The Siddhar ruled the territory properly for a long duration. He ruled over several Koti men without a lack. The world revolves eternally like a wheel. The Siddhar ruled by following laws with tenacity. He had a commanding presence. He ruled for a long time with love.
Timely rains were a notable aspect of his rule. It rained thrice a year in the world. He amicably assigned responsibilities to the common citizen as well as army men. They performed the duties which the king assigned. He was indeed like the emperor Manu. He was reputed for his tight control over all activities in the kingdom. He ruled the world in the best manner. Such was the greatness of Malai Arasa, the great ruler.
The King ruled thus in the mountain kingdom. During his meticulous rule Nava Kanda Rishi approached him. Nava Kanda Rishi is noted for his expertise in the true Tattva. The Rishi desired to teach the king courageously. This Naadanta grade Siddhar taught to uplift the King. He taught well.
Nava-Kanda Rishi teaches the Mountain King
Some Siddhars exhibit the power to temporarily dismember their own limbs. They can separate out nine (Nava) parts (Kanda). In this section, we learn the way a Nava Kanda Rishi teaches a disciple.
Nava-Kanda Rishi began to speak facing Malai Arasa, the great ruler. You are reputed for your archery and bravery. O King! Listen. “You have ruled the world to your heart’s content. The desires of the world keep changing. Drop them and become by disciple. Visit special places on riverbanks and the interior of forests. Let us see the entire world.”
Nava-Kanda Rishi spoke thus to the wonderful Malai Arasa. The King’s mind experienced a shift after listening to the refined teachings of the Rishi. He said, “from today I am leaving my wife and children. I am ready to become a forest dweller.” The king experienced a calm within his mind. He began speaking to his family with a caring attitude.
(Malai Arasa says) I have lost complete interest in the world. I have lost my attachments to my loving wife and children. I fully gave up my attachment to my relatives. I gave up my treasures which stretch to infinity. In an instance, I gave up the throne. I forgot my great royal staff. I forgot about my palace and other buildings entirely. I dropped every desire of the world.
The respected Nava-Kanda Rishi walked in step with Malai Arasa. Both left the royal territory. Immediately, they roamed the forest. The Siddhar reached every country and transferred adequate knowledge to the excellent Malai Arasa through the grace of Manonmani who is sweet like honey.
The ruler who once ruled the world received a bounty of knowledge. The ruler who had received a bounty of knowledge addressed the powerful Nava-Kanda Rishi. I am ready to enter a prolonged Samadhi. There is no doubt about this because I have controlled my ego. Please bless me lovingly to enter Samadhi.
Nava-Kanda Rishi challenges the Mountain King
The Mountain King said the above words. Nava-Kanda Rishi then addressed the King. You have not dropped Maya induced desires. Excellent one! They are not all gone. The Siddhar expressed this opinion sternly to test the maturity of the King. The King responded boldly. He spoke words which sounded like distilled Amrita nectar. Such words are rare.
Nava-Kanda Rishi spoke these rare words out of love. Malai Arasan heard these words and analyzed them with honor. He began to respond to the words of the Muni with purity. I severed all known desires for the world. Is this not the sign of a true Gnani? I became branded as a heretic. Please show sympathy on me and bless me.
Nava-Kanda Rishi tests the Mountain King
Malai Arasan sought blessings. The Kind Nava-Kanda Rishi decided to test his disciple with kindness. The Muni beckoned his student purposefully. Both set out through a dark forest and roamed inside it for a while. The Rishi invited the disciple with the reassurance that they will return (from the forest) with clarity.
Listen to how the King roamed the mountain country well with the Siddhar. Straight away they crossed the south facing cave. They reached the ocean beach at the straight edge of the forest. On the beach is the town where the Panchamar (ostracized community) lived. The King felt pangs of hunger when the two great beings reached there. His clarity about knowledge flew away.
Indeed! Knowledge left the King. The Nava-Kanda Rishi walked on happily. Appa! The King’s hunger increased. He conversed with the divine – “What shall I tell the Rishi? My breath pauses and my Prana-Vayu appears to leave me”. The Siddhar had conquered the world which is very old. He said – “What is there for us in this lowly village settlement? Let us cross this place with purity.”
The King addressed the Nava-Kanda Rishi when the Rishi said let us move on. Fatigue and thirst overpower me. The Rishi said - time is not proper now. Appa! I know the way to take care of your fatigue. Let me first save you from death. I will provide you proper food after that.
The Rishi promised that he will give food. Nava-Kanda Rishi skillfully found cattle meat in the settlement. He gave it to the youthful King. The Rishi duly purchased this for the King. He said mockingly. “O great archer King! Listen! You have transcended everything. Take care of your hunger properly.” The archer (Malai Arasan) quickly swallowed the food with revulsion.
After the king finished eating, the Rishi ate the food without disgust. The Rishi finished eating his food calmly and addressed Malai-Arasan rightfully. The Rishi had tested the king for his attachment to desires which are represented by Manmatha who turned into ash. However, the alert Rishi took compassion and faced Malai Arasan with determination. Vomit the meat which you relished.
The hefty Malai Arasan accented to the Muni’s command to vomit. He quickly vomited the meat. The masticated meat resembled meat. Promptly, Nava-Kanda Rishi noticed meat in that vomit. At that instance, the Rishi too retched the meat which he had consumed. It turned into flowers.
(Nava Kanda Rishi says) “Appa! The consumed meat turned (by me) into flowers. O King! The meat which you consumed continues to remain as low-grade meat. (This implies that) The trickly ways of the cravings of the world tricks stubbornly refuse to leave you. You entertain great desires.” The Rishi spoke these words with reproach. This saddened the handsome king.
The loving Malai-Arasan was pained hearing the words of Nava Kanda Rishi. He stood stunned and tired, unable to speak. Malai-Arasan is famous among archer kings. The Rishi briskly looked at Malai-Arasan and deliberately spoke with the King. The King was taken aback by the turn of events. The Rishi lovingly spoke with him about further actions.
Nava-Kanda Rishi consoles the Mountain King
O King! Events have overpowered you! Listen to what you should do now. Let me guide you with interest on these. Anyone can become habituated to worldly life; Such a habit has not left you in the world. A mind becomes which is weakened (by such habits) gets confused by Maya. This is the case with you. O King! Listen. You sought the reputed path of knowledge. You did not obtain it. Ignorance shrouds you completely.
“Excellent one! True knowledge cannot be found on any path which is enveloped by ignorance. The desires of the world are like a eternally rotating wheel. You have not rid yourself of them. You claim to have abandoned several crore objects. You claim to have shed the oldest craving on the path of desires in the world.” The Rishi reaffirmed that the King had not dropped his desires completely.
The Nava-Kanda Rishi declared the above to the good Malai-Arasan. “Live properly in the world for some more time while following my teachings. Stay well connected (to me) and receive my blessings. Let your name gain fame in all eight directions through the grace of the splendorous Manonmani.” The Rishi blessed the King to live well with love.
After receiving the blessings, the King stayed delightfully with the Rishi for some time.  The King received excellent teachings and benefits. Nava-Kanda Rishi taught many aspects of knowledge with kindness. Malai-Arasan Muni gained success. The Muni asked for permission to leave.
The King saw the Rishi. The Rishi showered his blessings with love.  The King said. My dear Lord! You are the best among Siddhars! Please grant me one special request. I wish to roam all the cities in this world. I want to meet an excellent Suroopa Siddhar (who is like the divine being). I want to meet him and gain knowledge from him. I wish to return with excellence after that.
Malai-Arasan made this request and took leave of the Siddhar. He went into the beautiful forest. A benevolent Suroopa Siddhar saw the King who ruled the kingdom. He called out to the king which startled the king. The Siddhar spoke of eminent ideas and asked the King to become his good disciple. He said - Stay with me for a while. O fortunate being! I will grant you blessings which will make you powerful.
Suroopa Siddhar said the above to the good Malai-Arasan King. The Siddhar taught the King in an outstanding manner. He repeated the teachings several times. He wanted the King to gain rare gifts. He made the King drink the milk of Gnana (knowledge) in a proper manner. He made the King transcend the limitations of Brahma’s diktat which are etched into Tattvas. He blessed the King with fame from all eight directions. He explained the knowledge of Aksharas (monosyllable mantras) to the King.
The Rishi explained the above to the Malai-Arasan King. The King had Vitta-Kurrai merits. Therefore, he understood everything clearly. He grasped the knowledge about all Kalaas. Besides, he recognized Chinmaya thoroughly. He became a recognized Yogi who had no more confusion. His fame increased in the world, and he became a Siddhar. He continued his practices for a while and respectfully prostrated to his Guru.
This supreme head among Kings prostrated and took leave of the great Rishi. The Rishi consented and the King proceeded with a pleasant mind to see Nava-Kanda Rishi. Malai-Arasan took the right path and arrived close to the fragrant proximity of Nava-Kanda Rishi. He performed Namaste without hesitation and sought the pure feet of the Rishi. He then prostrated at the feet of the Rishi.
Malai-Arasan King prostrated and began addressing Nava-Kanda Rishi with vigor. “O Rishi! You have a defect free body! You are a domain of love. I searched the world for a Suroopa Siddhar. I met one and received knowledge from him to purify myself. Subsequently I came here.” The King worshipped the Rishi in many ways and touched the feet of the Rishi. He energetically enquired about the welfare of the Rishi.
After the King addressed thus, Nava-Kanda Rishi looked at him and began to speak immediately. “Appa! Has Maya left you after the cessation of worldly life? I wish to test you brutally. I wish to give you knowledge if you cross my severe tests.” He (Nava Kanda Rishi) said that he wanted to give more knowledge after the test.
After saying these words, Nava-Kanda Rishi addressed the handsome Malai-Arasan. Let us go for a while to the interior of the dense forest. Let us both abandon the usual manner of daily life. Let us take to the forest. The King consented with a joyful mind. The Rishi began walking in a dignified way.
The King roamed the forest in the company of Nava-Kanda Rishi. The King kept whatever arose in his mind to himself. The Rishi began to serve the King who did not show any expressions. He (Nava Kanda Rishi) offered the King many gifts. They willingly went to a settlement of orchestrated men. The Siddhar bought meat which was repulsive and gave it to the King in plenty.
Nava-Kanda Rishi was a great Siddhar. He offered meat in a special way to the king. The King opened his pearly mouth and began consuming it (the meat) without an aversion. The lovely body of the king gave out a pleasant smell through the blessings of the Suroopa Siddhar who the king considered his support.  It was the smell of pure Neem flowers. This fragrance arose from every part of the King’s perfected body.
Appa! The entire body discharged the fragrance. The divine Nava-Kanda Rishi noticed the fact that the body had digested the foul-smelling meat and that it was discharging a sweet smell. The Nava-Kanda Rishi said (mockingly). “Is there any other Siddhar like you in this old world who subdues his bewilderment and shock within the breath? Slowly subdue them (shock and bewilderment) within your mind and throw up the large sized meat.”
Nava-Kanda Rishi spoke thus to the lovely Malai-Arasan. “O King with chariots!  You are like the peak for a hill. You must throw up the meat which you consumed. Let me clarify my doubt about you today.” The Siddhar intended to win over the lovely King. Therefore, he said the above words in the presence of the King. Malai-Arasan who had advanced in Vedanta knowledge began to show (his power).
The King showed his level of advancement by vomiting the meat. The tough meat had turned to flowers. Malai-Arasan King performed this miracle with vigor. The Rishi became abundantly generous to the King.  The great Rishi was filled with joy. The Rishi showered his blessings on the deserving King with Kindness.
Nava-Kanda Rishi, the Muni, addressed Malai-Arasan who had made the necessary efforts. “What is the purpose of you living in the world from now on? It is time to forget your beautiful kingdom. Let us depart into the solitude of Samadhi. First, drop all your desires related to the world.” Malai-Arasan heard these soothing words. He gave up all remaining desires related to the world.
Malai-Arasan wanted to remain in the world for a long time. Therefore, he consumed Kaya Karpam immediately. He took Kaya Karpam with sincerity after receiving blessings and with a balanced mind. He adorned the throne on purpose. Nava-Kanda Rishi saw the King and hugged him properly.
Listen to another great secret. The Anjana Giri hill is towards the north of the west face of this hill (Airavata hill near Dilli). A heavenly Mantap is at its beautiful center point. A rock on the peak has a spacious cave. Next to it is a pond. Rishis live around the entire hill, taking it as their support.
Pulasthya! There is more to see, listen! The entrance to the strong fort with four sides is closed with bounders. The far edge of the fort is not visible. A crowd of good men surrounds the fort. These men do not find the special entrance. Pillar like structures exist all around. Nine crore such pillars stand in a neat line.
A special boulder stands hidden by the pillars. The fortress of the Rishis is well built. No one can find the way to the beautiful fortress. Only a great Siddhar can see it. All the rocky pillars are honey colored. One pillar is clear, and it serves as the entrance. The best among the emperors guards the way through this entrance.
In a previous Yuga, Kings ruled the world from this spot. They incurred the curse of a Rishi who felt insulted by them. This beautiful fort was reduced to a mound of clay. The robust royal Mantaps in the world got covered by Pralaya waters. A treacherous forest river surrounds the sunken fort.
The ashrams of a crore evolved beings are in the rich Anjana-Giri. However, no one has seen the Ashram of one Rishi. No one in the world can see it. The Munis of the universe and the best among the Devas engage in Tapas in this mountain. A bright crowd of Siddhars surrounds the robust Ashram.
There is indeed a crowd! Bhogar, the best among the Siddhars and a Muni opened the boulder. He effortlessly crossed the obstruction and entered inside. He saw the great bounty which lay within the fortress. Rishis surround the entrance of the fort in large numbers and guard it for a long distance. Anjana Rishi, who is a Deva Rishi, can be found when you search and reach the Ashram.
Naathaas have praised the fine Rishi in a wonderful way. The sharpest men in the world have not seen the greatness of this Rishi. An army which cannot be stopped has also not seen this greatness. People have not experienced his greatness through love either. The Rishi can be compared to Achyuta who is dark like the rain bearing clouds. Is there any other Rishi like him in the world?
Is there any one like the Rishi? Who can see the great Anjana Rishi? This Siddhar has roamed the world and its divisions. He has seen ten Yugas in the world. The Rishis in Dandaka Forest cannot equal him. This Siddhar has experienced Pralaya floods in the world. The Siddhar has realized the great (spiritual) body within the Kunda (the physical body which is compared to a pot). Listen to the greatness of the Rishi who is the best among Siddhars.
Appa! Pulasthya, I am sharing more. Listen. Some say that the Siddhar carefully consumed Kuligai. Through its power, this capable Siddhar roamed all the worlds. Appa! He consumed the powerful Kuligai and visited the Ashta-Giri Mountain. He deftly resided there for a long duration. Appa! This capable being remained in Tapas-Yoga there.
Hanuman and his companions arrived there when the Rishi was in a state of Tapas. This group came after a long search through mountain peaks and caves. Accidently, they arrived there and saw the Rishi. They praised the feet of the Rishi. They said – You are like the general of the army of Devas. Please grant us a vision today (of what we are searching for). They received the lovely blessings of the Rishi.
Appa! The Rishi took compassion on them. With love, he gave the Sanjivani herb to Hanuman and his army. With interest, he taught to leap forward for the herb. He taught them the great Shastra to easily lift a whole hill. He gave them the knowledge of the Pranayama which is uplifting. The Rishi taught all these excellently.
The group (of monkeys) along with its main person, namely, Hanuman received all the above knowledge from the Rishi. They went through every visible country in the mountain and to every cave and forest. They randomly roamed the forest to gather a variety of fruits for the Rishi. They lovingly offered all the fruits to the Rishi. They joyfully asked the Rishi if he relished the fruits.
The excellent Rishi was satisfied with the party of the respected Hanuman. He willingly gave heavenly herbs and life-giving herbs. He pointed out the location of these herbs. This supreme Rishi swiftly gave his blessings to the party headed by Hanuman. He granted them superb knowledge. He properly showed them the path of knowledge.
When the Rishi showed the direction, the party headed by Hanuman proclaimed the Rishi to be the best in the world. Hanuman carefully picked up the Ashta-Giri mountain and carried it on his head for a while. The Rishi remained in a state of pleasant Samadhi during this time. The mountain went with the roaming group who danced through the entire world. It settled down when put down affectionately (by Hanuman).
Appa! Hanuman and his party gained the blessings of Anjana Rishi.  Because of this, they could go around the mountain and the world in one breath. Naadanta Rishis could delight in watching the feat of the Rishi (Anjana Rishi), who had transcended the world, moving briskly through the whole world. This illustrates the greatness of Anjana Rishi.
Such is the greatness of Anjana Rishi. He showed great kindness on Hanuman and his party. The Naathaas noticed the special love of the Rishi for Hanuman. Subsequently, they designed a collyrium which can help anyone gather any treasure in one attempt. The Anjana collyrium has Suroopa properties. Because of this property the collyrium can induce anyone in the wide world into a trance.
அஞ்சனாரிடியின் வரத்தினால் மைபோடும்போது ஆஞ்சநேயர் தோன்றும் அற்புதம்
A vision of Hanuman with the application of a Collyrium
Many incidents (magical) can occur in the vision of good men when the collyrium induces the world into a trance. Anyone can see Hanuman through the eyes in which the collyrium melts into a trance. Hanuman stands brightly in front (of the person). Other Devas stand at a distance behind Hanuman and praise him in the trance. The act of applying the collyrium cautiously can automatically show the way to treasures in the world.
Once, Hanuman went to the Ashta-Giri Mountain. The capable Hanuman desired to serve Anjana-Rishi who is sweet like the honey. The transcendental Guru, the great ruler, was happy with this excellent service. Out of love, he granted a boon to Hanuman in the world. He granted this boon through the grace of Manonmani, the divine mother.
The greatness of Siddhars who live on fertile mountains
Let me share another narration related to grace. Great Pulasthya! My child! Listen. My lord described to me in detail the orderly luxuriance of the Hills of Siddhars and Munis. North of the energetic Dilli runs an excellent mountain river. Close to it are four caves. One thousand skilled Siddhars reside there with their disciples. The count of disciples can be taken to be two thousand.
Similarly, there are five beautiful mountains and two caves to the west of Dilli. There are one thousand and ten Siddhars as told to me by my Guru. They are seen with three thousand disciples. O king! There are eighteen big mountains to the south of Dilli. One thousand Siddhars reside there without any defects. Eight thousand disciples eagerly accompany them.
Excellent Pulasthya! Listen to the detail about the east of the revered Dilli. There are seven beautiful mountains and three peaks. There is one special spring and a lake. To the east of the lovely Narmada River are two nice Mountains and six springs. The Narmada River is sweet like honey. There are five clear mountains and two peaks to the west of Narmada.
A Crore Siddhars who maintain lovely silence live on these Kaandam (continental) mountains. Siddhars who are experts in all known Kalaas live there also. The silent Siddhar of Kailash lives to the north of the Narmada River which is ancient. At a distance lies a robust mountain. This mountain with a sharp peak is tall. The width of the mountain cannot be estimated.
There are some other distinguished Rishis. It is impossible to describe them fully. Excellent one! There are only eight to ten of them. Their Surupa state cannot be recognized, even by looking upwards. Certainly, we can call the Siddhars of this land as divine Siddhars. You can notice one good mountain and three caves when you approach the area to the west of Kashi.
Now know about the Siddhars in three mountains. There live forty Siddhar Munis who strive hard. The desirous people of the world can approach them and see them. These Siddhars are role models. Three mountains stand majestically to the east of Kashi. Two rivers run close to them. The land to the south of Kashi is bestowed with flowing honey. Siddhars of clarity live there.
Chaturagiri or Saturagiri is a famous hill associated with Siddhars. The hill gets its name because of its squarish shape. It is a part of the Periyar national forest park today. In three verses, Agasthiyar describes the terrain surrounding the hill in the context of Siddhar settlements in the past.
Hordes of Siddhars and Munis live in this land. A great Siddhar lives in the soothing mountain. Eight principal mountains and two rivers lie to the east of Chatura-Giri forests. One hundred and ten Siddhars who know about poisons live there. They have two hundred nice disciples. Chatura-Giri is noted for its vibrancy. Five mountains stand properly to its west. Only four rivers exist here.
There are four rivers and one forest stream. One hundred and ten Siddhars who bestow goodness live there. Their three hundred disciples are exceptional. They gained success in a nice manner. Sixty-four Siddhars who are distinguished live in their residences in the world. These are the words of wisdom from the Ashwini twins. I have seen the truth about them in the world.
I saw three principal mountains with seven peaks to the south of Chatura-Giri. Forty-eight Siddhars who reveal the truth live here. Their eighty-four disciples shine like gems of valor. They live with their women folk. They experience both small and the highest joy. They hold steadfast to their Tapas while enjoying these pleasures. They have studied the texts countless crores times.
They study texts and practice Veda chanting. They revere subtle Devas. A variety of known divinities occupy the Pidari temple here. These Siddhars reach the interior of forests and engage in Tapas. They consume Kaya Karpam which is pleasant like milk. Consequently, they live in the world for a long time. These Siddhars have pierced through the cloth-like bounds of time. The tongue cannot praise them sufficiently in the world.
Virali Malai hill is famous today for the Murugan temple at its peak. The hill and the area surrounding it are today an animal/bird sanctuary. The caves in this hill have been inhabited from ancient times. The mountain gets its name from the Virali tree. This tree is a powerful herb. In two verses, Agasthiyar says that the Naathaas class of Siddhars resided in the neighboring hills.
The Virali mountain is matchless. Let me tell you about the mountains to the east of this. These are the Naathaa’s mountains. Pulasthya! You are dear to me like my eyes. Listen! There are eight principal mountains and six caves. Siddhars known for their simplicity throng this place. Two hundred skilled Kalladi Siddhars have great skills. They have three hundred disciples who belong to the same class.
There are six beautiful mountains and four caves to the south of the Virali Mountain. There is also a special forest stream and two lakes. You can count the number of rivers here with nice quality to be three. You can find a Siddhar settlement here. Lustrous Naathaas reside here in large numbers. The large horde of Siddhars has two hundred and forty divine beings.
The Udaya-Giri hill in Orissa is well known for its Buddhist caves. In two verses, Agasthiyar describes Siddhar settlements around Udaya Giri in the past.
The Udaya-Giri Mountain is filled with fragrance. Six mountains to its east are filled with black clayey soil. You can find eight caves, two nice rivers and one forest stream there. Highly qualified Siddhars and Munis throng there. Manonmani who is sweet like the honey is present there. Siddhars and Munis have not seen this. One hundred and eight great Siddhars live there with her great disciples.
Udaya-Giri has lime deposits. Pulasthya! You have the skills to catch nuances. Listen! Six rivers and eight mountains exist to the west of Udaya-Giri. Six royal Mantap halls there are thronged by Siddhars renowned for their solitude. These desirable Siddhars are seventy-two in number. They have one hundred and twenty refined disciples. The tongue fails to describe their glory in detail.
Pothigai is known as Agasthiyar hill today. We find several references to Pothigai in this text. In four verses, Agasthiyar describes the terrain around Pothigai.
Ten benevolent mountains and ten caves exist to the south of Pothigai which is the center. Siddhars who bring protection throng there. These two hundred and sixteen Siddhars give knowledge to their disciples. The strong disciples are half as many as the Siddhars. These well qualified Siddhars consume celestial fruits. Appa! Such is the greatness of these Siddhars.
Well qualified Pulasthya! Listen to this information about the South of the famous Pothigai Mountain. Eight good mountains and six caves are to the south of Pothigai. My Lord, the Ashwini Devas who are the supreme, shared a corollary with me. I received this through the blessings of the lovely Manonmani. There is no restriction about quickly sharing numbers about celestial Siddhars.
The center of the divine milky ocean of good qualities is to the north of the revered Pothigai. There is an excellent mountain there. Beyond that are several peaks. A Naadanta grade Siddhar appears like a commoner. He does not have any distinguishing marks in the world. I discovered a Shastra which yields many benefits. However, this cannot be expressed because it is based on a big calculation.
My tongue and words fail me when I begin to talk about it. The above Shastra presents the corollaries of Sundarar, the best among rulers. My Child! Let me willingly share about the east of Yamuna to bring you success. A robust mountain stream flows to the east of the Yamuna. There are ten caves nearby. Siddhars of abundance throng there. Three hundred and sixteen of them stay together. They have six hundred famous disciples.
My Child! I am sharing something on purpose about the region to the west of Yamuna. Yamuna flows with a pounding force. A sharp mountain matches the power of Yamuni there. Special Siddhars and Munis reside in seven robust hills and two caves there. A clan of nice people who reside there exhibit the honesty of Siddhars. One hundred and thirty successful Siddhars live there. Their excellent disciples are one hundred and sixty in number.
Eight beautiful mountains and two rivers are to the north of Yamuna. Disciples with nice qualities which I have described earlier are forty-eight in number. The remaining disciples are three hundred in number. They are the disciple of the famous Siddhar who has experienced the brightness of Naadam. This Siddhar can point out the divine space. Certainly, he is the Siddhar who understands nuances about Vedanta.
A beautiful water body and eight mountains are to the west of the wonderful Ganga. The residence of nice Siddhars is in the territory flourished by three rivers. Nine crore Rishis are known to be a close-knit group. They follow a Koti paths towards a Koti goals in a united manner.  Their food is solely fruits. Appa! Siddhars and Munis live thus there.
Four mountains stand as support with six caves to the east of the famous Ganga. O King! You can find one hundred and sixty classes of supreme Gurus and those who special titles. The Deva Muni who is sweet like honey chose these Siddhars by his grace. This text was composed in the world by the grace of the praiseworthy Paraaparai.
We read about hills of bounty which are spread throughout India in the earlier verses of this section. In this verse, Agasthiyar calls this to be a unique feature of his text.
This is the best among all texts. My Child! You catch subtle points. Listen further! Siddhar experts have composed texts in the world which are in addition to this revealed text. Siddhars have composed several texts which are comforting like milk. They have described many Siddhis in them. These Siddhars carefully hid the details about the richness of mountains in these great texts.
I discovered the intricacies in the texts of Siddhars. I dissected the best among the principal texts. These texts are in the pearly language of Munis. However, they do not focus on the richness of the mountains. I selected the essence and topics which are closely related from them. I then composed the comprehensive Perunool. This text has the seed ideas. Other texts elaborate them in different ways.
Siddhar settlements are found in very few locations. They chose spots close to vibrant growth of herbs and close to conducive water resources. In this verse, Agasthiyar clarifies this point.
The differences are in the following areas – richness of towns, richness of mountains, the seven great rivers, forest streams, pristine peaks, ponds, wide lakes and ocean shores. I discuss feats related to them in my text.  I point out the barren areas which stretch to far boundaries. I clearly discuss about the (conducive) water which yields Choodam. Such is the greatness of the Perunool.
No one else gives fantastic information like my text does. Siddhars and Munis have not given anything like this text in the world. A Siddhar must research everything in the cosmos and even beyond it.  He, with one pointed mind must engage in this research with the grace of the Ashwini twins. He must realize the secrets of the Naathaas and energetically read all texts, both principal ones and subsidiary ones, in their entirety, from the Kaappu (introduction) portion to the Kadai (concluding) portion. (Only such a Siddhar can compose a text like this)
He must read the portion which discusses the most important idea, without deviating from rules. He must research principal texts thus and then scale the height of the rich mountains with humility. A group of disciples who had Vitta-Kurrai merit was served one such Siddhar. The Siddhar remained immersed in the experience of Chid consciousness. I was that Siddhar who came out of that long meditation. I selected the Udakam (water) with the help of Udakam with love. Know about this.
Read the twelve thousand (verses). I composed sections about the immeasurable richness of the mountain. You can find this straight away in a Kaandam volume of the Perunool. The Perunool has twelve honestly composed Kaandam volumes. You can find information about everything in the cosmos and beyond. Disciples adapt to a lifestyle which celebrates the spirit of the place where Siddhars reside.
The Perunool Kavya work discusses this lifestyle. No one has composed a text like this great text. I began composing the work after worshipping the feet of the divine mother who resides in the bright lotus. I engaged in this worship for long. I persevered in finding the uniqueness of different Shastras through proper research. Perunool Kavya and composed this text with love and interest.
Appa! This Perunool is a Kavya style work. In it I share minute details! My Child! Listen! In it, you can clearly find with what you have yearned for since your previous births. The excellent text is an elaborate text. You can find intricate details about Vedanta. This lovely text is a Guru Nool. I composed this Perunool with these above intentions.
I chose the best from beautiful Shastra texts to compose the twelve thousand verses. I presented secrets which the Naathaas have not divulged, for the benefit of the people of the world. I composed the Perunool Kavya work as an ultimate reference for nice Siddhars. I divided the verses into twelve Kaandam for easy success. Pulasthya! Listen further.
Pulasthya! Listen about the way to preserve the text which I am giving you. Keep it without allowing it to deteriorate. Do not show the text to everyone in the world. Take an oath to deposit it in a cave. Engage in Puja with purity and humility. In time, you will become a Siddha in the world. Live well in the world as a great King.
There will be no other Siddhar like you when you live like this. You are already a Siddhar in the world. The Naathaas are worship worthy. Become an excellent Siddhar (through their grace). Live playfully for long without sharing the Shastra text with anyone. Experience the shower of Manonmani’s grace. Live as long as you wish.
My Child! I shared twelve Kaandams with one Kaandam for every thousand verses. A Kavya of a thousand works is easy to understand. It contains many ideas in a clear manner. This first Kaandam is worth mastering. Famous Pulasthya! Listen! I composed this desirable Kaandam of a thousand verses lovingly. This is its end!
அகஸ்தியர் 12000 என்னும் பெருநூல்காவியம் முதல் காண்டம் முற்றிற்று
Here ends the first Kaandam of the Perunool Kavya work which has the title “Agasthiyar 12000”