அகத்தியர் வாசி சூத்திரம் 10


Agatthiyar Vaasi sutram 10
. Translation from tamil to english and Commentary

This is a short composition on Vasi yogam. The state of the palm leaf manuscript is not known. Verse 5 is missing and some words are not clear in the text. It seems to give the essence of Vaasi yoga and refers to Konkanavar, Sattaimuni and Tirumular’s texts besides Agatthiyar’s compositions. Agatthiyar mentions a Kadai kaandam 600, Poornam and Jnanam. Most of the Siddhas have texts with these titles. It is not clear which of those are referred to here.

The essence of the text is as follows:
Vaasi is the process of merging the breath and mind with the power of mantra. When this is achieved successfully the mind stops wavering, the breath flows in a regulated fashion, prana increases and is directed towards ajna chakra where a light is seen. This marks the turning of pari or regulated breath to vaasi or energized prana.

Agatthiyar adds that one should learn this from a guru and use this composition as an introduction to another work with six hundred verses for details.

Verse 1
மோச்சத்துக் கெய்தும் வழி மனதைக் கண்டால்
முன்னுரைத்த நூல்களிலே வாசி பார்க்க
பாச்சென்ற மனத்தை யொன்றில் பாயா மல்தான்
பக்குவமே செய்து நன்றாய்ப் பாரு மூக்கில்
கூச்சுற்றால் ஒளி காணும் குளிகைக் கேளு
குரு சொல்லக் காணுமல்லால் மற்றோர் காணார்
நீச்சற்று அறுநூற்றில் நின்று பாரு
நேர்மையுள்ளக் குருமுகமா மிந்த நூலே

Transliteration:
Mōccattuk keytum vaḻi maṉataik kaṇṭāl
muṉṉuraitta nūlkaḷilē vāci pārkka
pācceṉṟa maṉattai yoṉṟil pāyā maltāṉ
pakkuvamē ceytu naṉṟāyp pāru mūkkil
kūccuṟṟāl oḷi kāṇum kuḷikaik kēḷu
kuru collak kāṇumallāl maṟṟōr kāṇār
nīccaṟṟu aṟunūṟṟil niṉṟu pāru
nērmaiyuḷḷak kurumukamā minta nūlē

Translation:
The way to attain moksha, is seeing the mind.
As mentioned in the previous books to see the vaasi
Without the mind, the rush, flowing into something
Processing it, see well, at the nose.
When it tingles the light will be seen. Ask about kuligai
It will be seen only when the guru tells. Others do not see.
Remain in six hundred and see.
This book is the words of a guru.

Commentary:
Agatthiyar begins his description of Vaasi yogam with an explanation about the mind. The general nature of the mind is to rush towards external distractions or internal thoughts and memories. If this characteristic of the mind is overcome and the mind is focused at a single point then it is possible to experience higher states of consciousness. Hence, Agatthiyar advises that the mind must be mastered if one wishes to attain Vasi yogam.

When the flow of mind ceases, and attention focused at the tip of the nose one experiences a tingle at the brow middle and a light becomes perceptible. From this we understand that a yogin can focus either at the brow middle or tip of the nose in Vasi yogam. Agatthiyar adds that a guru is essential in this process. The guru will teach the process and explain about ‘kuligai’ or the magical potion that will make this process possible.

Two primary components of Vasi yogam are the prana and the mind. The prana that enters through the breath is merged with the mind, using mantra. Then, instead of flowing downward thus feeding worldly desires, the prana starts to flow upward, towards Siva. Such a prana is called vaasi. To achieve this state of prana the mind must be brought under control first. Mind’s general nature is to rush outward. Hence, one has to first identify the mind, learn about it from past compositions and process it well so one understands the mind clearly. Then one masters the mind with the help of the knowledge gained and the instructions received from a guru. The prana then transforms and flows upwards. This produces a tingling at the brow middle where a light is seen. The light represents nadha or the primordial sound from which manifestation occurred. Kuligai is a medical preparation that confers special powers. Here, Agatthiyar means the way or the formula to perceive the light. He adds that it is impossible to see the light unless a guru shows how. He quotes his other composition of six hundred songs and mentions that this work, the Vaasi sutram should serve as a guru for sincere seekers.

Verse 2
இருந்த சபை சந்திரகலை இயங்கிடத்தில் பூரி
யேத்தினை என்றெண்ணாதே தாசி நேரம்
வருந்தவே தாசி என்ன வாசி நாலும்
வாள்முட்டி மேலெழுந்து வருகும் நாசி
பொருந்தசபை யொட்டிரெட்டி பூரித்தாக்கால்
போதுமப்பா யெத்தினையோ காலம் வாழ்வாய்
குருந்தசபை கும்பியிதி லொன்றே நேரங்
கூற்றாடும் ரேசகத்தி லரைதான் காணே

Transliteration:
Irunta capai cantirakalai iyaṅkiṭattil pūri
yēttiṉai eṉṟeṇṇātē tāci nēram
varuntavē tāci eṉṉa vāci nālum
vāḷmuṭṭi mēleḻuntu varukum nāci
poruntacapai yoṭṭireṭṭi pūrittākkāl
pōtumappā yettiṉaiyō kālam vāḻvāy
kuruntacapai kumpiyiti loṉṟē nēraṅ
kūṟṟāṭum rēcakatti laraitāṉ kāṇē

Translation:
In the locus where Chandrakala operates perform purakam (inhalation)
Do not think you raised it. For specific time
With effort. The four vaasi
Will rise hitting the light. In the nose
At the fitting place, double it and inhale.
It is sufficient. You will live forever
In the arena of guru perform kumbaka. Within this time
In the exhalation, it is half, see.

Commentary:
Agatthiyar explains the pranayama process here. Purakam or inhalation is performed at the ida nadi or Chandrakala. He gives the time measures as follows. The purakam is performed for one measure, kumbakam for two measures and rechakam or exhalation for half measure. If the breath is made to flow this way Agatthiyar says that one will live forever. The breath is held in kumbakam at the brow middle, the locus of the guru.

Breath regulation or pranayama involves the two steps, expanding the prana and regulating its flow. Avoiding loss of prana through chittha vritti or mental activities such as thoughts and emotions increases the amount of prana in the body. Regulating the ratio of inhalation, retention and exhalation also draws in more prana into the body. Thus, the yogin accumulates the prana sakti or power of prana to perform Vasi yogam.

Agatthiyar mentions a ‘four vasi’ in this verse. According to the Siddhas twelve measures of breath come into the body. Out of this, eight measures are jeeva kala or breath and four measures are the prana, the life force.

In the previous verse Agatthiyar mentioned mind control. Here, he talks about breath regulation.


Verse 3
காணிந்த படிநிறுத்திப் பார்த்தால் போதுங்
கனிந்தவாசி உள்ளடங்கி கதிர்நூல் போலாம்
பூணிந்த மனத்தைஎங்கு மோடொட் டாமல்
ஒருதிறந்தான் நதியகல உள்ளே பார்த்தால்
பூணிந்த ஒளிகாணும் இரண்டு மொன்றில்
பொன்னுருக்கி யாடுகின்ற மணியைப் போலே
தோணிந்த மணிக்குள் நின்று துதித்தால் போதும்
துதித்திட்டா லேவாழ்க்கை இதுதான் பாரே

Transliteration:
Kāṇinta paṭiniṟuttip pārttāl pōtuṅ
kaṉintavāci uḷḷaṭaṅki katirnūl pōlām
pūṇinta maṉattai’eṅku mōṭoṭ ṭāmal
orutiṟantāṉ natiyakala uḷḷē pārttāl
pūṇinta oḷikāṇum iraṇṭu moṉṟil
poṉṉurukki yāṭukiṉṟa maṇiyaip pōlē
tōṇinta maṇikkuḷ niṉṟu tutittāl pōtum
tutittiṭṭā lēvāḻkkai itutāṉ pārē

Translation:
See, if it is regulated this way, it is sufficient.
The matured vaasi will abide within and become a thread-like ray.
Adorn this mind, without driving it anywhere.
If seen within, with the mind clearing away,
The light will be seen. If the two merge
Like a bead of molten gold that dances.
If you praise, remaining within this bead, jewel,
If you eulogize, this is life. See.

Commentary:
Agatthiyar says that the only thing a seeker needs to do is regulate the breath as mentioned in the previous verse and prevent the mind from running towards objects. Then the vaasi or energized prana will become subtle and fine, like a thin ray. The prana attains a subtle frequency. The mind and breath come together and become one. This marks nadha siddhi or success over the nadha principle which is perceived as light, or a golden bead. The practitioner holds his awareness within this bead, or light, praising the Divine. Agatthiyar says this is the purpose of life.

Siddhas place a great emphasis on human life. Among all the life forms humans are capable of standing erect. Their spinal cord remains vertical. Thus, the humans are capable of directing their prana to flow vertically instead of its usual horizontal path which is seen in all other animals.

Verse 4
இது பார்க்க மந்திரமும் கருவுஞ் சொன்னோம்
என்னைப் போல் கொங்கணரும் சட்டை நாதர்
சதிப்பார்க்க திருமூலர் நால்வருமே போற்றும்
சாத்திரந்தான் கடைக்காண்டம் அருநூறு சூத்திரம்
விதிப்பார்த்த பூரண நூல் பின் ஞானம் நூறும்
வெளியாகச் சொல்லிவிட்டேன் நிதமே போற்று
பொதுவாகத் திரவிகருஞ் சமுசாரிக்கும்
பூரணத்தைப் பாரென்று புகழ்ந்த வாறே

Transliteration:
Itu pārkka mantiramum karuvuñ coṉṉōm
eṉṉaip pōl koṅkaṇarum caṭṭai nātar
catippārkka tirumūlar nālvarumē pōṟṟum
cāttirantāṉ kaṭaikkāṇṭam arunūṟu cūttiram
vitippārtta pūraṇa nūl piṉ ñāṉam nūṟum
veḷiyākac colliviṭṭēṉ nitamē pōṟṟu
potuvākat tiravikaruñ camucārikkum
pūraṇattaip pāreṉṟu pukaḻnta vāṟē

Translation:
I told the essence and mantra to see this.
Konkanar and Sattainathar, like me,
To see the path, Thirumular- the sastra
That the four praise is the Kadaikaandam six hundred sutra.
To see the rules, the Poornam (poorana sutram) to see the rules, then the jnana (in) hundred
I have said explicitly, praise daily.
Generally, the renunciates and householders
See the praise-worthy, Poornam

Commentary:
Agatthiyar says that the Siddhas, Konkanar, Sattaimuni, Tirumular and himself recommend the same procedure and that some compositions such as Kadaikaandam six hundred sutra, Pooranam and jnanam explain the process. He states that both, the householders and renunciates can follow this procedure.

Verse 5
வாறான …………….செத்தான் காணே

This verse is incomplete.

Verse 6
செத்ததுதான் வரவாக கிக்கச்சிச்சு மேகம்
சீர் வாய்வு அபானவரை முட்டி சாடி
பெற்றதுதான் பேறெனவே நோய்கள் மிஞ்சி
பின்பார்த்தால் மோச்சமென்று விட்டோர் கோடி
தைத்த அளி விட்டேனே இன்னங் கொண்டு
காமலீலையால் தொடரும் சமுசா ரிக்கி
முற்ற ஞானி கற்பங் கொண்டு எல்லாந் தள்ளி
மூச்சோடா திருப்பவர்க்கு வழி யொன் றாமோ

Transliteration:
Cettatutāṉ varavāka kikkacciccu mēkam
cīr vāyvu apāṉavarai muṭṭi cāṭi
peṟṟatutāṉ pēṟeṉavē nōykaḷ miñci
piṉpārttāl mōccameṉṟu viṭṭōr kōṭi
taitta aḷi viṭṭēṉē iṉṉaṅ koṇṭu
kāmalīlaiyāl toṭarum camucā rikki
muṟṟa ñāṉi kaṟpaṅ koṇṭu ellān taḷḷi
mūccōṭā tiruppavarkku vaḻi yoṉ ṟāmō

Translation:
As dead returning, (not clear) cloud
The vayu hitting the peak of apana
As the boon received, with diseases increasing
Followed by moksha. Many have left it.
I have explained now. Some others
For the householder who continues (so) due to desire
When it matures, (he becomes) jnani. Consuming the karpam, pushing everything away
For those who remain without breath flowing, this is the only path.

Commentary:
In the first line Agatthiyar says an interesting expression, ‘as dead returning’. He is referring to the breath. Exhalation is when the breath dies and inhalation is the gain. The peak of apana is the manipuraka where the breath splits as the upward flowing prana and the downward flowing apana. He may be also explaining a concept. In Saivism it is said that where the end is, is the beginning for the next. The fact that he is mentioning cloud may be in this context, that the water that dies returns as cloud.

The Vasi yogam brings up karma and their effects. Hence, during the process one may experience diseases. However, moksha or liberation will occur in the end. Fearing the hardships on the way many have left the path. Some have been distracted by desire or kama which is also brought out in full force. A mature soul, on the other hand, a jnani, will consume the karpam, push all the distractions away and fearlessly proceed in the path of kumbaka where the person remains without the breath flowing as inhalation and exhalation. Agatthiyar states that this is the only path for liberation, this is the only path that jnani follows.

Verse 7
ஒன்றாகச் சொல்லி நூல் பார்த்துப் பார்த்து
ஓகோகோ அலைவார் களின்னூல் கிட்டில்
அன்றாடம் நிறுத்திச் சனிகம் பாரு
அலையாதே பெருநூலின் சொல்லுக் கேட்டு
குன்றாகும் மலையேறிக் குகையைத் தேடக்
கூப்பிட்டு அலரியுந்தான் பிழப்பை விட்டு
பெண்டாகும் பிள்ளை விட்டுப் பசியும் விட்டு
பிழைக்கரியாப் பித்தர்களே பெருமை போமே

Transliteration:
Oṉṟākac colli nūl pārttup pārttu
ōkōkō alaivār kaḷiṉṉūl kiṭṭil
aṉṟāṭam niṟuttic caṉikam pāru
alaiyātē perunūliṉ colluk kēṭṭu
kuṉṟākum malaiyēṟik kukaiyait tēṭak
kūppiṭṭu alariyuntāṉ piḻappai viṭṭu
peṇṭākum piḷḷai viṭṭup paciyum viṭṭu
piḻaikkariyāp pittarkaḷē perumai pōmē

Translation:
Saying as something, referring to several texts
They will roam wastefully. If (they get) this book
They will stop the daily (the breath) see the …..
Do not roam. Listening to the words of the great book (Perunool)
It will be the hill. Climbing up and searching for the cave
Peaking/calling, the lotus. Leaving livelihood
Wife, offspring, hunger, leaving them
The crazy people, glory will go.

Commentary:
Agatthiyar says that many will roam seeking texts on this process. Unless they get the great book (peru nool) all the roaming will be a waste. If they get the right book they will know how to stop the breath, climb the peak of consciousness and search for the cave (ajna). Agatthiyar lists some of the attachments that normally hold a person back. They are one’s livelihood, relationships such as wife, children, hunger and pride or glory. All these will go away during this process. The only thing that the practitioner will seek is the experience at the ajna and none of these distractions.

Verse 8
பெருமைஎன்றும் பொங்கியுண் பானுப்பில்லாமல்
உருமைகொடுத்தே வாழ்வான் குகையினிற்ப

போவென்பான் கூட்டளியா தொருநாளு
மிருப்பே னென்பான்
அருமை என்ற வாய்பெரிய சி கல்லா
அன்றி மற்றோர் பிறந்தவுட லழிந்தார் காணே

Transliteration:
Perumai’eṉṟum poṅkiyuṇ pāṉuppillāmal
urumaikoṭuttē vāḻvāṉ kukaiyiṉiṟpa
pōveṉpāṉ kūṭṭaḷiyā torunāḷu
miruppē ṉeṉpāṉ
arumai eṉṟa vāyperiya ci kallā
aṉṟi maṟṟōr piṟantavuṭa laḻintār kāṇē

Translation:
It is glorious, cook your own meal, and eat without salt
He will live, giving importance to remaining in the cave
He say go away, he will say
I will remain without losing my association (with it)
Saying it is dear (some words incomplete)
Other than this, everyone else had the body they are born in, destroyed.

Commentary:
Agatthiyar indicates that by remaining associated with ajna one can live an eternal life. The body remains indestructible unlike those of others that gets destroyed eventually.

He says that a person who understands the greatness of the process, its benefit, will push away all other distractions and will remain with attention at ajna. He will eat food without salt, one of the requirements of the process. He will drive away everything else.

Verse 9
அழிவதல்லால் பிறந்தவுடற் கழிவே தென்றால்
அப்பனே வூண்பிரமே யல்லால் தேகம்
கழிவதுவே பளுபளுவாய்க் காணக் காணக்
கண்டவர்கள் தூசித்துத் தோடா தென்பார்கள்
ஒழியாது முனை சுழிமுனையில் லோடி மாயும்
ஒரெட்டு மிரண்டு நால் வரையுங் கூடி
வளிவருமுன் கூட்டி மறித திடைபட்டோட
வாசியிதும் கிட்டது மலைபோ லென்றே

Transliteration:
Aḻivatallāl piṟantavuṭaṟ kaḻivē teṉṟāl
appaṉē vūṇpiramē yallāl tēkam
kaḻivatuvē paḷupaḷuvāyk kāṇak kāṇak
kaṇṭavarkaḷ tūcittut tōṭā teṉpārkaḷ
oḻiyātu muṉai cuḻimuṉaiyil lōṭi māyum
oreṭṭu miraṇṭu nāl varaiyuṅ kūṭi
vaḷivarumuṉ kūṭṭi maṟita tiṭaipaṭṭōṭa
vāciyitum kiṭṭatu malaipō leṉṟē

Translation:
Unless destroyed, how else is the body that has been birthed destroyed
Son, it is because of food. The body
Is removed, the more weighty it is
Those who saw will say it will not run becoming light
The tip will not get destroyed, it will run to sushumna and die
Bringing together the eight two and four
Assembling them before the air comes, the interfering obstacles running away
The vasi will become available, like a mountain.

Commentary:
This verse seems to be talking about the nature of the body. Agatthiyar seems to say that the body is destroyed due to food. A lifeform functions due to prana, the lifeforce that animates it. Prana is received through three means, through breathing, food and water. Among these the prana from the food is used primarily to increase the body mass. The body mass is made up of matter which is destructible in nature. Hence, Agatthiyar says that food leads to increase in weight and ultimate destruction. On the other hand, if a person learns how to animate his body with prana through breathing by bringing together the mind and prana, the breath and prana, and removing the mental activities that interfere this process then a great amount of vasi becomes available to him.

Verse 10
மலையாம ல்லிறத்தில் இருந்துதானா
ம… கள் பெண் சிரசுற்றமுற மகிட்சியாக
துலையாத வாழ்வு பெரும் செல்வமதாகி
துறப்போர்க்கு மிறப்போர்க்கு மீய்வோ நாகில்
வலையாத பாச வர்க்க மிருந்த மாய்கை
வாழாம் போலந்தவர்க்கே வருகு மோட்சம்
மலையாதே ஆண்டிஎன்றுந் தவசிஎன்றும்
குருவென்று பரதேசியாகத் தானே

Transliteration:
Malaiyāma lliṟattil iruntutāṉā
ma… Kaḷ peṇ ciracuṟṟamuṟa makiṭciyāka
tulaiyāta vāḻvu perum celvamatāki
tuṟappōrkku miṟappōrkku mīyvō nākil
valaiyāta pāca varkka mirunta māykai
vāḻām pōlantavarkkē varuku mōṭcam
malaiyātē āṇṭi’eṉṟun tavaci’eṉṟum
kuruveṉṟu paratēciyākat tāṉē

Translation:
Without fatiguing, remaining in family life
With the kundalini girl reaching the head, happily
Eternal life becoming a great wealth
If he will offer to those who give it up and those who die
The maya, the category of attachments
Those who live so, moksha will ensue
Do not get overwhelmed as renunciate and tapasvi
As Guru and Paradesi.

Commentary:
Agatthiyar mentioned before that the Vasi yoga could be practiced by both renunciates and householders. Here he tells how a householder should live. One should live a family life without getting overwhelmed by it. He should offer his wealth to renunciates and those who have died. This may mean helping everyone with his wealth and performing the rituals for ancestors. By doing so one gets rid of all categories of attachment. Attachment is said to be of two types, ahamkara or I and mamakara or mine. I includes the various identities we put on ourselves while mine includes wealth, relationships and achievements. All these will be removed eventually and liberation will ensue if one lives the life of a householder correctly.

Agatthiyar adds that one need not feel that one should be a renunciate or a tapasvin to achieve the goal. Guru means that which removes the darkness of ignorance, para desi means one who lives in the land of Param or Supreme Being.

Verse 11
தானென்று அலைந்ததினால் வருவ தேது
சமுசார ஞானிகட்கே மோட்சமெய்தும்
கூன்என்றுங் குருடென்றும் முடவன் என்றுங்
குலயீனன் செவிடூமை யாகாதென்று
கோனென்ற தத்துவங்கள் குறைவில்லாமல்
குடிகெடுத்த வியாதியினால் கிடந்திடாமல்
பானென்ற சந்திரன்போல் திரேக முண்டாம்
பரமோட்சம் பூரணத்தைப் பாரு முற்றே

Transliteration:
Tāṉeṉṟu alaintatiṉāl varuva tētu
camucāra ñāṉikaṭkē mōṭcameytum
kūṉeṉṟuṅ kuruṭeṉṟum muṭavaṉ eṉṟuṅ
kulayīṉaṉ ceviṭūmai yākāteṉṟu
kōṉeṉṟa tattuvaṅkaḷ kuṟaivillāmal
kuṭikeṭutta viyātiyiṉāl kiṭantiṭāmal
pāṉeṉṟa cantiraṉpōl tirēka muṇṭām
paramōṭcam pūraṇattaip pāru muṟṟē

Translation:
What can be achieved with I-ness
Moksha will be attained only by saints who live as householders
As hunchback, blind and handicap in gait
As one who disgraces the clan, as deaf and dumb
All the principles without anything lacking
Without suffering from destructing diseases
The body will glow like the moon
Paramoksha, see the Pooranam. The end.

Commentary:
Agatthiyar advises that nothing will be achieved by living a selfish life, with pride as ‘I am this or that’ and seeking everything for one’s benefit. Only those who live a householders life, following the dharma, earning wealth in the proper way and sharing it with others and seeking the right goals will attain moksha or liberation. If a householder with the right attitude, jnani, follows Vasi yoga then he will be free from debilitating handicaps and destructive diseases. His body will glow like the moon. He will attain Para moksha or ultimate liberation.

TAMIL SIDDHAS’ VASI YOGAM

According to Tamil Siddhas a lifeform is constituted of the three components, body, mind and prana or lifeforce. Disciplines such as yama, niyama and asana perfect the body and make it fit for experiencing higher states of consciousness. Prana or lifeforce is increased and regulated by making it flow in a particular way. The prana so regulated is called pari or horse. A horse runs swiftly in a straight line towards its goal. The prana, instead of its usual downward flow towards worldly life, upon regulation, flows upward towards the supreme state of consciousness. Along with the prana the mind is also regulated by controlling its wavering and its rush towards external distractions, internal thoughts, emotions and memories. Then the mind and prana are merged with the help of mantra. This is vasi. Attention is focused at the ajna chakra where, upon successful accomplishment of the process, a flame of light is seen along with some sounds. This indicates success over nadha or primordial sound principle and bindu or primordial form. The process then brings down the divine nectar from the lalata chakra in chandra mandala above the ajna chakra. This state is called vaalai or Bala, a little girl. It indicates the kundalini sakti in its infant state which is then made to grow over a period of twelve years to reach the state of Lalitha Tripura sundari. The process involves food restrictions, regulation of lifestyle besides specific steps that as the above composition indicates, are elaborated upon in several Siddha works.

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AGATTHIYAR VAASI SUTRAM 10. Traducción del inglés al español y Comentario

Esta es una composición breve sobre Yoga Vaasi. Se desconoce el estado del manuscrito en hoja de palma. Falta el verso 5 y algunas palabras no están claras en el texto. Parece estar presentando la esencia del Yoga Vaasi y se refiere a trabajos de Konkanavar, Sattaimuni y Tirumular además de las composiciones de Agastyar. Este menciona textos llamados Kadai kaandam 600, Poornam y Jnanam. La mayoría de los Siddhas tienen obras con estos títulos. No está claro a cuál de ellas se alude aquí.

La esencia de los textos es la siguiente:

Vaasi es el proceso de fusionar la respiración y la mente con el poder del mantra. Cuando esto se logra con éxito la mente deja de vacilar, la respiración fluye de manera regulada, el prana aumenta y es dirigido hacia el chakra ajna, donde se observa una luz. Esto marca el cambio de pari o respiración regulada a vaasi o prana energizado.

Agastyar añade que uno debe aprender esto de un gurú y utilizar esta composición como introducción a otra obra compuesta por seiscientos versos para obtener más detalles.

Verso 1
El modo de alcanzar moksha es ver la mente.
Como está mencionado en libros previos ver el vaasi
Sin la mente, la precipitación, fluyendo hacia algo
Procesándola, mira bien, en la nariz.
Cuando se sienta un hormigueo la luz se verá. Pregunta por kuligai
Se verá solo cuando el gurú diga. Otros no ven.
Mantente en seiscientos y mira.
Este libro es las palabras de un gurú.

Comentario
Agastyar empieza su descripción del Yoga Vaasi con una explicación sobre la mente. La naturaleza general de esta es correr hacia distracciones externas o pensamientos y recuerdos internos. Si se supera esta característica de la mente y esta se concentra en un solo punto, es posible experimentar estados superiores de consciencia. De ahí que Agastyar aconseje dominar la mente si uno desea alcanzar el Yoga Vaasi.

Cuando el fluir de la mente cesa y la atención se concentra en la punta de la nariz, se experimenta un hormigueo en el entrecejo o en la punta de la nariz y una luz se hace perceptible. Según esto, entendemos que un yogui puede concentrarse en el entrecejo o en la punta de la nariz en el Yoga Vaasi. Agastyar añade que un gurú es esencial en este proceso. El gurú lo enseñará y dará explicaciones sobre la poción mágica o “kuligai” que lo hará posible.

Dos componentes primordiales del Yoga Vaasi son el prana y la mente. El prana que entra por medio de la respiración se fusiona con la mente usando el mantra. Entonces, en lugar de fluir hacia abajo alimentando de este modo los deseos mundanos, el prana comienza a ascender hacia Siva. Este prana recibe el nombre de vaasi. Para alcanzar este estado del prana, es necesario en primer lugar poner la mente bajo control. La naturaleza general de la mente es escapar hacia el exterior. Por lo tanto, lo primero que hemos de hacer es identificarla, aprender sobre ella de composiciones anteriores y procesarlo bien de manera que entendamos la mente claramente. Luego se domina la mente con la ayuda del conocimiento adquirido y de las instrucciones recibidas de un gurú. Entonces el prana se transforma y fluye hacia arriba. Esto produce un hormigueo en el entrecejo, donde se observa una luz. La luz representa el sonido primordial o nadha a partir del cual se produjo la manifestación. Kuligai es una preparación médica que confiere poderes especiales. Aquí, Agastyar alude al modo o fórmula para percibir la luz. Añade que es imposible verla a menos que un gurú muestre cómo hacerlo. Cita su otra composición de seiscientos cantos y menciona que esta obra, Vaasi Sutram, debe servir como gurú para los buscadores sinceros.

Verso 2
En el lugar donde Chandrakala opera haz purakam (inhalación)
No pienses que lo has elevado. Por tiempo específico
Con esfuerzo. Los cuatro vaasi
Se elevarán golpeando la luz. En la nariz
Y el lugar adecuado, duplícalo e inhala.
Es suficiente. Vivirás para siempre
En el escenario del gurú haz kumbaka. Dentro de este tiempo
En la exhalación, es la mitad, observa.

Comentario
Agastyar explica aquí el proceso del pranayama. La inhalación o purakam es realizada en el nadi ida o Chandrakala. Da las medidas de tiempo como sigue: purakam se efectúa por una medida, kumbakam por dos y rechakam o exhalación por media. Dice Agastyar que si se hace fluir la respiración de esta forma, uno vivirá para siempre. La respiración es retenida en kumbakam en el entrecejo, la ubicación del gurú.

La regulación de la respiración o pranayama implica dos fases: expansión del prana y regulación de su flujo. Evitar su pérdida mediante chittha vritti o actividades mentales como por ejemplo pensamientos y emociones, incrementa la cantidad de prana en el cuerpo. La regulación del ratio de inhalación, retención y exhalación también hace que entre más prana en el cuerpo. Así, el yogui acumula el poder del prana o sakti prana para realizar Yoga Vaasi.

Agastyar menciona “cuatro vaasi” en este verso. Según los Siddhas, en el cuerpo entran doce medidas de respiración. De ellas, ocho son respiración o jeeva kala y cuatro son prana, la fuerza vital.

En el verso anterior, Agastyar hablaba de control mental. Aquí lo hace sobre regulación de la respiración.

Verso 3
Mira, si se regula de este modo, es suficiente.
El vaasi maduro permanecerá dentro y se convertirá en un rayo semejante a un hilo.
Adórnate con este mente, sin llevarla a ninguna parte.
Si se ve dentro, con la mente despejada,
La luz será vista. Si las dos se funden
Como una cuenta de oro fundido que danza.
Si alabas, permaneciendo dentro de esta cuenta, joya,
Si ensalzas, esto es la vida. Observa.

Comentario
Agastyar dice que lo único que un buscador tiene que hacer es regular la respiración como se dice en el verso anterior e impedir que la mente corra hacia objetos. Entonces el vaasi o prana energizado se volverá sutil y fino, como un delgado rayo. El prana alcanza una frecuencia sutil. La mente y la respiración se juntan y se hacen una. Esto marca el siddhi nadha o triunfo sobre el principio nadha, que es percibido como luz o como una cuenta dorada. El practicante retiene su consciencia dentro de esta cuenta o luz, alabando a la Divinidad. Agastyar dice que este es el propósito de la vida.

Los Siddhas dan gran importancia a la vida humana. Entre todas las formas de vida, el ser humano es capaz de mantenerse erguido. Su columna vertebral permanece vertical. Así, los seres humanos son capaces de dirigir su prana para que fluya verticalmente en vez de permitir que siga su trayectoria horizontal usual, que vemos en todos los demás animales.

Verso 4
Dije la esencia y el mantra para ver esto.
Konkanar y Sattainathar, como yo,
Para ver el camino, Tirumular -el sastra
Que los cuatro alaban es el kadaikaandam seiscientos sutra.
Para ver las reglas, el Poornam (poorana sutram) para ver las reglas, luego el jnana (en) cien
He dicho explícitamente, alaba a diario.
Generalmente, los renunciantes y los cabezas de familia
Ven al digno de alabanza, Poornam.

Comentario
Agastyar dice que los Siddhas Konkanar, Sattaimuni, Tirumular y él mismo recomiendan el mismo procedimiento y que algunas composiciones, como por ejemplo Kadaikaandam seiscientos sutra, Pooranam y Jnanam, explican el proceso. Afirma que tanto renunciantes como cabezas de familia pueden seguir este procedimiento.

Verso 5
Este verso está incompleto.

Verso 6
Como muerto que regresa, (no está claro) la nube
El vayu golpeando la cima de apana
Como la bendición recibida, con enfermedades en aumento
Seguido de moksha. Muchos lo han dejado.
He explicado ahora. Algunos otros
Para el cabeza de familia que continúa (así) debido al deseo
Cuando madura (se convierte en) jnanin. Consumiendo el karpam, apartándolo todo
Para aquellos que se mantienen sin que la respiración fluya, este es el único camino.

Comentario
En la primera línea, Agastyar emplea una expresión interesante: “como muerto que regresa”. Se está refiriendo a la respiración. La exhalación es cuando la respiración muere y la inhalación es la recuperación. La cima de apana es manipuraka, donde la respiración se divide como prana ascendente y apana descendente. Puede estar explicando también un concepto. En el Saivismo se dice que donde está el final de algo se halla el principio de lo siguiente. El hecho de que mencione la nube quizás pueda situarse en el contexto de que el agua que muere regresa en forma de nube.

El Yoga Vaasi saca a relucir el karma y sus efectos. Por lo tanto, durante el proceso se pueden experimentar enfermedades. Sin embargo, la liberación o moksha se producirá finalmente. Por miedo a las dificultades del camino, muchos lo han abandonado. Otros han sido distraídos por el deseo o kama, que también aparece con toda su fuerza. Por otro lado, un alma madura, un jnanin, consumirá el karpam, apartará todas las distracciones y avanzará sin temor por el camino de kumbaka, donde la persona permanece sin que la respiración fluya como inhalación y exhalación. Agastyar explica que este es el único camino para la liberación, el único que el jnanin sigue.

Verso 7
Diciendo algo, refiriéndose a varios textos
Vagarán sin rumbo. Si (consiguen) este libro
Detendrán la diaria (la respiración), verán…
No vagues. Escucha las palabras del gran libro (Perunool)
Será la colina. Ascendiendo y buscando la cueva
Alcanzando la cima/llamando, el loto. Dejando el medio de vida
La esposa, la descendencia, el hambre, dejándolos
Los locos, la gloria se irá.

Comentario
Agastyar dice que muchos vagarán buscando textos sobre este proceso. A menos que consigan el gran libro (Peru nool), todo su deambular será una pérdida de tiempo. Si logran el libro correcto, sabrán cómo detener la respiración, ascender a la cima de la consciencia y buscar la cueva (ajna). Agastyar enumera algunos de los apegos que normalmente retienen a una persona: el medio de vida, relaciones como la esposa y los hijos, el hambre y el orgullo o la gloria. Todo esto desaparecerá durante este proceso. Lo único que el practicante buscará será la experiencia en ajna y ninguna de estas distracciones.

Verso 8
Es glorioso, cocina tu propia comida y come sin sal
Vivirá, dando importancia a permanecer en la cueva
Él dice vete, dirá
Permaneceré sin perder mi asociación (con ella)
Diciendo que es querido (algunas palabras están incompletas)
Aparte de esto, todos los demás tenían destruido el cuerpo en que habían nacido.

Comentario
Agastyar indica que manteniéndose en asociación con ajna es posible vivir una vida eterna. El cuerpo permanece indestructible a diferencia de los cuerpos de los demás, que eventualmente serán destruidos.

Dice que una persona que comprenda la grandeza del proceso y su beneficio, rechazará todas las demás distracciones y mantendrá su atención en ajna. Comerá alimentos sin sal, uno de los requisitos del proceso. Alejará todo lo demás.

Verso 9
A menos que sea destruido, ¿cómo se destruye el cuerpo que ha nacido?
Hijo, se debe a la comida. El cuerpo
Es eliminado, cuanto más pesado es
Los que vieron dirán que no correrá volviéndose ligero
La punta no será destruida, correrá hasta sushumna y morirá
Reuniendo los ocho, dos y cuatro
Reuniéndolos antes de que llegue el aire, los obstáculos que interfieren desaparecen
Vaasi estará disponible, como una montaña.

Comentario
Este verso parece estar hablando sobre la naturaleza del cuerpo. Agastyar parece decir que el cuerpo es destruido debido a la comida. Una forma de vida funciona gracias al prana, la fuerza vital que la anima. El prana se recibe por tres medios: la respiración, la comida y el agua. De ellos, el que proviene de la comida se usa principalmente para aumentar la masa corporal. Esta está formada por materia destruible por naturaleza. De ahí que Agastyar diga que la comida conduce al aumento de peso y a la destrucción final. Por otro lado, si una persona aprende a dar vida a su cuerpo con el prana mediante la respiración uniendo la mente y el prana, la respiración y el prana, y eliminando las actividades mentales que interfieren en este proceso, una gran cantidad de vaasi queda a su disposición.

Verso 10
Sin fatiga, permaneciendo en la vida familiar
Con la niña kundalini llegando a la cabeza, felizmente
La vida eterna convirtiéndose en una gran riqueza
Si ofrece a quienes renuncian y a quienes mueren
La maya, la categoría de apegos
Quienes viven así, moksha sobrevendrá
No se abrume como renunciante y tapasvin
Como Gurú y Paradesi.

Comentario
Agastyar decía anteriormente que el Yoga Vaasi podía ser practicado tanto por renunciantes como por cabezas de familia. Aquí dice cómo debe vivir un cabeza de familia. Debe llevar una vida familiar sin sentirse abrumado por ella. Debe ofrecer su riqueza a los renunciantes y a quienes han muerto. Esto puede significar que debe ayudar a todos con su riqueza y llevar a cabo los rituales para los ancestros. Haciéndolo así, uno se libera de todas las categorías de apegos. Se dice que el apego es de dos tipos: ahamkara o “yo” y mamakara o “mío”. “Yo” incluye las diversas identidades que nos atribuimos mientras que “mío” incluye las riquezas, las relaciones y los logros. Todo esto será eliminado eventualmente y se producirá la liberación si uno lleva la vida de cabeza de familia correctamente. Agastyar añade que uno no tiene que sentir que debe ser renunciante o tapasvin para alcanzar el objetivo. Gurú significa aquel que elimina la oscuridad de la ignorancia y para desi es alguien que vive en la tierra del Ser supremo o Param.

Verso 11
¿Qué puede lograrse con el egocentrismo?
Moksha será alcanzada solo por santos que viven como cabezas de familia
Como jorobado, ciego y discapacitado en el andar
Como alguien que deshonra al clan, como sordo y mudo
Todos los principios sin que falte nada
Sin sufrir a causa de enfermedades destructivas
El cuerpo brillará como la luna
Paramoksha, mira el Pooranam. El final.

Comentario
Agastyar advierte que nada se conseguirá llevando una vida egoísta, con la actitud orgullosa de “yo soy esto o aquello” y buscándolo todo para beneficio propio. Solo quienes lleven una vida hogareña, siguiendo el dharma, adquiriendo riqueza de la forma adecuada y compartiéndola con los demás y buscando los objetivos correctos, alcanzará la liberación o moksha. Si un cabeza de familia con la actitud correcta, jnanin, sigue el Yoga Vaasi, quedará libre de discapacidades debilitantes y de enfermedades destructivas. Su cuerpo brillará como la luna. Alcanzará la liberación final o Para moksha.

Yoga Vaasi de los Siddhas

Según los Siddhas tamiles, una forma de vida está constituida por tres componentes: cuerpo, mente y prana o fuerza vital. Disciplinas como yama, niyama y asana perfeccionan el cuerpo y lo hacen apto para experimentar estados superiores de consciencia. El prana o fuerza vital es incrementado y regulado haciéndolo fluir de un modo particular. El prana así regulado recibe el nombre de pari o caballo. Un caballo corre rápidamente en línea recta hacia su objetivo. En vez de seguir su curso descendente usual hacia la vida mundanal, el prana fluye hacia arriba hacia el estado supremo de consciencia. Junto con el prana, también la mente es regulada mediante el control de su vacilación y de su carrera hacia distracciones externas, pensamientos internos y recuerdos. Entonces la mente y el prana se fusionan con la ayuda del mantra. Esto es vaasi. La atención está concentrada en el chakra ajna donde, con la culminación satisfactoria del proceso, una llama luminosa es percibida junto con algunos sonidos. Esto indica el triunfo sobre el principio del sonido primordial o nadha y sobre la forma primordial o bindu. Luego, el proceso hace descender el néctar divino desde el chakra lalata, situado en el mandala chandra por encima del chakra ajna. Este estado es llamado vaalai o Bala, niña pequeña. Indica la sakti kundalini en su estado infantil, que entonces es hecha crecer por un período de doce años hasta alcanzar el estado de Lalitha Tripura sundari. El proceso incluye restricciones en las comidas y regulación del estilo de vida además de pasos específicos que, como indica la composición anterior, están explicados en diversas obras siddhas.

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Traducción del tamil al inglés y Comentario por Geetha Anand

Traducción del inglés al español por Clotilde Reina Jurado

Todos los derechos reservados.

Cualquier forma de reproducción, distribución, comunicación pública o transformación de esta obra, en todos los formatos, incluidos los digitales, solo puede ser realizada con la autorización de sus titulares, salvo excepción prevista por la ley.

Título original: Agatthiyar Vaasi Sutram 10

Copyright © Autores

Editores: Ramón Ruedas y Raquel Castillo

Publicado por:  Asociación Vettaveli.