Hhhjkj

Kaappu
Agatthiyar Saumya Sagaram/
Vadha saumyam 1200
Kaappu
சச
சச
ச
ஆ
சச
அ
க
எ
ச
சச
ர
சச
ச
சச
எ
சச
ச
சச
ன
ஓ
ச
சச
ன
உ
சச
ச
சச
ம
Translation:
சச
ச
சச
ல
ய
Contemplating on Manonmani, the effulgence
சச
ச
க
To sing the pleasurable Saumya Sagaram
சச
சச
The
சச
ய
ண
ர
origin, Ganapathy and Valabhai, for protection
சச king, Brahma and Sarasvathi, for protection
The
ச
சச
ப
The rule, Maal and Lakshmi, for protection
சச
ச
சச
ம
The
சச
ச
glorious Rudra and Rudri, for protection
ச recited Maheswara and Maheswari, for protection
ள
The
சச
ச
சச firm Sadasiva and Manonmani, for protection.
ட
ம
The
சச
க
சச
ச
Commentary: Saumayam means cool, auspicious, pleasan. Before embarking on the great
சச
ர
ச
சச
endeavor of composing a 1200 verse work, The ocean of auspiciousness, saumya sagaram,
Agatthiyar is praying to the deities for protection. The deities he is invoking are the athipathi or
ச
சச
ச
சச
keepers of the five cakra, muladhara, svadhistana, manipuraka, anahatha and
சச
வ
ல
ச
ப
vishuddhi. Ganesha and his consort Vallabhai are the keepers of muladhara. The other deities
சச
invoked
சச
in this verse are the athipathi of svadhistana, manipuraka, anahata and vishuddhi cakra
ர சசட
ச
வ
respectively. Thus Agatthiyar gives us a clue about the topic in saumya sagaram. It is about
சச
ச
சச
ர
சச the cakra and ascent of consciousness.
about
ச
சச
ல
சச
ன
ச
சச
ச
சச
சச
வ
ச
சச
ச
உ
ம
சச
ய
சச
சச
சச
சச
சச
சச
ச
சச
சச
சச
ப
ம
எ
Sunday, 25 January 2015

2. Kaappu-2
Verse 2

ம
சச
ம
சச
க
க
ச
சச
சச
ன
க
சச
சச
சச
ச
ர
அ
ச
சச
ன
சச
ன
அ
ச
ச
சச
சச
வ
சச
த
ம
ச
சச
ள
சச
ன
ச
ச
சச
சச
சச
ய
ன
ச
ஆ
ச
சச
ச
சச
சச
த
Translation:
ன
ச
அ
சச
ந
ச
ச
The special sun moon and sushumna, for protection
சச
சச
அ
ப
சச
ர
த
சச
The
ச
sacred feet of the expert of Veda, for protection
சச
சச
ச chiefs, the terminus of the four Veda, for protection
த
The
சச
ச
சச
ச
த
ர
சச
சச
The
த
ப
சச
six sastra that nurture mercy, for protection
ர
சச
ச
ச
சச
ர
ச
The wisdom, the nectar of grace, for protection
சச
ச
சச
ப
ச
சச
The luminosity, the singular, Paraparam, for protection
ச
சச
ச
சச
சச
த
சச
The
ச
eternally blissfull, fullycomplete mother, for protection.
சச
ச
ச
சச
ச
ஆ
ர
சச
சச
த
சச
ண
Commentary: After the lords of the cakras Agatthiyar is praying to the essence that work through the
சச
சச
cakras.
சச He prays to the sun, moon and sushumna or the pingala, ida and sushumna nadi the three main
சச
சச
சச
energy channels for spiritual progress. Next he is praying to the “vediyar” for protection. While this
சச
ச
சச
சச
term
ச generally mean Brahmanas, who are experts of the Veda it actually means God who is the essence,
ச
சச
ச
சச
சச
சச
சச
சச
சச
சச
சச
the embodiment of Veda, the knowledge that should be known. “kani” or “gani” is the chief of gana or
a group. The chief of knowledge systems are the Vedanta. Hence, Agatthiyar is praying to them for
protection. The Siddha philosophy is Siddhantha Vedantha that has Vedanta as its base but without
erroneous misconceptions. The same is true for sastra also. Besides these, Agatthiyar seeks protection
from the “aadhaara svaroopa”. Aadhara are the six cakras the loci for the states of consciousness.
Svaroopa is the form of the soul, its nature of being consciousness. Amritha rasam is the divine nectar
that confers deathlessness. Bodham is supreme wisdom. The form of divine as effulgence is called
paraparam. It is the singularity. This state is attainable only through Sakthi. It is paraparai who takes
the soul the ultimate state of paraparam. Hence, Agatthiyar concludes the verse by praying to mother
Sakthi who is the fully complete bliss.

In Kashmir Saivism Siva is called the sat, sakthi is the chith or awareness, Siva and Sakthi being together
is the aanandam or bliss. This Sat chith anandam is existence, awareness and the bliss that is born from
this awareness.

ச
சச
க
ச
ண
க
சச
இ
ர
சச
சச
3. Kaappu-3
சச
ச
Verse 3
ச
வ
க
சச
சச
சச
ச
த
சச
ச
சச
க
சச
ச
சச
ன
ல
ம
ச
ச
சச
க
வ
ஒ
அ
சச
ச
சச
த
சச
ச
சச
ச
சச
ச
சச
வ
ம
ச
ச
சச
த
சச
ப
ச
ய
எ
Translation:
உ
ச
சச
அ
சச
சச
த
வ
சச mother, the origin of the sivayogam, for protection
The
சச
ச
சச
க
ம
The sakalakala jnana mani peedam, for protection
சச
ச
சச
The unending vaasi and the terminus of the flower, for protection
சச
ல
ர
ச
ச
சச
க
ச
சச
சச
ன
வ
ச
சச
ச
சச
சச
ச
ம
சச
ச
சச
ச
ல
சச
ய
அ
ச
சச
Mani, mantra, nadha, the sound and the music, for protection
The upright top, bottom and middle, for protection
The beneficial, pleasant devas and rishis, for protection
The undiminishing vasi’s silence, for protection
Siva sivaa, akaara along with ukaara, for protection.

Commentary: Mother Sakti, is the origin, the driving force that makes sivayogam or joining
with siva, fruitful. Malar antham or terminus of the flower means the end of the cakra, the state
beyond distinctions, the supreme space. Agatthiyar says nadha oli geetham. This stands for the
three states of sound, the unexpressed nadha, the initial states of sound and the music that is the
product of these sounds. The upright, top, bottom and middle are the three spots in the body
sahasrara, muladhara and the ajna. The silence is the supreme state that the siddhas refer to as
“sol kadantha veli” It is the state of sakthi or paraa that precedes all the sounds. Akaara and
ukaara are siva and sivaa or Siva and Sakthi. Short vowels represent Siva and long vowels
represent Sakthi. Thus a represents Siva while aa represents Sakthi.

சச
சச
ச
ன
3. Kaappu-3
Verse 3
ச
சச
சச
சச
ச
சச
ச
சச
க
சச
சச
ன
ல
ம
ச
ச
சச
க
சச
ச
சச
த
சச
ச
ச
சச
ச
சச
வ
ம
ச
சச
த
வ
சச
ச
ய
சச
Translation:
ச
சச
அ
சச
த
வ
ச mother, the origin of the sivayogam, for protection
The
ச
சச
க
ம
The
சச
sakalakala jnana mani peedam, for protection
க
The unending vaasi and the terminus of the flower, for protection
ச
சச
ல
ர
ச
சச
சச mantra, nadha, the sound and the music, for protection
Mani,
சச
சச
ன
The upright top, bottom and middle, for protection
ச
ச
ச
சச
The
சச
ச
ம
beneficial, pleasant devas and rishis, for protection
The undiminishing vasi’s silence, for protection
ச
ல
சச
ய
அ
Siva
எ sivaa, akaara along with ukaara, for protection.
சச
அ
த
ச
சச
ன
சச
ச
சச
ச
சச
ந
ட
ர
ச
ச
சச
த
ம
Commentary: Mother Sakti, is the origin, the driving force that makes sivayogam or joining
with siva, fruitful. Malar antham or terminus of the flower means the end of the cakra, the state
beyond distinctions, the supreme space. Agatthiyar says nadha oli geetham. This stands for the
three states of sound, the unexpressed nadha, the initial states of sound and the music that is the
product of these sounds. The upright, top, bottom and middle are the three spots in the body
sahasrara, muladhara and the ajna. The silence is the supreme state that the siddhas refer to as
“sol kadantha veli” It is the state of sakthi or paraa that precedes all the sounds. Akaara and
ukaara are siva and sivaa or Siva and Sakthi. Short vowels represent Siva and long vowels
represent Sakthi. Thus a represents Siva while aa represents Sakthi.

சச
சச
3. Kaappu-3
ச
Verse 3
ன
சச
சச
ச
ச
ச
சச
க
சச
சச
ன
ல
ம
சச
ச
சச
க
சச
சச
ச
சச
த
ச
ச
ச
சச
சச
வ
ம
ச
சச
த
சச
சச
ச
ய
ச
Translation:
ச
சச
அ
சச
த
வ
வ mother, the origin of the sivayogam, for protection
The
ச
சச
க
ம
The
சச
sakalakala jnana mani peedam, for protection
சச
The unending vaasi and the terminus of the flower, for protection
ச
சச
ல
ர
ச
சச
ச
Mani, mantra, nadha, the sound and the music, for protection
சச
சச
ன
The upright top, bottom and middle, for protection
ச
க beneficial, pleasant devas and rishis, for protection
ச
சச
The
சச
ச
ம
The
சச undiminishing vasi’s silence, for protection
ச
ல
சச sivaa, akaara along with ukaara, for protection.
ய
அ
Siva
ச
சச
அ
த
ச
சச
Commentary: Mother Sakti, is the origin, the driving force that makes sivayogam or joining
சச
ச
with siva, fruitful. Malar antham or terminus of the flower means the end of the cakra, the state
எ
beyond distinctions, the supreme space. Agatthiyar says nadha oli geetham. This stands for the
ச
சச
ந
ட
ர
ன states of sound, the unexpressed nadha, the initial states of sound and the music that is the
three
ச
சச
த
ம
சச
product of these sounds. The upright, top, bottom and middle are the three spots in the body
சச
sahasrara, muladhara and the ajna. The silence is the supreme state that the siddhas refer to as
சச
சச
ச
ச kadantha veli” It is the state of sakthi or paraa that precedes all the sounds. Akaara and
“sol
சச
சச
ச
சச
ட
ப
ச
ச
க
ன
சச
சச
சச
த
சச
ச
சச
சச
ச
ukaara are siva and sivaa or Siva and Sakthi. Short vowels represent Siva and long vowels
represent Sakthi. Thus a represents Siva while aa represents Sakthi.

சச
சச
3. Kaappu-3
ச
Verse 3
ன
சச
சச
ச
ச
ச
சச
க
சச
சச
ன
ல
ம
சச
ச
சச
க
சச
சச
ச
சச
த
ச
ச
ச
சச
சச
வ
ம
ச
சச
த
சச
சச
ச
ய
ச
Translation:
ச
சச
அ
சச
த
வ
வ mother, the origin of the sivayogam, for protection
The
ச
சச
க
ம
The
சச
sakalakala jnana mani peedam, for protection
சச
The unending vaasi and the terminus of the flower, for protection
ச
சச
ல
ர
ச
சச
ச
Mani, mantra, nadha, the sound and the music, for protection
சச
சச
ன
The upright top, bottom and middle, for protection
ச
க beneficial, pleasant devas and rishis, for protection
ச
சச
The
சச
ச
ம
The
சச undiminishing vasi’s silence, for protection
ச
ல
சச sivaa, akaara along with ukaara, for protection.
ய
அ
Siva
ச
சச
அ
த
ச
சச
Commentary: Mother Sakti, is the origin, the driving force that makes sivayogam or joining
சச
ச
with siva, fruitful. Malar antham or terminus of the flower means the end of the cakra, the state
எ
beyond distinctions, the supreme space. Agatthiyar says nadha oli geetham. This stands for the
ச
சச
ந
ட
ர
ன states of sound, the unexpressed nadha, the initial states of sound and the music that is the
three
ச
சச
த
ம
சச
product of these sounds. The upright, top, bottom and middle are the three spots in the body
சச
sahasrara, muladhara and the ajna. The silence is the supreme state that the siddhas refer to as
சச
சச
ச
ச kadantha veli” It is the state of sakthi or paraa that precedes all the sounds. Akaara and
“sol
சச
சச
ச
சச
ட
ukaara
ப
are siva and sivaa or Siva and Sakthi. Short vowels represent Siva and long vowels
ச
represent
ச
க
ன
Sakthi. Thus a represents Siva while aa represents Sakthi.
சச
சச
சச
த
சச
ச
சச
சச
ச
ச
சச
ச
3. Kaappu-3
உ
ச
சச
சச
சச
சச
ன
சச
ச
ச
சச
சச
ர
வ
ச
சச
ச
சச
சச
சச
Verse 3
சச
சச
ச
ச
சச
க
சச
ன
ல
ம
ச
சச
க
சச
ச
சச
த
ச
ச
சச
சச
வ
ம
ச
சச
த
சச
ச
ய
Translation:
ச
சச
அ
சச mother, the origin of the sivayogam, for protection
த
வ
The
ச
சச
க
ம
The
சச
sakalakala jnana mani peedam, for protection
The unending vaasi and the terminus of the flower, for protection
ச
சச
ல
ர
ச
சச
Mani, mantra, nadha, the sound and the music, for protection
சச
சச
ன
The upright top, bottom and middle, for protection
ச
ச
சச
The
சச
ச
ம
beneficial, pleasant devas and rishis, for protection
The undiminishing vasi’s silence, for protection
ச
ல
சச sivaa, akaara along with ukaara, for protection.
ய
அ
Siva
சச
அ
த
ச
சச
Commentary: Mother Sakti, is the origin, the driving force that makes sivayogam or joining
சச
ச siva, fruitful. Malar antham or terminus of the flower means the end of the cakra, the state
with
beyond distinctions, the supreme space. Agatthiyar says nadha oli geetham. This stands for the
ச
சச
ந
ட states of sound, the unexpressed nadha, the initial states of sound and the music that is the
ர
three
ச
சச
த
ம
சச
product of these sounds. The upright, top, bottom and middle are the three spots in the body
sahasrara, muladhara and the ajna. The silence is the supreme state that the siddhas refer to as
சச
சச kadantha veli” It is the state of sakthi or paraa that precedes all the sounds. Akaara and
ச
“sol
சச
சச
ச
சச
ட
ukaara are siva and sivaa or Siva and Sakthi. Short vowels represent Siva and long vowels
ச
represent
ச
க
ன
Sakthi. Thus a represents Siva while aa represents Sakthi.
சச
சச
த
சச
ச
சச
ச
சச
ச
3. Kaappu-3
உ
ச
சச
சச 3
Verse
சச
ன
சச
ச
சச
சச
சச
ர
சச
ச
ச
சச
ச
சச
ச
க
சச
ச
சச
ன
ல
ம
சச
ச
சச
க
சச
சச
சச
ச
த
ச
சச
ச
சச
சச
வ
ம
ச
சச
சச
சச
சச
ச
சச
ச
ய
Translation:
சச mother, the origin of the sivayogam, for protection
த
வ
The
The sakalakala jnana mani peedam, for protection
சச
The unending vaasi and the terminus of the flower, for protection
சச
ச
சச
Mani, mantra, nadha, the sound and the music, for protection
சச
The
ச
upright top, bottom and middle, for protection
The beneficial, pleasant devas and rishis, for protection
சச
ச
The undiminishing vasi’s silence, for protection
சச sivaa, akaara along with ukaara, for protection.
ய
அ
Siva
சச
Commentary: Mother Sakti, is the origin, the driving force that makes sivayogam or joining
ச siva, fruitful. Malar antham or terminus of the flower means the end of the cakra, the state
with
beyond distinctions, the supreme space. Agatthiyar says nadha oli geetham. This stands for the
ர
three states of sound, the unexpressed nadha, the initial states of sound and the music that is the
சச
ம
சச
product of these sounds. The upright, top, bottom and middle are the three spots in the body
sahasrara, muladhara and the ajna. The silence is the supreme state that the siddhas refer to as
சச
ச
“sol kadantha veli” It is the state of sakthi or paraa that precedes all the sounds. Akaara and
ச
ட
ukaara are siva and sivaa or Siva and Sakthi. Short vowels represent Siva and long vowels
represent Sakthi. Thus a represents Siva while aa represents Sakthi.
க
ன
சச
சச
ச
சச
ச
சச
3. Kaappu-3
உ
ச
சச
சச 3
Verse
ன
சச
ச
சச
சச
ர
சச
ச
ச
ச
சச
ச
க
சச
ச
சச
ன
ல
ம
சச
ச
சச
க
சச
சச
ச
சச
த
ச
சச
ச
ச
சச
சச
வ
ம
ச
சச
த
சச
சச
ச
ய
ச
Translation:
ச
சச
அ
சச
த
வ
வ
ச
சச
க
ம
சச
சச
ச
சச
ல
ர
ச
சச
ச
சச
சச
ன
ச
க
The mother, the origin of the sivayogam, for protection
The sakalakala jnana mani peedam, for protection
The unending vaasi and the terminus of the flower, for protection
Mani, mantra, nadha, the sound and the music, for protection
The upright top, bottom and middle, for protection
The beneficial, pleasant devas and rishis, for protection
The undiminishing vasi’s silence, for protection
Siva sivaa, akaara along with ukaara, for protection.

Commentary: Mother Sakti, is the origin, the driving force that makes sivayogam or joining
with siva, fruitful. Malar antham or terminus of the flower means the end of the cakra, the state
beyond distinctions, the supreme space. Agatthiyar says nadha oli geetham. This stands for the
three states of sound, the unexpressed nadha, the initial states of sound and the music that is the
product of these sounds. The upright, top, bottom and middle are the three spots in the body
sahasrara, muladhara and the ajna. The silence is the supreme state that the siddhas refer to as
“sol kadantha veli” It is the state of sakthi or paraa that precedes all the sounds. Akaara and
ukaara are siva and sivaa or Siva and Sakthi. Short vowels represent Siva and long vowels
represent Sakthi. Thus a represents Siva while aa represents Sakthi.

சச
சச
3. Kaappu-3
ச
Verse 3
ன
சச
சச
ச
ச
ச
சச
க
சச
சச
ன
ல
ம
சச
ச
சச
க
சச
சச
ச
சச
த
ச
ச
ச
சச
சச
வ
ம
ச
சச
த
சச
சச
ச
ய
ச
Translation:
ச
சச
அ
சச
த
வ
வ mother, the origin of the sivayogam, for protection
The
ச
சச
க
ம
The
சச
sakalakala jnana mani peedam, for protection
சச
The unending vaasi and the terminus of the flower, for protection
ச
சச
ல
ர
ச
சச
ச
Mani, mantra, nadha, the sound and the music, for protection
சச
சச
ன
The upright top, bottom and middle, for protection
ச
க
ச
சச
The
சச
ச
ம
beneficial, pleasant devas and rishis, for protection
The
சச undiminishing vasi’s silence, for protection
ச
ல
சச sivaa, akaara along with ukaara, for protection.
ய
அ
Siva
ச
சச
அ
த
ச
சச
சச
ச
எ
ச
சச
ந
ட
ர
ன
ச
சச
த
ம
Commentary: Mother Sakti, is the origin, the driving force that makes sivayogam or joining
with siva, fruitful. Malar antham or terminus of the flower means the end of the cakra, the state
beyond distinctions, the supreme space. Agatthiyar says nadha oli geetham. This stands for the
three states of sound, the unexpressed nadha, the initial states of sound and the music that is the
product of these sounds. The upright, top, bottom and middle are the three spots in the body
sahasrara, muladhara and the ajna. The silence is the supreme state that the siddhas refer to as
“sol kadantha veli” It is the state of sakthi or paraa that precedes all the sounds. Akaara and
ukaara are siva and sivaa or Siva and Sakthi. Short vowels represent Siva and long vowels
represent Sakthi. Thus a represents Siva while aa represents Sakthi.

சச
சச
ச
ன
3. Kaappu-3
Verse 3
ச
சச
சச
சச
ச
சச
ச
சச
க
சச
சச
ன
ல
ம
ச
ச
சச
க
சச
ச
சச
த
சச
ச
ச
சச
ச
சச
வ
ம
ச
சச
த
வ
சச
ச
ய
சச
Translation:
ச
சச
அ
சச
த
வ
ச mother, the origin of the sivayogam, for protection
The
ச
சச
க
ம
The
சச
sakalakala jnana mani peedam, for protection
க
The unending vaasi and the terminus of the flower, for protection
ச
சச
ல
ர
ச
சச
சச mantra, nadha, the sound and the music, for protection
Mani,
சச
சச
ன
The upright top, bottom and middle, for protection
ச
ச
ச
சச
The
சச
ச
ம
beneficial, pleasant devas and rishis, for protection
The undiminishing vasi’s silence, for protection
ச
ல
சச
ய
அ
Siva
எ sivaa, akaara along with ukaara, for protection.
சச
த
அ
ச
சச
ன
Commentary: Mother Sakti, is the origin, the driving force that makes sivayogam or joining
சச
ச
with siva, fruitful. Malar antham or terminus of the flower means the end of the cakra, the state
சச
beyond distinctions, the supreme space. Agatthiyar says nadha oli geetham. This stands for the
ச
சச
ந
ட
ர
ச
three states of sound, the unexpressed nadha, the initial states of sound and the music that is the
ச
சச
த
ம
சச
ப
சச
சச
ச
சச
சச
சச
ச
சச
ட
சச
ச
ச
க
ன
சச
product of these sounds. The upright, top, bottom and middle are the three spots in the body
sahasrara, muladhara and the ajna. The silence is the supreme state that the siddhas refer to as
“sol kadantha veli” It is the state of sakthi or paraa that precedes all the sounds. Akaara and
ukaara are siva and sivaa or Siva and Sakthi. Short vowels represent Siva and long vowels
represent Sakthi. Thus a represents Siva while aa represents Sakthi.

சச
சச
3. Kaappu-3
ச
Verse 3
ன
சச
சச
ச
ச
ச
சச
க
சச
சச
ன
ல
ம
சச
ச
சச
க
சச
சச
ச
சச
த
ச
ச
ச
சச
சச
வ
ம
ச
சச
த
சச
சச
ச
ய
ச
Translation:
ச
சச
அ
சச mother, the origin of the sivayogam, for protection
த
வ
வ
The
ச
சச
க
ம
The
சச
sakalakala jnana mani peedam, for protection
சச
The unending vaasi and the terminus of the flower, for protection
ச
சச
ல
ர
ச
சச
ச
Mani, mantra, nadha, the sound and the music, for protection
சச
சச
ன
The upright top, bottom and middle, for protection
ச
க
ச
சச
The
சச
ச
ம
beneficial, pleasant devas and rishis, for protection
The
சச undiminishing vasi’s silence, for protection
ச
ல
சச sivaa, akaara along with ukaara, for protection.
ய
அ
Siva
ச
சச
அ
த
ச
சச
Commentary: Mother Sakti, is the origin, the driving force that makes sivayogam or joining
சச
ச
with siva, fruitful. Malar antham or terminus of the flower means the end of the cakra, the state
எ
beyond distinctions, the supreme space. Agatthiyar says nadha oli geetham. This stands for the
ச
சச
ந
ட
ர
ன states of sound, the unexpressed nadha, the initial states of sound and the music that is the
three
ச
சச
த
ம
சச
product of these sounds. The upright, top, bottom and middle are the three spots in the body
சச
sahasrara, muladhara and the ajna. The silence is the supreme state that the siddhas refer to as
சச
சச
ச
ச kadantha veli” It is the state of sakthi or paraa that precedes all the sounds. Akaara and
“sol
சச
சச
ச
சச
ட
ukaara
ப
are siva and sivaa or Siva and Sakthi. Short vowels represent Siva and long vowels
ச
represent Sakthi. Thus a represents Siva while aa represents Sakthi.
ச
க
ன
சச
சச
சச
த
சச
ச
சச
சச
ச
ச
சச
ச
உ
ச
சச
சச
சச
சச
ன
சச
ச
ச
சச
 Sunday, 25
January 2015

4. Kaappu-4 The bheejakshara

Verse 4

உ
சச
உ
ச
சச
சச
ர
சச
சச
சச
ச
சச
ச
சச
வ
ர
ச
வ
ச
சச
ற
ம
சச
ள
ச
சச
க
சச
ந
சச
ர
ச
அ
சச
ச
சச
ச
ற
சச
ச
த
சச
ம
சச
ச
சச
ர
ம
ச
சச
ர
ன
சச
Translation:
ற
ச
சச
ம
ச Sakthi, the nadha, the ukaara, for protection
The
ச
ர
ச
சச
ப
ய
ட firm, Sivam, the akaaram, for protection
சச
The
ற
ச
ச
சச
சச
சச effulgence, the vaalai(kundalini), the sikaara, for protection
The
சச
ச
ச
சச
ச
Siva sivaa, the makaara, the silence, for protection
சச
ச
சச
ச
ர
ற
சச
அ
The deeksha of the five elements, the vakaara, for protection
ச
வ
க
சச
The magnificent origin of the six aadhaara (cakra), for protection
ஆ
ம
ச
சச
ண
ச
சச
சச
From
ம
ச
the nakaara to the akaara of the omkara
ர
சச
ச
சச
The subtlety that stood seeking (in the nadi), for protection.
சச
வ
சச
ன
ச
சச
சச
சச
சச
சச
ச
ஆ
சச
ச
ச
சச
ஓ
சச
ச
சச
சச
Commentary:

This verse describes the bheeja akshara or the important seed letters in the siddha marga.

The akaara represents Siva.

Ukaara is sakthi.

The sikaara is vaalai

Makaara is the silence, the terminus of all manifestations caused by maya

Vakaara represents the pancha gana deeksha or victory over the five elements

The origin of the six cakra is consciousness, the divine. By the expression “from nakaara to the akaara of
the omkara” means from the panchakshara namacivaya to the a u ma of the omkara, to the state to the
singularity. “naadi ninra sootcham” means the subtlety or the subtle consciousness that stood seeking
the supreme state or the subtlety that remained within the energy channels, nadi, the divine.

இ
சச
அ
சச
சச
ச
ச
ஆ
ட
ர
சச
சச
ச
ச
-
ஆ
சச
சச
சச
5. Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
ச
ச
sakthis
ர
த
வ
Verse 5
ஆ
சச
சச
சச
அ
ச
சச
ச
சச
க
ச
,
சச
சச
க
ச
சச
உ
எ
ய
ச
சச
சச
சச
சச
சச
ச
சச
சச
ச
ஆ
சச
சச
சச
ஓ
சச
உ
சச
ச
Translation:
சச
ல
ய
Praising the sacred feet of the Adiguru, the Vediyan
Worshipping the kechari, that has flowing grace
சச
To sing the saumya sagaram, the luminosity
சச ajna, the beginning and end, the self effulgence, for protection
The
In the origin, the axis, with dharma
சச
ச
The Brahma, the pranava who remains there, for protection
ச lady of arts, the lady of the flower (world)
ள
The
க truthful lady of victory, for protection.
The
சச
Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
ச
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
ர
ம
ய
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
ண
க
ம
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
சச
வ
க
as sushumna in some books. It is the place where manifestation begins and ends. The cakra
சச ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
above
manifestations that start from the cakra below the ajna. Agatthiyar has explained this in his
ச
சச
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
ச
represents pranava. This represents pranava in the fully manifested state. Next he prays to
Sarasvati, Lakshmi and Sakthi the goddess of victor so that this effort would go forward
சச
smoothly.
ச
சச
அ
சச
ய
ம
இ
சச
க
சச
5.
சச Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
ச
சச
ச
Verse 5
சச
ஆ
ட
சச
சச
சச
அ
சச
சச
சச
ச
சச
சச
ட
ச
சச
சச
எ
ய
ச
சச
சச
சச
அ
ச
சச
ச
சச
க
ச
ட
சச
ய
சச
ல
சச
உ
சச
Translation:
சச
Praising the sacred feet of the Adiguru, the Vediyan
Worshipping the kechari, that has flowing grace
சச
To sing the saumya sagaram, the luminosity
சச ajna, the beginning and end, the self effulgence, for protection
The
In the origin, the axis, with dharma
ச
The Brahma, the pranava who remains there, for protection
ள lady of arts, the lady of the flower (world)
The
The truthful lady of victory, for protection.
சச
Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
ச
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
ய
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
ம
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
க sushumna in some books. It is the place where manifestation begins and ends. The cakra
as
சச ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
above
manifestations that start from the cakra below the ajna. Agatthiyar has explained this in his
சச
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
ச
represents pranava. This represents pranava in the fully manifested state. Next he prays to
Sarasvati, Lakshmi and Sakthi the goddess of victor so that this effort would go forward
smoothly.
சச
சச
இ
சச
சச
5.
சச Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
சச
ச
Verse 5
சச
ஆ
ட
அ
சச
சச
ச
சச
ட
சச
ச
சச
எ
ய
ச
சச
சச
ஓ
சச
அ
ச
சச
உ
ச
சச
க
ச
சச
ட
சச
ய
சச
ல
ய
ச
சச
ச
சச
ச
சச
சச
Translation:
Praising the sacred feet of the Adiguru, the Vediyan
Worshipping the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
The ajna, the beginning and end, the self effulgence, for protection
In the origin, the axis, with dharma
The Brahma, the pranava who remains there, for protection
The lady of arts, the lady of the flower (world)
The truthful lady of victory, for protection.

Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
as sushumna in some books. It is the place where manifestation begins and ends. The cakra
above ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
manifestations that start from the cakra below the ajna. Agatthiyar has explained this in his
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
represents pranava. This represents pranava in the fully manifested state. Next he prays to
Sarasvati, Lakshmi and Sakthi the goddess of victor so that this effort would go forward
smoothly.

இ
சச
5. Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
ச
Verse 5
ஆ
ட
சச
அ
சச
ச
சச
ட
ச
சச
சச
எ
ய
ச
சச
சச
ஓ
சச
அ
ச
சச
உ
ச
சச
க
ச
சச
ட
Translation:
சச
ய
சச
ல
ய
Praising the sacred feet of the Adiguru, the Vediyan
ச
சச
ச
சச
ச
சச
சச
சச
ச
த
ஆ
ய
சச
ச
ச
ஆ
சச
ய
ச
ள
Worshipping the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
The ajna, the beginning and end, the self effulgence, for protection
In the origin, the axis, with dharma
The Brahma, the pranava who remains there, for protection
The lady of arts, the lady of the flower (world)
The truthful lady of victory, for protection.

Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
as sushumna in some books. It is the place where manifestation begins and ends. The cakra
above ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
manifestations that start from the cakra below the ajna. Agatthiyar has explained this in his
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
represents pranava. This represents pranava in the fully manifested state. Next he prays to
Sarasvati, Lakshmi and Sakthi the goddess of victor so that this effort would go forward
smoothly.

இ
சச
5. Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
ச
Verse 5
ஆ
ட
அ
சச
சச
ச
சச
ட
சச
ச
சச
எ
ய
ச
சச
சச
ஓ
சச
அ
ச
சச
உ
ச
சச
க
ச
சச
ட
Translation:
சச
ய
சச
ல
ய
Praising the sacred feet of the Adiguru, the Vediyan
ச
சச
Worshipping
ச
சச
the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
சச
ச
சச ajna, the beginning and end, the self effulgence, for protection
The
சச
ச
த
ஆ
ய
சச
ச
ச
ஆ
சச
ய
ச
ள
சச
ச
ச
க
சச
ச
சச
ர
In the origin, the axis, with dharma
The Brahma, the pranava who remains there, for protection
The lady of arts, the lady of the flower (world)
The truthful lady of victory, for protection.

Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
as sushumna in some books. It is the place where manifestation begins and ends. The cakra
above ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
manifestations that start from the cakra below the ajna. Agatthiyar has explained this in his
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
represents pranava. This represents pranava in the fully manifested state. Next he prays to
Sarasvati, Lakshmi and Sakthi the goddess of victor so that this effort would go forward
smoothly.

இ
சச
5. Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
ச
Verse 5
ஆ
ட
சச
அ
சச
ச
சச
ட
ச
சச
சச
எ
ய
ச
சச
சச
ஓ
சச
அ
ச
சச
உ
சச
ச
க
ச
சச
ட
Translation:
சச
ய
சச
ல
ய
Praising the sacred feet of the Adiguru, the Vediyan
ச
சச
Worshipping
ச
சச
the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
சச
ச
சச ajna, the beginning and end, the self effulgence, for protection
The
சச
ச
த
ஆ
ய
In the origin, the axis, with dharma
சச
ச
ச
ஆ
The
சச
ய
Brahma, the pranava who remains there, for protection
ச lady of arts, the lady of the flower (world)
ள
The
சச
ச
ச
க
சச
ச
சச
ர
சச
ச
ய
த
ச
ச
சச
க
ன
ர
ம
ய
The truthful lady of victory, for protection.

Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
as sushumna in some books. It is the place where manifestation begins and ends. The cakra
above ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
manifestations that start from the cakra below the ajna. Agatthiyar has explained this in his
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
represents pranava. This represents pranava in the fully manifested state. Next he prays to
Sarasvati, Lakshmi and Sakthi the goddess of victor so that this effort would go forward
smoothly.

இ
சச
5. Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
ச
Verse 5
ஆ
ட
அ
சச
சச
ச
சச
ட
ச
சச
சச
எ
ய
ச
சச
சச
ஓ
சச
அ
ச
சச
உ
ச
சச
க
ச
சச
ட
Translation:
சச
ய
சச
ல
ய
Praising the sacred feet of the Adiguru, the Vediyan
ச
சச
Worshipping
ச
சச
the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
சச
ச
சச ajna, the beginning and end, the self effulgence, for protection
The
சச
ச
த
ஆ
ய
In the origin, the axis, with dharma
சச
ச
ச
ஆ
The
சச
ய
Brahma, the pranava who remains there, for protection
ச lady of arts, the lady of the flower (world)
ள
The
சச
ச
ச truthful lady of victory, for protection.
க
The
சச
ச
சச
ர
சச
ச
ய
த
ச
ச
சச
க
ன
ர
ம
ய
ச
த
ர
சச
ண
க
ம
சச
த
ல
ச
சச
வ
க
Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
as sushumna in some books. It is the place where manifestation begins and ends. The cakra
above ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
manifestations that start from the cakra below the ajna. Agatthiyar has explained this in his
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
represents pranava. This represents pranava in the fully manifested state. Next he prays to
Sarasvati, Lakshmi and Sakthi the goddess of victor so that this effort would go forward
smoothly.

இ
சச
5. Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
ச
Verse 5
ஆ
ட
அ
சச
சச
ச
சச
ட
ச
சச
சச
எ
ய
ச
சச
சச
ஓ
சச
அ
ச
சச
உ
ச
சச
க
ச
சச
ட
Translation:
சச
ய
சச
ல
ய
Praising the sacred feet of the Adiguru, the Vediyan
ச
சச
Worshipping
ச
சச
the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
சச
ச
சச ajna, the beginning and end, the self effulgence, for protection
The
சச
ச
த
ஆ
ய
In
சச
ச
the origin, the axis, with dharma
ச
ஆ
The
சச
ய
Brahma, the pranava who remains there, for protection
ச lady of arts, the lady of the flower (world)
ள
The
சச
ச
ச truthful lady of victory, for protection.
க
The
சச
ச
சச
ர
Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
சச
ச
ய
த
ச
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
ச
சச
க
ன
ர
ம
ய
ச
த
ர
சச
ண
க
ம
சச
த
ல
ச
சச
வ
க
சச
ச
சச
சச
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
as sushumna in some books. It is the place where manifestation begins and ends. The cakra
above ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
manifestations that start from the cakra below the ajna. Agatthiyar has explained this in his
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
represents pranava. This represents pranava in the fully manifested state. Next he prays to
Sarasvati, Lakshmi and Sakthi the goddess of victor so that this effort would go forward
smoothly.

இ
சச
5. Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
ச
Verse 5
ஆ
ட
சச
அ
சச
ச
சச
ட
ச
சச
சச
எ
ய
ச
சச
சச
ஓ
சச
அ
ச
சச
உ
சச
ச
க
ச
சச
ட
Translation:
சச
ய
சச
ல
ய
Praising the sacred feet of the Adiguru, the Vediyan
ச
சச
Worshipping
ச
சச
the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
சச
ச
சச ajna, the beginning and end, the self effulgence, for protection
The
சச
ச
த
ஆ
ய
In
சச
ச
the origin, the axis, with dharma
ச
ஆ
The
சச
ய
Brahma, the pranava who remains there, for protection
ச lady of arts, the lady of the flower (world)
ள
The
சச
ச
ச truthful lady of victory, for protection.
க
The
சச
ச
சச
ர
Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
சச
ச
ய
த
ச
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
ச
சச
க
ன
ர
ம
ய
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
ச
த
ர
சச
ண
க
ம
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
சச
த
ல
ச
சச
வ
க
சச
ச
சச
சச
சச
சச
ச
ச
சச
சச
ச
ச
த
ச
as sushumna in some books. It is the place where manifestation begins and ends. The cakra
above ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
manifestations that start from the cakra below the ajna. Agatthiyar has explained this in his
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
represents pranava. This represents pranava in the fully manifested state. Next he prays to
Sarasvati, Lakshmi and Sakthi the goddess of victor so that this effort would go forward
smoothly.

இ
சச
5. Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
ச
Verse 5
ஆ
ட
அ
சச
சச
ச
சச
ட
ச
சச
சச
எ
ய
ச
சச
சச
ஓ
சச
அ
ச
சச
உ
ச
சச
க
ச
சச
ட
Translation:
சச
ய
சச
ல
ய
Praising the sacred feet of the Adiguru, the Vediyan
ச
சச
Worshipping
ச
சச
the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
சச
ச
சச ajna, the beginning and end, the self effulgence, for protection
The
சச
ச
த
ஆ
ய
In
சச
ச
the origin, the axis, with dharma
ச
ஆ
The
சச
ய
Brahma, the pranava who remains there, for protection
ச lady of arts, the lady of the flower (world)
ள
The
சச
ச
ச truthful lady of victory, for protection.
க
The
ச
சச
சச
ர
Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
சச
ச
ய
த
ச
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
ச
சச
க
ன
ர
ம
ய
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
ச
த
ர
சச
ண
க
ம
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
சச
த
ல
ச
சச
வ
க
as sushumna in some books. It is the place where manifestation begins and ends. The cakra
சச
ச
சச
சச ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
above
சச
manifestations
சச
ச
that start from the cakra below the ajna. Agatthiyar has explained this in his
ச
சச
சச
ச
ச
த
ச
சச
சச
ப
சச
ச
சச
அ
சச
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
represents pranava. This represents pranava in the fully manifested state. Next he prays to
Sarasvati, Lakshmi and Sakthi the goddess of victor so that this effort would go forward
smoothly.

இ
சச
5. Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
ச
Verse 5
ஆ
ட
அ
சச
சச
ச
சச
ட
ச
சச
சச
எ
ய
ச
சச
சச
ஓ
சச
அ
ச
சச
உ
ச
சச
க
ச
சச
ட
Translation:
சச
ய
சச
ல
ய
Praising the sacred feet of the Adiguru, the Vediyan
ச
சச
Worshipping
ச
சச
the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
சச
ச
சச ajna, the beginning and end, the self effulgence, for protection
The
சச
ச
த
ஆ
ய
In
சச
ச
the origin, the axis, with dharma
ச
ஆ
The
சச
ய
Brahma, the pranava who remains there, for protection
ச lady of arts, the lady of the flower (world)
ள
The
சச
ச
ச truthful lady of victory, for protection.
க
The
சச
ச
சச
ர
Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
சச
ச
ய
த
ச
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
ச
சச
க
ன
ர
ம
ய
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
ச
த
ர
சச
ண
க
ம
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
சச
த
ல
ச
சச
வ sushumna in some books. It is the place where manifestation begins and ends. The cakra
க
as
சச
ச
சச
சச ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
above
சச
manifestations
சச
ச
that start from the cakra below the ajna. Agatthiyar has explained this in his
ச
சச
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
சச
ச
ச
த
ச
represents pranava. This represents pranava in the fully manifested state. Next he prays to
சச
சச
ப
சச
ச
சச
அ
சச
சட
சச
ச
சச
ய
ம
சச
ச
சச
க
சச
Sarasvati, Lakshmi and Sakthi the goddess of victor so that this effort would go forward
smoothly.

இ
சச
5. Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
ச
Verse 5
ஆ
ட
அ
சச
சச
ச
சச
ட
சச
ச
சச
எ
ய
ச
சச
சச
ஓ
சச
அ
ச
சச
உ
ச
சச
க
ச
சச
ட
Translation:
சச
ய
சச
ல
ய
Praising the sacred feet of the Adiguru, the Vediyan
ச
சச
Worshipping
ச
சச
the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
சச
ச
சச ajna, the beginning and end, the self effulgence, for protection
The
சச
ச
த
ஆ
ய
In
சச
ச
the origin, the axis, with dharma
ச
ஆ
The
சச
ய
Brahma, the pranava who remains there, for protection
ச lady of arts, the lady of the flower (world)
ள
The
சச
ச
ச truthful lady of victory, for protection.
க
The
சச
ச
சச
ர
Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
சச
ச
ய
த
ச
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
ச
சச
க
ன
ர
ம
ய
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
ச
த
ர
சச
ண
க
ம
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
சச
த
ல
ச
சச
வ sushumna in some books. It is the place where manifestation begins and ends. The cakra
க
as
சச
ச
சச
சச ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
above
சச
manifestations
சச
ச
that start from the cakra below the ajna. Agatthiyar has explained this in his
ச
சச
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
சச
ச
ச
த
ச
represents pranava. This represents pranava in the fully manifested state. Next he prays to
சச
Sarasvati,
சச
Lakshmi and Sakthi the goddess of victor so that this effort would go forward
ப
smoothly.
சச
ச
சச
அ
சச
சட
சச
ச
சச
ய
ம
சச
ச
சச
க
சச
சச
சச
ச
சச
இ
சச
5. Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
ச
Verse 5
ஆ
ட
அ
சச
சச
ச
சச
ட
சச
ச
சச
எ
ய
ச
சச
சச
ஓ
சச
அ
ச
சச
உ
ச
சச
க
ச
சச
ட
Translation:
சச
ய
சச
ல
ய
Praising the sacred feet of the Adiguru, the Vediyan
ச
சச
Worshipping
ச
சச
the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
சச
ச
சச ajna, the beginning and end, the self effulgence, for protection
The
சச
ச
த
ஆ
ய
In the origin, the axis, with dharma
சச
ச
ச
ஆ
The
சச
ய
Brahma, the pranava who remains there, for protection
ச lady of arts, the lady of the flower (world)
ள
The
சச
ச
ச truthful lady of victory, for protection.
க
The
ச
சச
சச
ர
Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
சச
ச
ய
த
ச
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
ச
சச
க
ன
ர
ம
ய
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
ச
த
ர
சச
ண
க
ம
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
சச
த
ல
ச
சச
வ
க
as sushumna in some books. It is the place where manifestation begins and ends. The cakra
சச
ச
சச
சச ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
above
சச
manifestations
சச
ச
that start from the cakra below the ajna. Agatthiyar has explained this in his
ச
சச
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
சச
ச
ச
த
ச
represents pranava. This represents pranava in the fully manifested state. Next he prays to
சச
Sarasvati,
சச
Lakshmi and Sakthi the goddess of victor so that this effort would go forward
ப
smoothly.
சச
ச
சச
அ
சச
சட
சச
ச
சச
ய
ம
இ
சச
ச
சச
க
சச
சச
சச
சச
சச
ச
சச
ச
சச
சச
ட
சச
சச
5. Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
sakthis
Verse 5
ஆ
சச
அ
சச
சச
ச
சச
சச
எ
ய
சச
சச
ஓ
சச
ச
சச
உ
ச
சச
ச
சச
ட
Translation:
சச
ய
சச
ல
ய
Praising the sacred feet of the Adiguru, the Vediyan
ச
சச
Worshipping
ச
சச
the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
சச
ச
சச ajna, the beginning and end, the self effulgence, for protection
The
சச
ச
த
ஆ
In the origin, the axis, with dharma
சச
ச
ச
ஆ
The
சச
ய
Brahma, the pranava who remains there, for protection
ச lady of arts, the lady of the flower (world)
ள
The
சச
ச
ச truthful lady of victory, for protection.
க
The
சச
ச
சச
ர
Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
சச
ச
ய
ச
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
ச
சச
க
ர
ம
ய
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
ச
த
ர
ண
க
ம
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
சச
த
ல
சச
வ sushumna in some books. It is the place where manifestation begins and ends. The cakra
க
as
சச
ச
சச
சச ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
above
சச
manifestations
சச
ச
that start from the cakra below the ajna. Agatthiyar has explained this in his
ச
சச
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
சச
ச
ச
த
ச
represents pranava. This represents pranava in the fully manifested state. Next he prays to
சச
Sarasvati,
சச
Lakshmi and Sakthi the goddess of victor so that this effort would go forward
ப
smoothly.
சச
ச
சச
அ
சச
சட
சச
சச
ய
ம
இ
சச
ச
சச
க
சச
5.
சச Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
சச
ச
சச
ச
சச
சச
ட
சச
சச
சச
சச
சச
சச
ச
சச
Verse 5
ஆ
சச
அ
சச
சச
ச
சச
சச
எ
ய
சச
சச
ஓ
சச
ச
சச
உ
ச
சச
ச
சச
ட
Translation:
சச
ய
சச
ல
ய
Praising the sacred feet of the Adiguru, the Vediyan
ச
சச
Worshipping
ச
சச
the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
சச
ச
சச ajna, the beginning and end, the self effulgence, for protection
The
சச
ச
த
ஆ
In the origin, the axis, with dharma
சச
ச
ச
ஆ
The
சச
ய
Brahma, the pranava who remains there, for protection
ச lady of arts, the lady of the flower (world)
ள
The
சச
ச
ச truthful lady of victory, for protection.
க
The
ச
சச
சச
ர
Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
சச
ச
ய
ச
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
ச
சச
க
ர
ம
ய
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
ச
த
ர
ண
க
ம
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
சச
த
ல
சச
வ
க
as sushumna in some books. It is the place where manifestation begins and ends. The cakra
சச
ச
சச
சச ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
above
சச
manifestations
சச
ச
that start from the cakra below the ajna. Agatthiyar has explained this in his
ச
சச
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
சச
ச
ச
த
ச
represents pranava. This represents pranava in the fully manifested state. Next he prays to
சச
Sarasvati,
சச
Lakshmi and Sakthi the goddess of victor so that this effort would go forward
ப
smoothly.
சச
ச
சச
அ
சச
சட
சச
சச
ய
ம
இ
சச
ச
சச
க
சச
5.
சச Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
சச
ச
சச
ச
சச
Verse 5
சச
ஆ
ட
சச
சச
சச
சச
சச
சச
சச
ச
சச
சச
ட
ச
சச
சச
சச
சச
ச
சச
சச
எ
ய
சச
ஓ
ச
சச
உ
சச
ச
ட
Translation:
சச
சச
ல
ய
Praising the sacred feet of the Adiguru, the Vediyan
சச
Worshipping
ச
சச
the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
சச
ச
சச ajna, the beginning and end, the self effulgence, for protection
The
ச
ஆ
In
சச
ச
the origin, the axis, with dharma
ஆ
The
சச
ய
Brahma, the pranava who remains there, for protection
ச lady of arts, the lady of the flower (world)
ள
The
சச
ச truthful lady of victory, for protection.
க
The
சச
ச
சச
ர
Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
ச
ய
ச
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
சச
க
ர
ம
ய
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
ச
ர
ண
க
ம
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
சச
த
ல
சச
வ sushumna in some books. It is the place where manifestation begins and ends. The cakra
க
as
சச
சச ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
above
manifestations that start from the cakra below the ajna. Agatthiyar has explained this in his
சச
ச
ச
சச
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
ச
த
ச
represents pranava. This represents pranava in the fully manifested state. Next he prays to
சச
Sarasvati,
சச
Lakshmi and Sakthi the goddess of victor so that this effort would go forward
smoothly.
சச
ச
சச
அ
சட
சச
சச
ய
ம
இ
ச
சச
க
சச
5.
சச Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
சச
ச
சச
ச
சச 5
Verse
சச
ஆ
ட
சச
சச
சச
சச
அ
சச
சச
சச
ச
சச
சச
ட
ச
சச
எ
ச
சச
சச
சச
சச
சச
சச
ஓ
ச
சச
உ
சச
ச
ட
Translation:
சச
ல
ய
Praising the sacred feet of the Adiguru, the Vediyan
Worshipping the kechari, that has flowing grace
ச
சச
To sing the saumya sagaram, the luminosity
சச ajna, the beginning and end, the self effulgence, for protection
The
ஆ
In
சச
ச
the origin, the axis, with dharma
The Brahma, the pranava who remains there, for protection
சச
ச lady of arts, the lady of the flower (world)
ள
The
ச truthful lady of victory, for protection.
க
The
சச
ர
Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
ச
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
சச
ர
ம
ய
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
ச
ண
க
ம
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
ல
சச
வ
க
as sushumna in some books. It is the place where manifestation begins and ends. The cakra
சச
சச ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
above
manifestations that start from the cakra below the ajna. Agatthiyar has explained this in his
ச
ச
சச
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
த
ச
represents pranava. This represents pranava in the fully manifested state. Next he prays to
Sarasvati, Lakshmi and Sakthi the goddess of victor so that this effort would go forward
சச
smoothly.
ச
சச
அ
சச
ய
ம
இ
சச
க
சச
5.
சச Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
ச
சச
ச
Verse 5
சச
ஆ
ட
சச
சச
சச
அ
சச
சச
சச
ச
சச
சச
ட
ச
சச
சச
எ
ய
ச
சச
சச
சச
அ
சச
ச
ச
சச
க
ச
ட
சச
ஓ
சச
உ
சச
ச
Translation:
சச
ய
Praising the sacred feet of the Adiguru, the Vediyan
Worshipping the kechari, that has flowing grace
சச
To sing the saumya sagaram, the luminosity
சச ajna, the beginning and end, the self effulgence, for protection
The
In the origin, the axis, with dharma
ச
The Brahma, the pranava who remains there, for protection
ள lady of arts, the lady of the flower (world)
The
க truthful lady of victory, for protection.
The
சச
Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
ச
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
ம
ய
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
க
ம
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
சசsushumna in some books. It is the place where manifestation begins and ends. The cakra
க
as
சச ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
above
manifestations that start from the cakra below the ajna. Agatthiyar has explained this in his
ச
சச
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
ச
represents pranava. This represents pranava in the fully manifested state. Next he prays to
Sarasvati, Lakshmi and Sakthi the goddess of victor so that this effort would go forward
சச
smoothly.
ச
சச
சச
ம
இ
சச
க
சச
5.
சச Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
சச
ச
Verse 5
சச
ஆ
ட
சச
சச
அ
சச
சச
ச
சச
ட
ச
சச
சச
எ
ய
ச
சச
சச
ஓ
சச
அ
ச
சச
ச
சச
க
ச
ட
சச
ய
சச
ல
ய
ச
சச
ச
சச
சச

Translation:
Praising the sacred feet of the Adiguru, the Vediyan
Worshipping the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
The ajna, the beginning and end, the self effulgence, for protection
In the origin, the axis, with dharma
The Brahma, the pranava who remains there, for protection
The lady of arts, the lady of the flower (world)
The truthful lady of victory, for protection.

Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
as sushumna in some books. It is the place where manifestation begins and ends. The cakra
above ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
manifestations that start from the cakra below the ajna. Agatthiyar has explained this in his
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
represents pranava. This represents pranava in the fully manifested state. Next he prays to
Sarasvati, Lakshmi and Sakthi the goddess of victor so that this effort would go forward
smoothly.

இ
சச
5. Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
ச
Verse 5
ஆ
ட
அ
சச
சச
ச
சச
ட
சச
ச
சச
எ
ய
ச
சச
சச
ஓ
சச
அ
ச
சச
உ
ச
சச
க
ச
சச
ட
Translation:
சச
ய
சச
ல
ய
ச
சச
ச
சச
ச
சச
சச
சச
ச
த
ஆ
ய
சச
ச
Praising the sacred feet of the Adiguru, the Vediyan
Worshipping the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
The ajna, the beginning and end, the self effulgence, for protection
In the origin, the axis, with dharma
The Brahma, the pranava who remains there, for protection
The lady of arts, the lady of the flower (world)
The truthful lady of victory, for protection.

Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
as sushumna in some books. It is the place where manifestation begins and ends. The cakra
above ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
manifestations that start from the cakra below the ajna. Agatthiyar has explained this in his
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
represents pranava. This represents pranava in the fully manifested state. Next he prays to
Sarasvati, Lakshmi and Sakthi the goddess of victor so that this effort would go forward
smoothly.

இ
சச
5. Kaappu-5 prayer to Vedhiyan, kechari, nadi and the
சச
sakthis
ச
Verse 5
ஆ
ட
அ
சச
சச
ச
சச
ட
ச
சச
சச
எ
ய
ச
சச
சச
ஓ
சச
அ
ச
சச
உ
ச
சச
க
ச
சச
ட
Translation:
சச
ய
சச
ல
ய
Praising the sacred feet of the Adiguru, the Vediyan
ச
சச
Worshipping
ச
சச
the kechari, that has flowing grace
To sing the saumya sagaram, the luminosity
சச
ச
சச
சச
ச
த
ஆ
ய
சச
ச
ச
ஆ
சச
ய
ச
ள
சச
ச
ச
க
The ajna, the beginning and end, the self effulgence, for protection
In the origin, the axis, with dharma
The Brahma, the pranava who remains there, for protection
The lady of arts, the lady of the flower (world)
The truthful lady of victory, for protection.

Commentary: Agatthiyar concludes his prayer verses for protection, kaappu, with this
verse. Here he praises the sacred feet of the adi guru or Siva thus clearing that the Vediyar he
mentioned in the earlier verse was Siva and not a Brahmana. “arul perugum kechari” means the
kechari mudra that makes the nectar from the lalata flow. The word kechari also means
something else. Kechari=ka+chari or the one who roams the ka or space. Thus kechari means
the one who roams, pervades, the sky, the Lord. Suzhinai means ajna. It is wrongly interpreted
as sushumna in some books. It is the place where manifestation begins and ends. The cakra
above ajna represent the suddha tattva. Ajna is the site of the omkara the terminus of the
manifestations that start from the cakra below the ajna. Agatthiyar has explained this in his
meijnana and will be explaining it in this work also. Agatthiyar says Brahma in the muladhara
represents pranava. This represents pranava in the fully manifested state. Next he prays to
Sarasvati, Lakshmi and Sakthi the goddess of victor so that this effort would go forward
smoothly.

இ
சச
சச
ச
ட
சச
ச
ட
சச
ச

அ
க
சச
சச
ச
ய
சச
ச