Kāppu
அரியதோர் நமச்சிவாயம் ஆதியந்தம் ஆனதும்
ஆறிரண்டு நூறுதேவர் அன்றுரைத்த மந்திரம்
சுரியதோர் எழுத்தைஉன்னிச் சொல்லுவேன் சிவவாக்கியம்
தோஷதோஷ பாவமாயை தூரதூர ஓடவே
கரியதோர் முகத்தையொத்த கற்பகத்தைக் கைதொழக்
கலைகள்நூல்கள் ஞானமும் கருத்தில் வந்துதிக்கவே
பெரியபேர்கள் சிறியபேர்கள் கற்றுணர்ந்த பேரெலாம்
பேயனாகி ஓதிடும் பிழைபொறுக்க வேண்டுமே
Translation:
The rare namacivaya, that which is the beginning
and the end,
The
mantra uttered by twelve hundred (innumerable) Devas
Contemplating on the prime (curling mantra), I will
recite the Śiva aphorism
For
the blemishes, sins and māya, to run far far away to remoteness,
Worshipping the wish-granting tree that has a face
like the elephant,
For
art forms, compositions and wisdom to spring in the mind
Great souls, simpletons and the learned
Should
tolerate the errors in the rendition by this ghostly person.
Commentary:
It
is customary to begin a composition with prayer to the Divine. Civavākkiyar has followed this tradition by
beginning his composition, Civavākkiyam, with a prayer to Ganapathy, the Lord
with an elephant face. Lord Ganapathy is
also called Vigneshwara, the one who removes obstacles. Civavākkiyar prays to Lord Ganapathy here to
dispel any obstacles that may come in the way of this composition.
Civavākkiyar has followed the tradition of his
preceptor, Tirumular, who starts his composition, the Tirumandiram, in a
similar fashion, with a prayer to Lord Ganapathy. Lord Ganapathy confers wisdom
and expertise in arts. Siddha Avvaiyar
mentions this in her Vināyakar Akaval. She requests Lord Ganapathy to teach the true
meaning of the five-lettered word, tirundiya aindeḻuttum telivāip
porundave.
Lord
Ganapathy occupies a very significant place in the yogic parlance also. He is the deity who, along with the two
female forces siddhi and buddhi, governs the mulādhāra
chakra. The entryway for Kundalini yoga
is the mulādhara cakra. The deity
who governs this site does not belong to any particular religion. It represents a state of consciousness,
characteristic of the cakra. Siddhi
and buddhi are also called iḍakalai and pinkalai, the two nādis
or energy channels. The kundalini śakti,
when raised through yogic practices, ascends through the suṣumna nādi
encircled by the iḍa and pingala.
Thus, worshiping Lord Ganapathy is actually worshipping the kundalini
śakti and praying it to rise through the suṣumna.
There
are some variations in the word curiyatōr eḻuttu. Some versions have
it as cuḻiyatōr eḻuttu or the spiral/ curling
symbol/sign. The curiyatōr eḻuttu or the single letter mentioned here is AUM
or the pranava. AUM
represents the kundalini śakti at the mulādhāra. Thus, conforming to the Siddha
tradition of not worshipping a specific deity, Civavākkiyar is actually
worshipping the kundalini śakti or the primal force.
In this connection it may be mentioned that the
Gods and goddesses referred to by the Siddhas are not of the religious pantheon
but just denotative names (like alpha, beta, gamma, delta etc) given for
particular forms of consciousness manifested and exhibited in their yogic
practices.
Civavākkiyar
says that the Devas chant the mantra namacivaya to get relief from their
sins and delusion. Sins are mistakes one
commits personally while delusion results in non-personal mistakes. Civavākkiyar has differentiated these two
types of blemishes by saying dosha twice. He says that this mantra would chase both
these faults away.
The
term ‘pēyan’ indicates the poet’s humility. The term ‘pei’ also refers to a
ghost. The term ‘ghost’ stands for no
ownership of itself or possession of anything in the world. Pattinattar , while enumerating the
characteristics of a siddha (verse 35),
calls a Siddha as one who roams like a ghost.
Bhadragiriyar also laments like this (verse 8). One may refer to Bhartruhari’s Vairagya
śatakam (verses 90,91).
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