Sunday, February 7, 2010
Online Pampati Siddhar Audio Songs
Hi All,
Please click on the below link to hear online Pampati Siddhar songs.
Online SONGS
Please click on the below link to hear online Pampati Siddhar songs.
Online SONGS
- ”நாடு நகர் வீடு மாடு நற்பொருள் எல்லாம் நடுவன்வ ரும்பொழுது நாடி வருமோ!” ”கூடுபோனபின்பு அவற்றால் கொள்பயன் என்னோ? கூத்தன் பதங்குறித்து நின்று ஆடாய் பாம்பே!” ”யானை சேனை தேர்பரி யாவும் அணியாய் ய்மன் வரும்போது துணையாமோ அறிவாய்”
Visit to shrine of Pampatti Siddhar
Dr. D. Rajaram,
3 February 2005
Dear Dr. Loganathan, kaviyogi Dr. Pandian, and my scholar friends,
I had participated in the First National Conference on Skanda Muruga held from 7 to 9 January '05 at
Arulmigu Sangameswarar koyil at Bhavani. I was very glad to learn that there is a presentation by you
( Dr. Pandian) on 'Perception of the Impercetible'. . The abstract mentioned that you would be justifying the subjective
visions experienced by the Siddhars. I was eagerly waiting to meet you and listen to your presentation.
I was dissappointed when I heard you are not coming. I hope and pray you are well and fine.
When I had gone to Coimbatore in March 2004, I had a great desire to go to Marudumalai Murugan Koyil
and visit the shrine of Pampatti Siddhar. Unfortunately, I sustained a disc injury and could not make it.
After the Murugan Conference I went to Coimbatore and spent some days there. I expressed my desire to
visit Marudumalai. Every one disuaded me that the shrine of Pampatti Siddhar is down below in the hill.
My people are aware of my cardiac disability. They doubted whether I would be physically able to climb down
and climb back uphill from the cave shrine. I said I would try. If the Lord wills I may succeed and do it.
I placed my confidence on God and went to Marudumalai on 17 January.
It was a great day for me, for it is an event in my life which I had waited for!
When I went up and asked a kurukkal how to go to Samadhi of Pampatti Siddhar. He corrected my statement.
One great message and lesson I received from the kurukkal. He said
" A SIDDHAR DOES NOT ATTAIN SAMADHI, HE MERGES AND BECOMES ONE WITH DIVINITY "
Another lesson I learned was that Pamapatti Siddhar exists in the cave shrine in a deep meditation in
cosmic energy configuration of a very large reptile. The offering at this shrine is a pushpanjali, a bowl of milk
and two eggs. There is a Siva Lingam and behind there is a screen. The bowl of milk and the offering of the eggs
are placed behind the Siva Lingam and in front of the screen on a Pournami day.
Kurukkal narrated his bewildering experience. He said that the yolk in the egg is sapped out by a large serpent
leaving behind only empty shells and the milk is just touched and blessed. This is given as prasadam to devotees.
There is a large hood shaped rock on the right side inside the sanctum. Pampatti Siddhar is in meditation under the hood.
But, Pampatti Siddhar lived about 800 years ago! His writings and teachings are presented by Dr. Loganathan under thetitle
The Verses of the Snake Charmer. In part 23 he narrates The Philosophical Arguments and The Sadhanas of the Siddhas.
"These three verses are connected to each other and describe the technology for bringing into service the eight different kinds of snakes described above and where we have to add the Atiseedan, the huge snake with a thousand heads and on which BEING-as-VishNu reposes and which forms the bed floating in the Milk of Ocean. This form of KuNdalini, the shape of Maha KuNdalini is in fact the Woman, the Sakti, the In-anna or Nin-in-sina of the Sumerians and perhaps also the Nubians and Egyptians. This Atiseedan may be a later rendering of the Sumerian Usumgal, the huge Dragon that was associated with An (Siva) and Enlil (VishNu)"
The impressions I gathered after visiting shrine of Pampatti Siddhar and after reading the mails is that, once a subject who lived a lifetime attains Samadhi and later by meditation and perseverence generates the grace of divinity and merges with the oneness of OMNIPRESENCE he continues to exist in 'timelessness' where the process of aging and the parameter 'TIME' has no relevence to him now in an energy form. In that state he is amenable to COSMIC COMMUNICATION with a selected few human beings.
This is one of the aspects I had presented and discussed in my paper Arumperal Marabin Perum Peyar Muruganat the
National Conference on Skanda Muruga held at Bhavani.
Respected Dr. Pandian, I was waiting to learn more from you and incorporate your views also in my presentation.
I shall start uploading my papers from tomorrow. I would like to upload my power point presentations. Could some one help me?
I shall start uploading my papers from tomorrow. I would like to upload my power point presentations. Could some one help me?
With warm regards and best wishes,
Sincerely,
Rajaram Doraswamy.
Om Namah Shivaya.
The Psychology of the Serpent
A Short Study of Pampaatti Siddhar
By Dr. K. Loganathan, 2002
Dear Friends,
One of the most ubiquitous symbolic elements in dreams and mythologies is the Snake. In the Access Tests such as Baum Test in Agamic Psychology , this is also met with including the entirely non-natural five-hooded variety. Its occurrence cuts across cultural religious and ethnic differences. It is also an important object of worship in many cultures especially the Indian and Chinese and their temples abound with various kinds representations of snake. In alchemy too we come across this symbolism. In the high level archetypal representations in Hinduism such as that of icons of Siva and Vishnu we also see the snake in a variety of forms. In ancient Sumeria we learn the Large Snake -- usumgal-- was associated with Mother Goddess worship and there were temples especially for it. We should also note that while in Sumeria, India and China the Snake is viewed positively, it is not so in the mythologies of Semitic faiths.
Among Tamil Siddhas who developed Depth Psychologies of some kind in the period from about the 11th cent to about 17th cent. there was one Pampatti Sittar, the Snake-charmer who has written a marvelous book of 129 verses touching on this theme. As an attempt to renew the Hermeneutic Semiotics of these Tamil Siddhas I am providing here the translations with notes of the last few verses from 112 to 129 which appear to summarize the whole book.
Loga
112.
¬¸¡Ã ӾĢ§Ä À¡õÀ¾¡¸
¬Éó¾ ÅÂÄ¢§Ä À¼õ Ţâò§¾
°¸¡Ã ӾĢ§Ä ´ò¦¾¡Îí¸¢
µÊ Ÿ¡Ãò¾¢ý ¿¡ì¨¸ ¿£ðÊî
º£¸¡Ãí ¸¢¼ó§¾¡÷ Áó¾¢Ãò¨¾î
º¢ò¾ô À¢Ã¡¼É¡÷ §À¡¾î ¦ºöÂ
Á¡¸¡Ãô À¢Èô¨ÀÔõ §Å÷ «ÚòÐ
Á¡Â Àó¾í ¸¼ó§¾¡¦ÁýÚ ¬¼¡ö À¡õ§À!
¬Éó¾ ÅÂÄ¢§Ä À¼õ Ţâò§¾
°¸¡Ã ӾĢ§Ä ´ò¦¾¡Îí¸¢
µÊ Ÿ¡Ãò¾¢ý ¿¡ì¨¸ ¿£ðÊî
º£¸¡Ãí ¸¢¼ó§¾¡÷ Áó¾¢Ãò¨¾î
º¢ò¾ô À¢Ã¡¼É¡÷ §À¡¾î ¦ºöÂ
Á¡¸¡Ãô À¢Èô¨ÀÔõ §Å÷ «ÚòÐ
Á¡Â Àó¾í ¸¼ó§¾¡¦ÁýÚ ¬¼¡ö À¡õ§À!
aakaara mutalilee paampataaka
aananta vayalilee padam virittee
uukaara mutalilee ottodungki
oodi vakaarattin naakkai niiddic
siikaarang kidantoor mantirattaic
sittap piradanaar pootac ceyya
maakarap piRappaiyum veer aRuttu
maaya pantang kadanttomenRu aadaay paambee!
aananta vayalilee padam virittee
uukaara mutalilee ottodungki
oodi vakaarattin naakkai niiddic
siikaarang kidantoor mantirattaic
sittap piradanaar pootac ceyya
maakarap piRappaiyum veer aRuttu
maaya pantang kadanttomenRu aadaay paambee!
Dance Dear Snake, Dance !
That having arisen as the primordial snake with the mantra aakaaram,
spreading the hood in the field that breeds bliss;
And having withdrawn into the uukaaram mantra
with complete agreement with itself
And having extended the tongue
in the form of the mantra vakaaram
And that point being blessed by BEING Himself ,
the Snake Charmer who charms the desires of the souls,
with a mantra where lies the Supreme Illumination, the siikaaram
We have cut asunder the very roots of repeated births and deaths
through transcending all the worldly snares.
That having arisen as the primordial snake with the mantra aakaaram,
spreading the hood in the field that breeds bliss;
And having withdrawn into the uukaaram mantra
with complete agreement with itself
And having extended the tongue
in the form of the mantra vakaaram
And that point being blessed by BEING Himself ,
the Snake Charmer who charms the desires of the souls,
with a mantra where lies the Supreme Illumination, the siikaaram
We have cut asunder the very roots of repeated births and deaths
through transcending all the worldly snares.
Notes:
The Snake is actually the Coiled Power, the Kundalini, that which is the source of all motivational dynamics. It initially arises as the Libido, that which seeks worldly pleasures especially the sexual kind which is described here as the Ananta Vayal, the Field of Pleasure, an allusion to the sexual coitus that from ancient days was noted as similar to ploughing the filed. At this point the mantra that transmutes this blind libido into Id (to use a Freudian term) is the aakaram -type of mantra. But as one lives through this kind of life there emerges the uukaaram, that which impels the soul towards the Light of Metaphysical Illumination and hence away from just simply seeking pleasures after pleasures of the worldly type. There comes to be also agreement with it only because the desire for Metaphysical Illumination is STRONGER than that for worldly pleasures including the sexual.
At this point occurs the extending of the tongue, seeking after not worldly pleasures but deeper metaphysical experiences, plunging into metaphysical realms of the Mysterious and the Mystical, a psychodynamics installed by the mantra vakaaram. And it is only at this point BEING seeing the soul is really earnest for true wisdom and is sufficiently ripe to be blessed with the mantra Siikaaraam, that which nourishes Civanjaanam, tha Absolute Illumination, allows it emerge from the depths.
The KuNdalini now transmuted into this enjoys the Civanjaanam and slowly the total destruction of Metaphysical IGNORANCE, that cast by the mantra of the makaaram-type and because of which it also conquers Historicality, being thrown into the cycle of repeated births and deaths, a tireless existential repetition.
2.
¾ó¾¢Ãï ¦º¡øÖÅ¡÷ ¾¨ÁÂȢ¡÷
¾É¢Áó¾¢Ãï ¦º¡øÖÅ¡÷ ¦À¡ÕÇȢ¡÷
Áó¾¢Ãï ¦ºÀ¢ôÀ¡÷¸û Åð¼Å£ðÊÛû
Á¾¢Ä¢¨Éî ÍüÚÅ¡÷ š¢ø ¸¡½¡÷
«ó¾Ãï ¦ºýÚ§Á §Å÷À¢Îí¸¢
«Õ¦ÇýÛõ »¡Éò¾¡ø ¯ñ¨¼ §º÷ò§¾
þó¾ ÁÕó¾¢¨É ¾¢ýÀ£Ã¡¸¢ø
þÉ¢ôÀ¢ÈôÀ¢ø¨Ä ±ýÚ ¬¼¡ö À¡õ§À!
¾É¢Áó¾¢Ãï ¦º¡øÖÅ¡÷ ¦À¡ÕÇȢ¡÷
Áó¾¢Ãï ¦ºÀ¢ôÀ¡÷¸û Åð¼Å£ðÊÛû
Á¾¢Ä¢¨Éî ÍüÚÅ¡÷ š¢ø ¸¡½¡÷
«ó¾Ãï ¦ºýÚ§Á §Å÷À¢Îí¸¢
«Õ¦ÇýÛõ »¡Éò¾¡ø ¯ñ¨¼ §º÷ò§¾
þó¾ ÁÕó¾¢¨É ¾¢ýÀ£Ã¡¸¢ø
þÉ¢ôÀ¢ÈôÀ¢ø¨Ä ±ýÚ ¬¼¡ö À¡õ§À!
tantiranj colluvaar tamaiyaRiyaar
tanimantiranj colluvaar poruLaRiyaar
mantiranj cepippaarkaL vadda viiddinuL
matilinaic cuRRuvaar vaayil kaaNaar
antaranj cenRumee veerbidungki
aruLennum njaanattaal uNdai ceerttee
inta maruntinai tinpiiraakil
inip piRappillai enRu aadaay paambee!
tanimantiranj colluvaar poruLaRiyaar
mantiranj cepippaarkaL vadda viiddinuL
matilinaic cuRRuvaar vaayil kaaNaar
antaranj cenRumee veerbidungki
aruLennum njaanattaal uNdai ceerttee
inta maruntinai tinpiiraakil
inip piRappillai enRu aadaay paambee!
Dance dear Snake, Dance!
knowing that
unlike those who preach various kinds of ritual practices
however without knowing about themselves and
unlike those who announce special mantras
but knowing NOT their meanings and
round the walls of temples not entering the gates
continuosly muttering the mantras mechanically
that we should enter the mantra-world of the heavens
and having pulled out the deep roots of karma
must eat the round pills of the GRACE of BEING that really illuminates
in order to overcome being born again into the physical world.
unlike those who preach various kinds of ritual practices
however without knowing about themselves and
unlike those who announce special mantras
but knowing NOT their meanings and
round the walls of temples not entering the gates
continuosly muttering the mantras mechanically
that we should enter the mantra-world of the heavens
and having pulled out the deep roots of karma
must eat the round pills of the GRACE of BEING that really illuminates
in order to overcome being born again into the physical world.
Notes: The Coiled Power, that emerges as the sexual libido should be transmuted into the divine gnosis, a possibility most often forgotten by the ordinary individuals. Such individuals get entangled with empty RITUALS without knowing their meanings. The ritual acts unlike the general human praxis are designed to gain entry into the divine mantra-world which constitutes it meaning. But prior to that there must be self-understanding, the effecting of beta-type of learning and hence gaining an understanding of the UNCOSNCIOUS forces that effectively shape the psychodynamics of the individuals. The religious rituals, highly symbolic in nature, are designed to bring about this beta-learning and hence psychoanalytic in essence.
Next comes the mantra-recitals which are designed not to understand self but rather BEING especially the various archetypal disclosures. The Vadda Viidu, the round house, stands for Vintu or Yin, the Moon-House of alchemy. This world and the archetypes that are encountered there are capable of imprisoning the mind with the world of archetypes and hence image worship of all kinds. Persisting in this mantra-recitations is analogous to moving around the walls of a temple not daring to enter inside by finding the right doors to it. It is still playing around with the peripherals without really daring to confront BEING-in-ITSELF.
However the genuine Siddha finds these doors and enters without any fear and anxiety the PURE of world of mantras where lurks no archetypes or definite forms of anything. One begins to live in this primordial formless fluidity but enjoying the pure engracing processes. This complete merger into the world of mantras and immersions into the depths there, is compared to swallowing pills of ARUL, the Grace of BEING that increases Inner Radiance and hence Metaphysical Illuminations, the Absolute Understanding, the Civanjanam that FOR WHICH historical existence is. Of course once this is attained -- the PURPOSE for which worldly existence is gifted as a blessing by BEING, that is also accomplished. Then there is NO MORE ANY NECESSITY to be born again into the world.
3.
114.
¸Ç¢Áñ½¡ø ´Õ ¸ôÀø §º÷ò§¾
¸ÉÁ¡É À¡öÁÃí ¸¡½¿¡ðÊ
«Ç¢ÒÄó ¾ý¨É§Â Í측ɡ츢
«È¢¦ÅÛõ ¬¾¡Ãî º£É¢ à츢
¦ÅÇ¢¦ÂýÛõ Åð¼ò§¾ ÔûǼ츢
§Å¾¡ó¾ì ¸¼Ä¢§Ä ¦ÁøħšðÊò
¦¾Ç¢×Ú »¡É¢Â¡÷ µðÎí¸ôÀø
º£÷À¡¾ï §º÷ó¾Ð ±ýÚ ¬¼¡ö À¡õ§À!
¸ÉÁ¡É À¡öÁÃí ¸¡½¿¡ðÊ
«Ç¢ÒÄó ¾ý¨É§Â Í측ɡ츢
«È¢¦ÅÛõ ¬¾¡Ãî º£É¢ à츢
¦ÅÇ¢¦ÂýÛõ Åð¼ò§¾ ÔûǼ츢
§Å¾¡ó¾ì ¸¼Ä¢§Ä ¦ÁøħšðÊò
¦¾Ç¢×Ú »¡É¢Â¡÷ µðÎí¸ôÀø
º£÷À¡¾ï §º÷ó¾Ð ±ýÚ ¬¼¡ö À¡õ§À!
kaLimaNNaal oru kappal seerttee
kanamaana paaymarang kaaNa naaddi
aLipulan tannaiyee sukkaanaakki
aRivenum aataarac ciini tuukki
veLiyennum vaddattee uLLadakki
veetaaýtak kadalilee mellavooddi
theLivuRu njaananiyaar ooddung kappal
ciirpathanj ceerntatu enRu aadaayp paambee!
kanamaana paaymarang kaaNa naaddi
aLipulan tannaiyee sukkaanaakki
aRivenum aataarac ciini tuukki
veLiyennum vaddattee uLLadakki
veetaaýtak kadalilee mellavooddi
theLivuRu njaananiyaar ooddung kappal
ciirpathanj ceerntatu enRu aadaayp paambee!
Dance Dear Snake Dance!
That only those who are wise
who build a boat with clay and add
strong pillars and sails with the senses
that provide empirical knowldege and
the stearing wheels and the understanding gained
the only sure anchors;
and sail fearlessly but steadily and surely
in the sea of metaphysical wisdom
will finally reach the Divine Feet of BEING!
who build a boat with clay and add
strong pillars and sails with the senses
that provide empirical knowldege and
the stearing wheels and the understanding gained
the only sure anchors;
and sail fearlessly but steadily and surely
in the sea of metaphysical wisdom
will finally reach the Divine Feet of BEING!
Notes:
The metaphysical journeys, the genuine intent of all religions is compared here to a voyage in the sea. The body, that which is made of clay, becomes the main bodywork of a boat. But senses and the knowledge out of them, become the sails and pillars as well as the steering wheels. The reasons are obvious -- it is sensorial commerce with the physical world pushed by the winds of various inner and unconscious desires that makes one PROPEL and move ahead in the world. This is the existential dynamics. The senses like the sails gather the information impinging on them and pillars and steering wheels stand for processing mechanisms where takes place rejecting some and accepting others and assimilating the accepted into one's preexistent body of knowledge or understanding.
But genuine understanding contains within itself the supreme RADIANCE, the Pure Light of Vintu, a form of KuNdalini, the Coiled Power which at metaphysical heights just simply become Pure Light , the experience of which makes one Vedantic i.e. one without any mundane desires. For the experience of this Pure Light not only burns off all worldly desires but also by facilitating the experiencing of Pure Nothingness, purifies the soul of all metaphysical attachments and hence personal identities. Man becomes genuinely FREE and AUTONOMOUS by Being neither this or that i.e. Being Nothing as far as metaphysics is concerned.
It is said that it is only those enter into a voyage of this sort, i.e. towards self purification of all personal identities desiring without actually desiring but allowing without any resistance this inner dis-configurations or ego destructions that disbands all identities, will finally attain the HOME, here the Divine Feet of BEING.
4.
115
¯ûÇòÐìÌû§Ç ¯½Ã§ÅñÎõ
¯ûÙõÒÈõ¨ÀÔõ «È¢Â§ÅñÎõ
¦ÁûÇì¸É¨Ä ±ØôÀ§ÅñÎõ
Å¢¾¢ôÒÉÄ¢§Ä ¦ºÖò¾§ÅñÎõ
¸ûÇôÒɨÄì ¸ÊóÐÅ¢ðÎì
¸ñÏìÌ ãì̧Áü ¸¡½¿¢ýÚ
¦¾ûÙÀÃ狀¡¾¢ ¾ý¨Éò §¾Êî
º£÷À¡¾í¸ñ§¼¡õ ±ýÚ ¬¼¡ö À¡õ§À!
¯ûÙõÒÈõ¨ÀÔõ «È¢Â§ÅñÎõ
¦ÁûÇì¸É¨Ä ±ØôÀ§ÅñÎõ
Å¢¾¢ôÒÉÄ¢§Ä ¦ºÖò¾§ÅñÎõ
¸ûÇôÒɨÄì ¸ÊóÐÅ¢ðÎì
¸ñÏìÌ ãì̧Áü ¸¡½¿¢ýÚ
¦¾ûÙÀÃ狀¡¾¢ ¾ý¨Éò §¾Êî
º£÷À¡¾í¸ñ§¼¡õ ±ýÚ ¬¼¡ö À¡õ§À!
uLLattukuLLee uNaraveeNdum
uLLumpuRambum aRiyaveeNdum
meLLakkanalai ezuppaveeNdum
vithip punalilee celutta veeNdum
kaLLappunalaik kadintuvidduk
kaNNukku muukkumeeR kaaNaninRu
teLLuparanjcooti tannait teedic
ciirpaatang kaNdoom enRu aadaay paambee!
uLLumpuRambum aRiyaveeNdum
meLLakkanalai ezuppaveeNdum
vithip punalilee celutta veeNdum
kaLLappunalaik kadintuvidduk
kaNNukku muukkumeeR kaaNaninRu
teLLuparanjcooti tannait teedic
ciirpaatang kaNdoom enRu aadaay paambee!
Dance Dear Snake Dance!
That we finally attained the Divine feet of Being
with the understanding that one should strive and do their best
to understand the Deeper Self of one self and in that
one should understand both the manifest and concealed and for this
one should arouse the libido initially as sexual passions and then
re-channel towards the flow of eternal truths and which can cognize only if
one detaches oneself from the sensorial commerce that hide the inner truths and
having disengaged oneself from them one should aspire
towards attaining transductive perceptions by assuming the Yoga posture of
keeping the gaze beyond the nose with half closed eyes and seek earnestly
the vision of BEING as the Supreme Radiance that is absolutely transcendent.
with the understanding that one should strive and do their best
to understand the Deeper Self of one self and in that
one should understand both the manifest and concealed and for this
one should arouse the libido initially as sexual passions and then
re-channel towards the flow of eternal truths and which can cognize only if
one detaches oneself from the sensorial commerce that hide the inner truths and
having disengaged oneself from them one should aspire
towards attaining transductive perceptions by assuming the Yoga posture of
keeping the gaze beyond the nose with half closed eyes and seek earnestly
the vision of BEING as the Supreme Radiance that is absolutely transcendent.
Notes:
The KuNdalini as the Coiled Power makes itself manifest initially as the sexual libido which is called metaphorically here as the FIRE because the sexual passions generate desires for physical coitus. But Moksa is NOT attainable if one fails to transmute this blind libido, the Id, into Njana Sakti, the Hermeneutic Competency that seeks to understand the Mysterious, the Hidden Depths. One should move archeoductively into the interiority or the hidden recesses of self, into the Unconscious of one's own self and gain an understanding of one's true self. Not only that -- the surface and deep structures of everything too must be UNDERSTOOD so that the world as a whole and existence along with it become TRANSPARENT as to its meaning.
But this is possible only if one gains also capacities for transductive perceptions, visages similar to dreams lucid dreams etc but even deeper. For it is such visions that would disclose the MYSTICAL or the mysterious which are understood initially only as the metaphorical or even archetypal. The gaining of the capacities for such transductive perceptions is the real Goal of KuNdalini Yoga that transmutes the libidinal energy into psychic energy that would facilitate such deep perceptions that requires tremendous psychic energy.
It is in the course of transductive perceptions, going deeper and deeper into the Mystical or metaphysical, that one encounters the presentation of BEING as Supreme Radiance, as Pure Light, the common experience of all genuine mystics throughout the world. This experience is in a sense the ULTIMATE for it is that which provides the FINAL and Conclusive understanding of BEING which constitutes simultaneously the attaining of the Divine Feet, the source of all that transpires as World Play
5.
116
´í¸¡Ãì ¸õÀò¾¢ý ¯îº¢§Á§Ä
¯ûÙõ ÒÈõ¨ÀÔõ «È¢Â§ÅñÎõ
¬í¸¡Ãì §¸¡Àò¨¾ «ÚòÐÅ¢ð§¼
¬Éó¾¦ÅûÇò¨¾ò ¾¡ì¸¢ì¦¸¡ñ§¼
º¡í¸¡Äõ øÄ¡Áø ¾¡Ï×¼§É
ºð¼¾¢ð¼Á¡¸î §º÷óÐ º¡ó¾Á¡¸§Å
àí¸¡Áø àí¸¢§Â ͸Á¨¼óÐ
¦¾¡ó§¾¡õ ¦¾¡ó§¾¡õ ±ýÚ ¬¼¡öô À¡õ§À
¯ûÙõ ÒÈõ¨ÀÔõ «È¢Â§ÅñÎõ
¬í¸¡Ãì §¸¡Àò¨¾ «ÚòÐÅ¢ð§¼
¬Éó¾¦ÅûÇò¨¾ò ¾¡ì¸¢ì¦¸¡ñ§¼
º¡í¸¡Äõ øÄ¡Áø ¾¡Ï×¼§É
ºð¼¾¢ð¼Á¡¸î §º÷óÐ º¡ó¾Á¡¸§Å
àí¸¡Áø àí¸¢§Â ͸Á¨¼óÐ
¦¾¡ó§¾¡õ ¦¾¡ó§¾¡õ ±ýÚ ¬¼¡öô À¡õ§À
oongkaarak kampattin uccimeelee
uLLum puRampaiyum aRiyaveeNdum
aangkaarak koopattai aRuttuviddee
aanantaveLLattai taakkik koNdee
saangkaalam illaamal taaNuvudanee
saddatiddamaakas seerntu saantamaakavee
tuungkaamal tuungkiyee cukanadaintu
tontoom tontoom enRu aadaayp paambee!
uLLum puRampaiyum aRiyaveeNdum
aangkaarak koopattai aRuttuviddee
aanantaveLLattai taakkik koNdee
saangkaalam illaamal taaNuvudanee
saddatiddamaakas seerntu saantamaakavee
tuungkaamal tuungkiyee cukanadaintu
tontoom tontoom enRu aadaayp paambee!
Dance! Dear Snake Dance! to the rhythm tontoom, tontoom!
that one should, having reached the peak of ongkaaram,
the primordial mantra and with that informing understanding,
seek to comprehend both the manifest and concealed
having dislodged and transcended the egotistic anger and
always enjoying the bliss-flood of KuNdalini so
there is no submitting to death and conjoined with the Pillar of Natham and
without deviating from the ethical principles it installs and in a sanguine mood
attain all the happiness sleeping without really sleeping.
the primordial mantra and with that informing understanding,
seek to comprehend both the manifest and concealed
having dislodged and transcended the egotistic anger and
always enjoying the bliss-flood of KuNdalini so
there is no submitting to death and conjoined with the Pillar of Natham and
without deviating from the ethical principles it installs and in a sanguine mood
attain all the happiness sleeping without really sleeping.
Notes:
The Siddhas, right from the ancient days . i.e. from the Sumerian times, have been concerned both with mental and physical health. They believed that unless both the mind and body are kept in excellent condition, the enjoying of Metaphysical Pleasure that saturates the soul completely, will not be possible. And since the excellent condition of both the mind and body is impossible without securing the continuous flow of KuNdalini, the Coiled Power or libido, the search for ways and means for establishing thus. has continued for millenniums. It is in the course of such metaphysical investigations that they hit upon the notion of Hermeneutics-- that it is the faultless UNDERSTANDING that secures the endless flow of KuNdalini.
The metaphysical journey with this orientation towards Hermeneutics naturally lead them to the discovery of the Mantra World, the realm of the cognitive demons where are fabricated all those that are experienced as elements of the phenomenal world, as aspects of the forever changing historical existence. Among these mantras there are different LAYERS too, the deepest being the Ongkaram, the primordial Logos. Understanding becomes authentic and faultless only when this Primordial Logos is allowed to form it. Both the manifest and hidden, both the conscious and unconscious MUST be UNDERSTOOD for the attainment of the Supreme state of Boundless Bliss.
However this reaching the end of the hermeneutic-metaphysical journey is NOT possible unless the EGO that continuously interferes with its OWN ideas is subdued so that the hidden is allowed to emerge into consciousness without being censored on the way. The mind must be OPEN and genuinely OBJECTIVE for accessing the hidden and subterranean as it is in itself.
But once one attains this, one installs firmly the LINGA, the Pillar of Natham , that prevents the coming of premature death by providing the necessary biological strength by maintaining in excellent condition the inhaling and exhaling biological mechanism. When these breathing processes are made to function effectively, the death bringing decay processes are overcome.
This Natham, in addition to establishing OPENNESS and OBJECTIVITY also installs ETHICS as central to psychic functioning so that the immoral and morbid do not assail the soul and take it the wrong way. The enjoyment of genuine Bliss , including the sexual , can only become true within ETHICS that imposes its own regulatory principles upon behaviour.
Pambatti Siddhar
Pambatti siddhar was the latest from the 18 siddhars who lived at various time periods in India and mainly southern India. Some of his poems, roughly around 600 lines of text are available today. His poems are written in Tamil and he is famous for finishing his poems with the term 'Addu Pambe' which literally means 'dance, o snake'. Even his poems are addressed to snakes. Some of his poems also addresses his spiritual teacher or guru. Pambatti siddhar comes from the line of saints who are believed to have possessed siddis or supernatural powers through rigorous meditation and other spiritual exercises. He is also believed to have caught snakes and sold them for living before he ventured into his spiritual quest.
One notable aspect of his works are the usage of common slang language to explain complex spiritual experiences and siddhis. He has a flavour for imagination and often mentions that salvation is not possible without love in one's heart. He is believed to have attained the highest level of siddhis by practising his rigorous techniques in the southern Indian temple hill Marudamalai. He is believed to have lived his final days in Sankarankovil, Tirunelvelidistrict. His jeeva samaathi is now present at Puliankudi Road, Sankarankovil.
In tuticorin district,a village called as azhahapuri,in that place "SRI MAHAAN MUTHAIAH SWAMIGAL" JEEVA SAMAATHU is present.he is the next avadhar by "PAMBATTI SIDDHAR".
He is the last among the noted 18 siddhars. He belongs to the Kozhayi family. The Himalayas are their ancestral land. Essentially the Kozhayi's were cowherds and sheep herds and dependent on the products of cows and sheep. Slowly they moved out of their place and in due course came to South India . Some say that Sri Pambatti Siddhar was born at Thirukkokarnam, near Pudukkottai and some others in the Pandya Kingdom . Mrigasirisham was his birth star in the Tamil month of Karthigai (November-December). He was considered a manifestation of Lord Siva. On being given spiritual initiation by his Guru Sattamuni, as the disciple changed the five elements into a five-headed cobra, he came to be known as "Pambatti siddhar". There are a few who say that he got this name because he lent symbolically in his verses the image of a cobra to the Kundalini power.
Sri Pambatti siddhar attained the eight supernatural powers called 'Ashtamasiddhi' after performing penance for a very long time in a cave on Marudamalai, near Coimbatore in Tamil Nadu. Also he lived in places like Mahalingamalai in Vathiraayiruppu, Kollimalai, Madurai , Puliyur and Bhavani.
Sri Sivaprabhakara Siddhayogi Paramahamsar was the worthy disciple of this great siddhar. The former was born in a Namboodiri family of Kaladi, Kerala. As the Guru and his follower remained inseparable, they did atonement for 45 years on the Himalayas and came to Sankarankoil. Sri Pambatti Siddhar established the statue of Goddess Gomathi Amman there. Later, at the south-west corner, about a furlong behind the temple, amidst punnai trees (now door number 15, Puliyankudi Road). Sri Pambatti Siddhar got established in the state of Nirvikalpa Samadhi (also known as Jeeva Samadhi) at the sacred hands of his disciple.
Some books mention that Sri Pambatti siddhar attained samadhi at Virudhachalam and some at Thirukkadaiyur. However, their claims have no established proof. It may be assumed that Sri Pambatti siddhar would have lived in those places and in order to reveal that the disciple could himself assume the frame of his master, might have got established in samadhi in these two places in the guise of Sri Pambatti Siddhar. This might have been possible for him because Sri Prabhakarar got into the bodies of 15 persons at different times by the unique process called 'Metempsychosis' (Transmigration) and proved himself to be the noble student of his aspired preceptor.
It can be authentically proved that Sri Pambatti siddhar got samadhi only at Sankarankoil. Some such proofs are cited below:
1) In his book entitled "History of Siddha Medicine" written in English by Mr. N. Kannuppillai and published by the Government of Tamil Nadu in 1979, under the chapter "Eighteen Siddhars", the author has written on pages 364-366 about Pambatti siddhar and clearly mentioned that he attained samadhi at Sankarankoil.
2) In the hoary palm leaves of Pulithevar entitled " Nerkattum Seval " in the form of a song there are references to the places where the 18 siddhar's had attained samadhi and in it is mentioned that Sri Pambatti siddhar's place of samadhi is at Sankarankoil.
3) Dr. Yogi S. A. A. Ramiah in his book " A Collection of the Verses of the Eighteen Siddhars for Daily Recitatio n" (in Tamil) too makes a similar mention when he records that Sri. Pambatti siddhar in order to attain Svarupa samadhi in Sankarankoil kindled his cobra power of Kundalini.
4) The Gayatri Mantra of Sri Pambatti siddhar is :
" Om Sankaranaalaya Pathivaazh Sittharaaya
Vechitra Rupaaya Pambatti Sittharaaya Namaha" .
This also makes an identical proclamation.
Thus, beyond doubt, it is established that Sri Pambatti Siddhar's Jeeva Samadhi is only at Sankarankoil and not anywhere else.
The sole disciple of Sri Pambatti Siddhar was Brahmananda Sri Sivaprabhakara Siddhayogi Paramahamsar and that of the latter is Brahmasri Siddharaja Swamiji, who has, at the behest of his Guru, had undertaken the great task of constructing a sacred samadhi Temple for his Guru's Guru. Brahmasri Siddharaja Swamiji had taken up some other truly useful missions to the society. His plan was to construct separate buildings for siddha research centre and for mass feeding, to be housed within the proposed building complex of the siddhar samadhi.
Just in front of the siddhar samadhi lies a big water tank called "Govinda Peri", meant for the annual float festival of the temple. It was in ruins and Brahmasri Siddharaja Swamiji had desilted the tank and renovated its southern and western walls at a cost of about Rs.80,000 and let the people of the area of the town to bathe comfortably in it. Also he had renovated the "Govinda Peri Mutt" and established a "Bhakthi Peeth". He had finished construction of two temples - one dedicated to Lord Ganesh and the other to Lord Balamurugan - and they are meant for public worship.
Brahmasri Siddharaja Swamigal had some more generous plans : to build a charity marriage hall, a serene hall for meditation and a school for the chanting of hymns of the Vedas. The present small sanctum santorium of Sri Pambatti siddhar (presently a thatched shed structure only) is to be built extensively. A proverb says "only one Caste and one Lord". True to that statement, Brahmasri Siddharaja Swamiji did everything without any discrimination of caste, creed and religion. So far many lakhs of rupees have been spent. The aforesaid construction work was estimated to have costed nearly 40 lakh Indian Rupees (INR). Of course, the public voluntarily came forward and donated liberally for this inimitable spiritual cause.
Every sincere devotee is called upon to pay his / her mite by sending an amount equal to at least a day's salary to the Samadhi Peedam and become a part of this unique social service.
Note: The names of those who donate Rs.2,000 or more shall be engraved on the walls of the temple.
1) It is a historically recorded evidence that in order to cure Pulithevar, a daring patriot, of his excruciating stomach pain the then pontiff of Thiruvaduthurai used the ant-hill soil on the Samadhi of Sri Pambatti Siddhar. It readily reveals the curative efficacy of the Samadhi soil. Daily devotes who throng the shrine take the soil to their homes as 'Prasadam'. The Tulsi tank water in the temple cures many diseases and protects devotees from many diseases.
2) There is a grill-structure with 18 lamps, just behind the Siddhar's shrine. The Pranava Mantra "OM" is at its centre. There is a "Trident" at the top of the lamps to refer to the Three Lords, born out of the Pranava Mantra. Each lamp encompassing "OM" stands for a Siddhar.
The prayers of those devotees who keep a small cloth packet containing Sesame seeds in each of these cup like lamps, fill with gingelly oil, light them and pray sincerely are heard and fulfilled at once. This is what devotees who gather at the shrine in multitudes often assert. Brahmasri Siddharaja Swamiji himself once directed some of his devotees to observe this rite in order to rid them of the adverse effects of Mars in the 7th house of their horoscope (Commonly referred as "Sevvai Dhosha" in Tamil Astronomy) or the hostile influence of Raghu, Kethu and Saturn. Those who follow these directions fervently get the following favours:
Those who suffer from
4) This is an exquisitely carved four-sided idol. At the top it is a 14-headed cobra spreading its hoods, with figures of Lord Vishnu on the east, Lord Siva and splendid Goddess Gomathi on the south, Lord Muruga on the west and Lord Ganesh on the north. This signifies that the 14-headed Cobra, Sri Pambatti Siddhar, contains the Three Lords in Himself. This also implies that HE is Parabrahman Himself.
5) This Siddhar temple is popularly known by the epithet 'Samadhi of the Munificent Philanthropist' for the obvious reason that large scale mass feeding was frequently conducted here by Sri Siddharaja Swamiji. Currently the mass feedings are organized by the S.P.S.S.P. trust. True to the epithet, on the days of Adi Thapas in the month of July-August, a very extensive mass feeding is performed every year. So far 16 such feedings have been accomplished and over 20,000 people are fed on each occasion.
Further, all devotes who visit the shrine are fed daily and hence without an iota of exaggeration it is called 'Annadana Samadhi'. Everyone is invited to go in large numbers to this famous shrine of Sri Pambatti Siddhar at Sankarankoil, get His blessings and have a foretaste of the celestial bliss.
PAMBATTI SIDDHAR
The most popular and well known of the siddhar’s is "Pambatti Siddhar" (the snake character) who may be taken to be a true representation of his tribe. He takes the snake for a symbol to represent the human Soul and uses the expression : "AODU PAMBE" (De thou, Dance Snake) as a refrain at the end of each stanza of his poem. The poem of this siddhar is in fewer than six hundred lines and deals with philosophic and spiritual matters in the authentic siddhar pattern with great passion. He sings Lord Siva as the Supreme Power of the Universe. There is a poem on his Guru, Who is credited with super natural powers. He then boasts of the similar powers of his tribe in a mood of fantastic self-adulation, where his imagination runs riot. "We can make men women", he says and adds, "We can destroy" this great universe. He asserts that they have power equal to that of God and can control the elements. He is there, merely expatiating on the Ashtama Siddhis, which is believed to confer eight kinds of devises and super natural powers on those who have achieved it. They are
He then bursts out that they, like Prahima can create new worlds, make him his servants and live in a status of equality with Lord Siva and make Him play with them. Then there is usual tired against this life and its short lived sensual pleasure. The value of reminciation and sacation is also dealt with. He ridicules ideal worship and the Vedas. Agomas and other Scriptures. The cast differences are denounced by him. He has also several stanzas on mystic knowledge of Yoga.
As a poet, he is not contemptible (deserving to be treated with contempt). He has a facility of expression and an imaginative flavour in thought. He holds that those who have no feeling of love in their hearts can never attain salvation. His God vision is pictured in a fine stanza. This poet uses entirely the common speech of the people and has produced powerful effect.
Each one of the stanzas of his work ends in the world "Aodu Pambe". Probably that may be the cause of his name. He seems to belong to Maruthamalai in Kongunadu. It is given in the work above that he got instructions from Sattamuni. As per the lines "Pathir-ar-Sankarankoil Pambatti" found in the old stanza, which is given as source so far, his place of Samadhi has to be taken as Sankarankoil is Tirunelveli District of Tamil Nadu (India).
Scripts taken from:
Chapter Eighteen (Pages 364 & 365) of book entitled "Eighteen Siddhars in History of Siddha Medicine" by Mr. N. Kandasamy Pillai, Former Member, Siddha Science Development Committee and Published by the Government of Tamil Nadu in 1979.
The most popular and well known of the siddhar’s is "Pambatti Siddhar" (the snake character) who may be taken to be a true representation of his tribe. He takes the snake for a symbol to represent the human Soul and uses the expression : "AODU PAMBE" (De thou, Dance Snake) as a refrain at the end of each stanza of his poem. The poem of this siddhar is in fewer than six hundred lines and deals with philosophic and spiritual matters in the authentic siddhar pattern with great passion. He sings Lord Siva as the Supreme Power of the Universe. There is a poem on his Guru, Who is credited with super natural powers. He then boasts of the similar powers of his tribe in a mood of fantastic self-adulation, where his imagination runs riot. "We can make men women", he says and adds, "We can destroy" this great universe. He asserts that they have power equal to that of God and can control the elements. He is there, merely expatiating on the Ashtama Siddhis, which is believed to confer eight kinds of devises and super natural powers on those who have achieved it. They are
- Anima -- Power of becoming the size of an atom and entering the smallest beings.
- Mahima -- Power of becoming mighty and co-extensive with the universe.
- Lagima -- Capacity to be quite light though big in size.
- Garima -- Capacity to weigh heavy, though seemingly small size.
- Prapthi -- Capacity to enter all the worlds from Brahma Loga to the neither world.
- Prakasysm -- Power of disembodying and entering into other bodies (metempsychosis) and going to heaven and enjoying what everyone aspires for, simply from where he stays.
- Isithavam -- Have the creative power of God and control over the Sun, the moon and the elements and
- Vasithavam -- Power of control over King and Gods.
He then bursts out that they, like Prahima can create new worlds, make him his servants and live in a status of equality with Lord Siva and make Him play with them. Then there is usual tired against this life and its short lived sensual pleasure. The value of reminciation and sacation is also dealt with. He ridicules ideal worship and the Vedas. Agomas and other Scriptures. The cast differences are denounced by him. He has also several stanzas on mystic knowledge of Yoga.
As a poet, he is not contemptible (deserving to be treated with contempt). He has a facility of expression and an imaginative flavour in thought. He holds that those who have no feeling of love in their hearts can never attain salvation. His God vision is pictured in a fine stanza. This poet uses entirely the common speech of the people and has produced powerful effect.
Each one of the stanzas of his work ends in the world "Aodu Pambe". Probably that may be the cause of his name. He seems to belong to Maruthamalai in Kongunadu. It is given in the work above that he got instructions from Sattamuni. As per the lines "Pathir-ar-Sankarankoil Pambatti" found in the old stanza, which is given as source so far, his place of Samadhi has to be taken as Sankarankoil is Tirunelveli District of Tamil Nadu (India).
Scripts taken from:
Chapter Eighteen (Pages 364 & 365) of book entitled "Eighteen Siddhars in History of Siddha Medicine" by Mr. N. Kandasamy Pillai, Former Member, Siddha Science Development Committee and Published by the Government of Tamil Nadu in 1979.
A Precise History of Sri Pambatti Siddhar Samadhi at Sankarankovil
The nobility and sublimity of the Cobra, which symbolically represents the power of Kundalini in human beings, is hailed with mystical flavor in more than a hundred verses by Sri Pambatti siddhar, each ending with the refrain 'Dance Thou Cobra!'.He is the last among the noted 18 siddhars. He belongs to the Kozhayi family. The Himalayas are their ancestral land. Essentially the Kozhayi's were cowherds and sheep herds and dependent on the products of cows and sheep. Slowly they moved out of their place and in due course came to South India . Some say that Sri Pambatti Siddhar was born at Thirukkokarnam, near Pudukkottai and some others in the Pandya Kingdom . Mrigasirisham was his birth star in the Tamil month of Karthigai (November-December). He was considered a manifestation of Lord Siva. On being given spiritual initiation by his Guru Sattamuni, as the disciple changed the five elements into a five-headed cobra, he came to be known as "Pambatti siddhar". There are a few who say that he got this name because he lent symbolically in his verses the image of a cobra to the Kundalini power.
Sri Pambatti siddhar attained the eight supernatural powers called 'Ashtamasiddhi' after performing penance for a very long time in a cave on Marudamalai, near Coimbatore in Tamil Nadu. Also he lived in places like Mahalingamalai in Vathiraayiruppu, Kollimalai, Madurai , Puliyur and Bhavani.
Sri Sivaprabhakara Siddhayogi Paramahamsar was the worthy disciple of this great siddhar. The former was born in a Namboodiri family of Kaladi, Kerala. As the Guru and his follower remained inseparable, they did atonement for 45 years on the Himalayas and came to Sankarankoil. Sri Pambatti Siddhar established the statue of Goddess Gomathi Amman there. Later, at the south-west corner, about a furlong behind the temple, amidst punnai trees (now door number 15, Puliyankudi Road). Sri Pambatti Siddhar got established in the state of Nirvikalpa Samadhi (also known as Jeeva Samadhi) at the sacred hands of his disciple.
Some books mention that Sri Pambatti siddhar attained samadhi at Virudhachalam and some at Thirukkadaiyur. However, their claims have no established proof. It may be assumed that Sri Pambatti siddhar would have lived in those places and in order to reveal that the disciple could himself assume the frame of his master, might have got established in samadhi in these two places in the guise of Sri Pambatti Siddhar. This might have been possible for him because Sri Prabhakarar got into the bodies of 15 persons at different times by the unique process called 'Metempsychosis' (Transmigration) and proved himself to be the noble student of his aspired preceptor.
It can be authentically proved that Sri Pambatti siddhar got samadhi only at Sankarankoil. Some such proofs are cited below:
1) In his book entitled "History of Siddha Medicine" written in English by Mr. N. Kannuppillai and published by the Government of Tamil Nadu in 1979, under the chapter "Eighteen Siddhars", the author has written on pages 364-366 about Pambatti siddhar and clearly mentioned that he attained samadhi at Sankarankoil.
2) In the hoary palm leaves of Pulithevar entitled " Nerkattum Seval " in the form of a song there are references to the places where the 18 siddhar's had attained samadhi and in it is mentioned that Sri Pambatti siddhar's place of samadhi is at Sankarankoil.
3) Dr. Yogi S. A. A. Ramiah in his book " A Collection of the Verses of the Eighteen Siddhars for Daily Recitatio n" (in Tamil) too makes a similar mention when he records that Sri. Pambatti siddhar in order to attain Svarupa samadhi in Sankarankoil kindled his cobra power of Kundalini.
4) The Gayatri Mantra of Sri Pambatti siddhar is :
" Om Sankaranaalaya Pathivaazh Sittharaaya
Vechitra Rupaaya Pambatti Sittharaaya Namaha" .
This also makes an identical proclamation.
Thus, beyond doubt, it is established that Sri Pambatti Siddhar's Jeeva Samadhi is only at Sankarankoil and not anywhere else.
The sole disciple of Sri Pambatti Siddhar was Brahmananda Sri Sivaprabhakara Siddhayogi Paramahamsar and that of the latter is Brahmasri Siddharaja Swamiji, who has, at the behest of his Guru, had undertaken the great task of constructing a sacred samadhi Temple for his Guru's Guru. Brahmasri Siddharaja Swamiji had taken up some other truly useful missions to the society. His plan was to construct separate buildings for siddha research centre and for mass feeding, to be housed within the proposed building complex of the siddhar samadhi.
Just in front of the siddhar samadhi lies a big water tank called "Govinda Peri", meant for the annual float festival of the temple. It was in ruins and Brahmasri Siddharaja Swamiji had desilted the tank and renovated its southern and western walls at a cost of about Rs.80,000 and let the people of the area of the town to bathe comfortably in it. Also he had renovated the "Govinda Peri Mutt" and established a "Bhakthi Peeth". He had finished construction of two temples - one dedicated to Lord Ganesh and the other to Lord Balamurugan - and they are meant for public worship.
Brahmasri Siddharaja Swamigal had some more generous plans : to build a charity marriage hall, a serene hall for meditation and a school for the chanting of hymns of the Vedas. The present small sanctum santorium of Sri Pambatti siddhar (presently a thatched shed structure only) is to be built extensively. A proverb says "only one Caste and one Lord". True to that statement, Brahmasri Siddharaja Swamiji did everything without any discrimination of caste, creed and religion. So far many lakhs of rupees have been spent. The aforesaid construction work was estimated to have costed nearly 40 lakh Indian Rupees (INR). Of course, the public voluntarily came forward and donated liberally for this inimitable spiritual cause.
Every sincere devotee is called upon to pay his / her mite by sending an amount equal to at least a day's salary to the Samadhi Peedam and become a part of this unique social service.
Note: The names of those who donate Rs.2,000 or more shall be engraved on the walls of the temple.
The Eminence of Sri Pambatti Siddhar's Samadhi
Some special features of Sri Pambati Siddhar's Samadhi are presented here:1) It is a historically recorded evidence that in order to cure Pulithevar, a daring patriot, of his excruciating stomach pain the then pontiff of Thiruvaduthurai used the ant-hill soil on the Samadhi of Sri Pambatti Siddhar. It readily reveals the curative efficacy of the Samadhi soil. Daily devotes who throng the shrine take the soil to their homes as 'Prasadam'. The Tulsi tank water in the temple cures many diseases and protects devotees from many diseases.
2) There is a grill-structure with 18 lamps, just behind the Siddhar's shrine. The Pranava Mantra "OM" is at its centre. There is a "Trident" at the top of the lamps to refer to the Three Lords, born out of the Pranava Mantra. Each lamp encompassing "OM" stands for a Siddhar.
The prayers of those devotees who keep a small cloth packet containing Sesame seeds in each of these cup like lamps, fill with gingelly oil, light them and pray sincerely are heard and fulfilled at once. This is what devotees who gather at the shrine in multitudes often assert. Brahmasri Siddharaja Swamiji himself once directed some of his devotees to observe this rite in order to rid them of the adverse effects of Mars in the 7th house of their horoscope (Commonly referred as "Sevvai Dhosha" in Tamil Astronomy) or the hostile influence of Raghu, Kethu and Saturn. Those who follow these directions fervently get the following favours:
Those who suffer from
- Sevvai Dhosha get a good life partner,
- Saturn's retardation get peace of mind,
- Issues beget children,
- unemployed get suitable jobs, etc.
4) This is an exquisitely carved four-sided idol. At the top it is a 14-headed cobra spreading its hoods, with figures of Lord Vishnu on the east, Lord Siva and splendid Goddess Gomathi on the south, Lord Muruga on the west and Lord Ganesh on the north. This signifies that the 14-headed Cobra, Sri Pambatti Siddhar, contains the Three Lords in Himself. This also implies that HE is Parabrahman Himself.
5) This Siddhar temple is popularly known by the epithet 'Samadhi of the Munificent Philanthropist' for the obvious reason that large scale mass feeding was frequently conducted here by Sri Siddharaja Swamiji. Currently the mass feedings are organized by the S.P.S.S.P. trust. True to the epithet, on the days of Adi Thapas in the month of July-August, a very extensive mass feeding is performed every year. So far 16 such feedings have been accomplished and over 20,000 people are fed on each occasion.
Further, all devotes who visit the shrine are fed daily and hence without an iota of exaggeration it is called 'Annadana Samadhi'. Everyone is invited to go in large numbers to this famous shrine of Sri Pambatti Siddhar at Sankarankoil, get His blessings and have a foretaste of the celestial bliss.
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