வாசியினைப் பிறையார விட்டோன் வாழ்க்கை
வயதீரெட் டாயிரமாம் வளமை காணே
வாசியினை பிந்துமணி யாக்கிக் கொண்டான்
வபதறுபத் தாயிரமாய் வயங்கு மென்பார்
வாசியினை நாதாந்த வசமாக் கிட்டான்
வயதுகணக் கில்லையடா வாழ்வான் வாழ்வான்
வாசியினை யுண்மணிக்கே வார்த்தா னப்பா
வானமரன் நித்யசிரஞ் சீவி தானே
vaasiyinaip piraiyaar vittoon vaazhkai
vayatheeret taayiramaam vaLamai kaaNae
vaasiyinai pinthumaNi yaakkik koNdaan
vapathaRupath thaayiramaay vayangu menbaar
vaasiyinai naathaantha vasamaak kittaan
vayatukaNak killaiyadaa vaazhvaan vaazhvaan
vaasiyinai yuNmaNikkae vaarththaa nappaa
vaanamaran nithyasiranj cheevi thaanae
“See the prosperity of the one who has ‘let the Vāsi’ go to/through the crescent(-bearing) [path/person]: his life becomes twenty‑eight thousand years.
He who took the Vāsi and made it a ‘Bindu‑jewel’—they say his age shines as sixty thousand.
He who set the Vāsi under the sway of ‘Nāda‑anta’—there is no counting of his age, sir; he will live, he will live.
He who poured/placed the Vāsi into the ‘True‑jewel (Un‑maṇi)’—he becomes a celestial immortal, a Nitya‑Cirañjīvi (ever‑long‑lived) indeed.”
When the yogin redirects and stills the moving breath‑force (vāsi/prāṇa) into subtler inner stations—first into a lunar (cooling) current, then into bindu as an inner “jewel” of conserved essence, then into the terminus of inner sound (nāda‑anta), and finally into the unmani/“true jewel” state beyond ordinary mind—longevity expands from an extraordinary but still measurable span, to a still greater span, and finally to a condition described as “beyond calculation,” i.e., deathless or functionally immortal.
This verse is structured as a graded map of Siddhar yoga where mastery over vāsi (often: the breath, prāṇavāyu, or the subtle current that rides the breath) yields increasing freedom from time.
1) “Vāsi … to/through the crescent (பிறை, pirai)” can indicate a lunar/Idā‑type cooling channel, or the moon symbolism of Śiva (the crescent‑wearer). In Siddhar physiology, “cooling” and “stilling” the winds prevents the body’s inner heat from wasting vital essences. Hence the promise of a vast but still finite lifespan (“28,000”).
2) “Making vāsi into bindu‑maṇi” points to a yogic–alchemical conversion: the restless breath‑wind is refined into bindu (the subtle “drop,” also resonant with reproductive essence/ojas), described as a maṇi (jewel). This is a standard Siddhar trope for preserving and sublimating semen/ojas and transmuting it into tejas and higher vitality—thus a greater lifespan (“60,000”).
3) “Nāda‑anta” (the ‘end/terminus of sound’) evokes interior yogic audition (anāhata nāda). When vāsi is made subservient to, or absorbed into, the culminating inner sound, the breath becomes extremely subtle; ordinary metabolic time is said to loosen. Therefore the text shifts from large numbers to “no counting of age.”
4) “Un‑maṇi / uṇ‑maṇi” is deliberately cryptic: it can mean the ‘true jewel,’ or the ‘jewel within,’ and it strongly resonates with unmani (the mind‑transcending absorption used in Tamil/Saiva yogic vocabularies). Placing vāsi there implies the final interiorization of prāṇa into a non‑dual stillness. The result is styled as “vāṉamaran” (a deathless celestial) and “nitya‑cirañjīvi” (ever‑long‑lived)—not merely long life, but a state beyond ordinary decay.
The numbers (28,000; 60,000) need not be read as biological claims; Siddhar texts frequently use hyperbolic lifespans as coded markers for stages of prāṇic mastery. They also may allude to breath‑counts and time‑cycles (how breath governs the sense of time), while keeping the teaching veiled.