Verse 337 (மந்திர வைப்பு)

← Previous Verse

Next Verse →

தமிழ் பாடல்

ஓ மைம் ஹ்ரீம் க்ரீம் க்ரீம் க்ரீம் ஹும் ஹும்

ஓம் ஸ்வாகா வெனமூலக் கணேசி தன்னை

ஆமெனவே பேதித்தங் வணு வீர்யத்தை

அப்பாலே ஸ்வா திட்டத் ததனிற் தாக்கி

மைம் ஹ்ரீம் ஸ்ரீம் ஹம்ஸஸ் ஸோகமம் மாம்

ஹூங் கென்றே வேதன்முடி யவிழ்த்து மேலே

ஓ மைம் ஹ்ரீம் ஸ்ரீம் ஹம்ஸஸ் ஸோக மிம்மீம்

ஹூங் கென்றே மாலின் முடிப் பேதம் செய்து

Transliteration

Ō maim hrīm krīm krīm krīm hum hum

Ōm svākā venamūlak gaṇēsi tannai

āmenavē pēthiththaṅ vaṇu vīryaththai

appālē svā ṭṭiṭṭath thathanir thākki

maim hrīm srīm hamsas sōkamam mām

hūṅ kendrē vēthanmuṭi yaviḻththu mēlē

Ō maim hrīm srīm hamsas sōka mimmīm

hūṅ kendrē mālin muṭip pētham seythu

Literal Translation

“Om aim hrīm krīm krīm krīm hum hum.

Om svāhā: (to) the ‘Vena-mūla’ Gaṇeśī.

Thus, having discriminated/separated (it), the subtle vīrya (essence/potency).

After that, striking/placing it in the svādhiṣṭhāna.

Aim hrīm śrīm hamsas sogamam mām.

Saying ‘hūṅ’, loosening/untying the knot (mudi) and (raising it) upward.

Om aim hrīm śrīm hamsas soga mimmīm.

Saying ‘hūṅ’, making a piercing/splitting (bheda) of Māl’s knot (mudi).”

Interpretive Translation

Through a sequence of bīja-mantras, the practitioner invokes an inner Gaṇeśa/Gaṇeśī stationed at the pelvic “root” (venamūlam), then refines and separates the subtle vīrya (sexual/creative essence) and directs it into the svādhiṣṭhāna center. With further mantra (including a hamsa/so’ham-type formula) and repeated ‘hūṅ’, the practitioner “unties” and “pierces” successive energetic knots—one described as a “knot/tuft” to be loosened and another identified with Māl (commonly Viṣṇu)—so that the current rises upward through the subtle channeling.

Philosophical Explanation

This passage reads like a cryptic haṭha–tantric instruction embedded in Siddhar idiom: (1) mantric awakening of a guarding intelligence at the lower root (Gaṇeśa as remover of obstacles and gatekeeper of the base); (2) “bheda/pedam” as a technical verb for splitting, differentiating, or piercing—here applied to vīrya, suggesting retention and transmutation of sexual essence into a subtler force (ojas/tejas-like), rather than outward emission; (3) relocation of that refined essence into svādhiṣṭhāna, implying an internal alchemy where desire-energy is converted into upward-moving power; (4) the repeated ‘hūṅ’ functions as a forceful seed used in many traditions to drive prāṇa, break blockages, and “open” knots (granthi). The mention of “Māl” strongly invites the yogic reading of a Viṣṇu-granthi (the knot of preservation/attachment), while “mudi” (knot/tuft/crown-knot) simultaneously evokes both a physical topknot and an energetic constriction. In Siddhar poetics, the body is a temple-laboratory: deities name psycho-energetic stations; vīrya names both semen and potency; and “piercing knots” signifies dissolving layered identifications (tattvas, desires, and attachments) so the current can ascend.

Key Concepts

Bīja-mantras (aim, hrīm, krīm, śrīm, hum, hūṅ)
Inner Gaṇeśa/Gaṇeśī as base guardian (mulādhāra/venamūlam imagery)
Vīrya (sexual essence / subtle potency) and its “separation/refinement” (bheda/pedam)
Svādhiṣṭhāna chakra as a station for re-directed essence
Hamsa / so’ham-type mantra current (breath-linked japa implication)
Granthi (energetic knots) and their “untying/piercing” via mantra
Māl as Viṣṇu (possible Viṣṇu-granthi; attachment/preservation principle)
Upward ascent of prāṇa/kundalinī through the subtle channel

Ambiguities or Multiple Readings

“Venamūlam” can be read as the genital/pelvic root (a yogic locus) but can also carry more general “root-base” meaning; the exact anatomical mapping is intentionally veiled.
“Gaṇeśī” could indicate Gaṇeśa (masculine) by metrical/sectarian variation, or a localized śakti-form stationed at the base; Siddhar texts often blur deity and inner nerve-plexus.
“Vīrya” may mean semen specifically, or more broadly vigor/creative potency/prāṇic essence; the instruction can be sexual-alchemical or purely prāṇic.
“Thākki” (“striking/placing”) might mean concentrating awareness at svādhiṣṭhāna, forcibly driving prāṇa there, or ‘inserting’ the refined essence into that center.
“Hamsas sogamam” is unclear in spelling: it can hint at “haṃsa/so’ham” (breath-mantra), but could also encode a lineage-specific seed sequence; the ambiguity may be deliberate.
“Mudi” can mean a physical topknot/tuft, the crown region, or an energetic ‘knot’ (granthi); the line can be read as loosening a blockage or ‘opening the crown.’
“Māl” commonly denotes Viṣṇu, but in some contexts can denote delusion (māyā) or an alternative referent; thus “Māl’s knot” may mean the Viṣṇu-granthi or the knot of attachment/delusion itself.
“Bheda/pedam seythu” can mean piercing, splitting, opening, or differentiating—each leading to slightly different yogic-technical interpretations.

← Previous Verse Next Verse →