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Yogasutra of Patanjali and Vinayakar

Akaval of Avvaiyar
Introduction:

Avvaiyar was a great saint poetess of Tamilnadu. Among her great

literary works three are important. One is Atticcudi and the second one is
Konraivendan. Both are small works in the form of aphorisms. Because of the
arrangement of aphorisms in alphabetical order and simple words used, and
for their high moral value they are taught at schools. The third one is
Vinayakar Akaval. While the first two works are dedicated to Lord Siva, the
third one is dedicated to Lord Vinayaka. There is yet another Yoga work is
attributed to Avvaiyar by name Avvaik Kural. This book consists of 310
couplets expounding many aspects of Saiva Yoga.

Period of Avvaiyar

Avvaiyar was a great poet, a counsellor between princes, a Siddha and

Yogi etc. The word Avvai means an elderly venerable woman. It seems at least
three persons bore that name in history and created literary works of high
merit. Among scholars the date of Avvaiyar is fixed between 1st century B.CE
to 7th century CE. Traditional scholars fix her in III Tamil Cangam 1 period
which was from 1st B.CE to 3rd century C.E. According to Ramachandra
Dikshitar2 there is lot of literary evidences to show that one poetess Avvaiyar
by name was contemporary of many poets of Kadaiccangam poets like
Kapilar. Historians and Tamil linguists like Dr. Mu. Varadarasanar think that
Avvaiyar who wrote Vinayakar Akaval belongs to 7th CE. According to south
Indian historians, the period between 3rd CE and 14th CE was the period of
Siddha cult and rise of Siddha literature. These Siddhas are revolutionary
saints who lived all over India during medieval period3. In Tamilnadu they
mostly followed Saiva tradition. According to Dr.Ganapathy 4 the Siddhas are
non- conventional yogis who freely practiced local and individual systems of
Yoga. Hence they freely incorporated in to their system practices like asana
and pranayama, and Japa from Patanjali Yoga, and cakra- dhyana and
Kundalini Yoga from, Hatha Yoga. They freely practiced alchemy, Siddha
medicines, astrology etc.

Vinayakar Akaval

Both in Sanskrit and Tamil, Grammatical structure is important. Vinayakar

Akaval is written in Tamil metre called Akaval pa. It is customary in Tamil to
compose devotional songs in akaval pa metre. Though Vinayakar Akaval is
composed in72 lines, since it is composed in Akaval pa metre, the entire poem
is considered as a single sentence only. The title Vinayakar Akaval means ‘a
devotional composition set in Akaval pa metre on Vinayaka’. There is another
text with the same name Vinayakar Akaval attributed to poet Nakkiranar
belonging to III Tamil Sangam period. The work of Nakkiranar is three times
larger than Avvaiyar’s work. Saint Avvaiyar’s Vinayakar Akaval is immensely
popular among Tamils and it is a daily prayer book for lakhs of people.

The other two works Atticcudi and Konraivendan are dedicated to Lord
Siva. Why has she dedicated this yoga work to Vinayaka? To understand this
we have to dwell a little on symbolism in Hinduism. Vedas and Puranas
employ symbolism. The weapons in the hands in Gods, the colour of the Gods,
etc. have spiritual significance. The Garuda personifies the Vedas, Vrsabha
symbolizes mantra with effort, mayura symbolizes prapanca, and elephant
symbolizes yoga5. Hence the Lord Gajanana is considered lord of yoga. Since a
jiva/ sadhaka require yoga for his liberation, Avvaiyar composed Akaval in
praise of Lord Vinayaka. As already noted Vinayakar Akaval is a small work
with only 72 lines. Outwardly it is very simple. But to understand the inner
meaning is difficult. The knowledge of Astanga Yoga of Patanjali, HathaYyoga,
MantraYoga, Vasi Yoga (the science of breath) and Saiva Yoga are needed for a
clear interpretation of Vinayakar Akaval.
Because of the difficulties in understanding the text there are very few
commentaries, that too written in twentieth century. In 1954 Rasapati 6 wrote
a commentary, and in 1982 Mi.Pa Somasundaram 7, a noted Tamil scholar
devoted 150 pages in his Cittar Ilakkiyam volume II. Both these texts follow
Saiva tradition.

As already noted Vinayakar Akaval is a small work with only 72 lines.

Outwardly it is very simple. But to understand the inner meaning is difficult.
The knowledge of Astanga Yoga of Patanjali, HathaYyoga, MantraYoga, Vasi
Yoga (the science of breath) and Saiva Yoga are needed for a clear
interpretation of Vinayakar Akaval .

Because of the difficulties in understanding the text there are very few
commentaries, that too written in twentieth century. In 1954 Rasapati 6 wrote
a commentary, and in 1982 Mi.Pa Somasundaram 7, a noted Tamil scholar
devoted 150 pages in his Cittar Ilakkiyam volume II. Both these texts follow
Saiva tradition.

Elements of Yoga in Patanjali Yoga sutra in Vinayakar Akaval

Patanjali’s Astanga Yoga is a comprehensive work on Yoga. Moreover it is

the earliest written Yoga work in India. It has been influencing Yoga literature
all over India from early times. Avvaiyar’s Vinayakar Akaval is not an
exception. But, Avvaiyar in her Akaval takes the sadhaka in a single path and
lead him through all Yogic steps systematically to achieve svarupa
avasthana which is the goal of Patanjali Yogasutra. In fact Avvaiyar takes the
enlightened soul/ Jivan mukta to the lotus feet of Lord Vinayaka.

Structure of the works

Patanjali Yogasutra consists of 195 aphorisms and it is divided into four

padas. In the first pada which is Samadhi pada there are 51 aphorisms which
are considered to be the theory portion expanding the Astanga Yoga. The
second pada, Sadhana pada and the third Vibhuti pada are portions explaining
the practices of Astanga Yoga. TheSadhana pada explains practices related to
the first five limbs of Patanjali, i.e. yama, niyama, asana, pranayama and
dharana and Vibhuti pada explains practices related to dharana, dhyana,
samadhi and samyama other limbs of Yoga sutra. The fourth section Kaivalya
pada explains the state of realized souls.

Avvaiyar in herVinayakar Akaval devotes the first 15 lines as dhyana. From

line 16 to 54 she explains various methods employed by Lord Vinayaka to help
the sadhaka in warding off the impediments to his progress in his sadhana.
From line55 to 70 she talks about the experiences of a true sadhaka in his
spiritual journey. The last two lines (lines 71 and 72) explain the final state of
attainment of the sadhaka. Avvaiyar also employs the techniques of theory
followed by practices. Vinayaka initiates a mantra to the sadhaka followed by
some practices. Then again he initiates another mantra followed by more
practices. In this way Vinayaka initiates 4 mantras and 29 practices in his yogic
journey. First he initiates Pancatcara, then Pranava, followed by the two
bijaksaras to regulate the Ida and Pingala nadis and lastly the Ajapa mantra.
Whenever he gives an upadesa to sadhaka he does it gently and whenever he
cuts samskaras that are impediments to his progress of Yoga sadhana he cuts
them mercilessly.

Avvaiyar in her Akaval includes practices of pranayama, dharana, dhyana and

Samadhi of Astanga yoga, cakra dhyana, kundalini dhyana and bhandhas of
Hatha yoga, and some Saiva practices (சரியை-Sariyai-reading of scriptures;

கிரியை-Kiriyai- performing pooja; யோகம்-Yoga; ஞானம்-jnanam ) and வாசி

யோகம்-VasiYoga-science of breath.

The concept of God

 In Yoga sutra God is needed as an object for concentration of mind.
The sutras

Isvarapranidhanadva I-23

Tasya vacakah pranavah I-27

Tajjapastadarthabhavanam I-28

indicate how the concept of God helps in control of senses and control
of mind. In Vinayakar Akaval Avvaiyar invokes Lord Gajanana in the first
15 and continue the Yoga practices under his constant guidance only. As
a mother nourishes her child by providing food to her child in three
different ways based on its capacity, Vinayaka based on மன பரிபாகம்

(mana paripakam) of sadhaka. In the end the sadhaka surrenders to God

as his final action and seeks a place permanently under his feet.

இப்பொழுதென்னை ஆட்கொள்ள வேண்டி-line14

தாயாய் எனக்குத் தானெழுந்தருளி-line15

தத்துவ நிலயைத் தந்தெனையாண்ட-line71

வித்தக வினாயக விரை கழல் சரணே- line72

The Yoga in Vinayakar Akaval is Sabija yoga whereas Patanjali Yoga

sutra pays attention to mainly Nirbija yoga. Both Patanjali and Avvaiyar
believe in dualistic nature of Jiva and Isvara.

God as guru
 A man is always indebted to four persons in his life, ie. mata, pita,
guru, and deivam. Among the four, guru is most important. For, among
the four purusarthas moksa is most difficult to attain and only with the
Upadesa and guidance of a guru it is attained. All native religions of India
have given highest place to a guru. Indeed all Gods in Hinduism vie with
one another to bless his devotees in the form of a guru. We know Sri
Daksinamurthi as mouna guru .Sriman Narayana in the beginning of each
kalpa , taking the form of a hamsa gives Vedas to Brahma. Similarly in
the beginning of each manvantara he imparts Vedas to a new set of
Saptarisis. In each Dvapara yuga as Vyasa he divides Vedas in to
different branches. As Hayagriva he is also Lord of learning. As Sri Krisna
theJagat guru he gave Bhagavatgita. The sutra

Sa esa purvesamapi guruh kalenanavachchedat I-26

Fully echoes this idea. However there is no specific injunction in Yoga

sutra to seek and worship God. Even the sutras

Isvarapranidhanadva I-23

Tasya vacakah pranavah I-27

Tajjapastadarthabhavanam I-28

are only means for concentration of mind.

The song of Tamil Cangam poet Nakkiranar திருமுருகாற்றுப்படை

(Tirumurukarruppadai ) shows that Sri Subramanya was worshipped as a

guru. Though Tirumular Tirumandiram, a very early Tamil tantra work and
many other literary works have given a place to Vinayaka in the
invocation poem of their works, we find that only in Vinayakar Akaval of
Avvaiyar Sri Gajanana is worshipped as Yoga Guru par excellence.

The Muladhara Ganapati stays with sadhaka from the beginning and leads
him step by step in spiritual ladder. In Tamil there is a saying அண்டத்தில்

உள்ளது பிண்டத்தில் உண்டு (what is in macrocosm is present in

microcosm). So Vinayaka through Antar yaga leads the sadhaka through

all steps till he becomes enlightened and willingly belongs to Vinayaka.

Manas

Patanjali devotes number of sutra vakyas to reveal the methods to

control indriyas and manas. Apart from yama and niyama practices other

choices are given in sutras:

Tasya vacakah pranavah I-27

Tajjapastadartabhavana I-28

Prachchhardana vidharanabhyam va pranasya-I-34

Visayavati va pravrittihruthpanna manasah sthitinibandhani-I-35

Visoka va jyotismati-I-36

Vitaragavisayam va chittam-I-37

Svapnanidrajnanalambanam va-I-38
Yathabhimatadhyanadva-I-39

According to Avvaiyar Vinayaka initiates the in the beginning the

sadhaka into Pancatcara mantra.

திருந்திய முதலைந்தெழுத்துத் தெளிவாய்ப்

பொருந்தவே வந்தென் உளம் தனில் புகுந்து Iine-19, 20

This is followed by திருவடி தீக்ஷை (Pada diksa)

குருவடிவாகிக் குவலயம் தன்னில்

திருவடி வைத்துத் திறமிது பொருளென Iine-21, 22

This is followed by Pranayama and Dhyna practices which results in

controlling of senses (indriya vasikaram). This is followed by Pranava
upadesa which helps in complete Indriya nigraha.

ஒன்பது வாயில் ஒரு மந்திரத்தால்

ஐம்புலக்கதவை அடைப்பதும் காட்டி line-33, 34

Pranava

In Patanjali Yoga sutra Pranava japa and contemplation of its meaning

are means for controlling senses and manas. In Vinayakar Akaval its role
is multifold. In Saiva tradition, the Dhyana of Siva is non-formal. Here
Avvaiyar differs from Saiva tradition. In the first 12 lines of Akaval she
describes elaborately Lord Vinayaka in the form of Gajanana. In Samadhi
pada, Patanjali prescribes many methods for contemplation. The sutra
 Tasya vacakah pranavah I-27 is taken by Avvaiyar. Though Tamil
tradition claims Narayana, Mahesvara, Subramanya, Vinayaka, and Devi are

represented by the letter Om. Avvaiyar in her Akaval uses the word

‘திரண்ட முப்புரிநூல் திகழ் ஒளி மார்பும்8 (line-12) (Tiranda muppuri nul tikaz
oli marpum)

indicating that mantra, vidhi and arthavada (mantra, method of

upasana and concept of the Upasana Murti) are identical. i.e.

mantra is Pranava, his form resembles the letter Om, and the
Prana that goes in the body while uttering the syllable is in the
shape of Pranava. Since Vinayaka represents Om in Tamil she has

taken Vinayaka as the presiding deity of her Yoga work. Vinayakar

Akaval is not a crash course for Siddhis. Instead it is a kind of
Sahaja Yoga where, in the course of a lifetime a sadhaka realizes
God.

Concept of liberation

According to Patanjali the aim of Yoga is

Tada drstuhu svarupevasthanam I-3

The aim of yoga is to help Jiva/ sadhaka to succeed in citta vrtti

nirodha and attain the state of svaroopa avasthana. What happens
to the liberated soul/ enlightened soul/ the soul which has reached
kaivalya state after casting of his mortal body? Patanjali in Samadhi
pada (chapter-I) uses words connected to Isvara in six sutras-

Isvarapranidhanad va-I-23

Klesakarmavipakasayai aparamrushta purusavisesa Isvarah-I-24

Tatra niratisayam sarvajna bijam-I-25

Sa esa purvesamapi guruh kalenaanavchchhedat-I-26

Tasya vachakah pranavah-I-27

Tajjapastadarthabhavanam-I-28

Where as in the fourth chapter (kaivalya pada) there is no mention

about Isvara. Depending upon the Samyama done by the sadhaka
he attains siddhis and can enjoy heavenly pleasures for a long
time.

1. He gets a new celestial body and visits all worlds and enjoys
all heavenly pleasures without any restriction.

2. He gets a new celestial body and if he wishes can create new

worlds, new pleasures.

The first two categories of people are described by Patanjali

as videha, and prakritilayas

Bhavappratyayo videhaprakriti layanam I-16.

 They after enjoying the heavenly pleasures for a very long period,
take birth again on earth. Same is echoed in Vayu Purana:

Dasa manvantaraniha tishtanti indriya cinta:

Bhoudika: satam purnam sahasram tvabhi manika:

Boudaataamasa sahasrani tisthanti vigatajvaraa:

‘ those who do upasana on indriyas as atma enjoy for 10

manvantaras, those who do upasana on panca bhuta and tanmatras
as atma enjoy 100 manvantaras, those do upasana on panca bhuta
and ahamkara enjoy for 1000 manvantaras, those who do upasana
on ahmkara and budhi tatva enjoy for 1000 manvantaras. These
bhava-pratyayas never cross Prakrti mandala and at the end of the
period reborn on earth.’

The third category of people get a celestial body and having

understood the futility of the pleasures he has previously
experienced, contend in absolute kaivalya state or kevala kaivalya
state and remain ‘ever enjoying himself without rebirth’.
.

Purusarthasunyanam gunanam pratiprasavah kaivalyam

svarupapratista va citisaktiriti IV-34

In the last two lines of Akaval. From line 16 to line 54 various Yoga
practices to ward off afflictions are described. From line55 to line 70 the
anubhuti derived from these practices are described. The lines 71 and 72
describe the final state of attainment of the sadhaka. Avvaiyar clearly states
the position attained by the enlightened soul and the state of the
enjoyment of the soul. ‘ தத்துவ நிலையைத் தந்து எனையாண்ட

வித்தக விநாயக விரை கழல் சரணே lines-71,72

‘Tatvamasi’ is mahavakya belonging to Sama veda. Avvaiyar says that the

Yogi will attain that state. This mahavakya is interpreted in two ways.
According to Advaitic School the jiva is identical to Brahmam. The
Siddhantins interpret the state where the enlightened jiva is similar to
Brahmam in many respects, but never equal to Brahmam and he seeks
servitude forever under the upasana murti and that is where his pleasure
rests. He too will never return to prakrtimaya again. This, Avvaiyar states
in her last sentence, ‘I surrender at the feet of Vinayaka’.

After attaining svarupa avasthana?

Patanjali has not said anything about these Jivan mukta’s’ life in
this world after attaining realization. But Avvaiyar says that Gajanana

will keep him in the company of other realized souls and the Yogi
will be contemplating on the meaning of Pancaksara till he casts off
his mortal body.

வேடமும் நீறும் விளங்க நிறுத்திக்

கூடும் மெய்த்தொண்டர் குழாத்துடன் கூட்டி

அஞ்சக்கரத்தின் அரும் பொருள் தன்னை

நெஞ்சக்கருத்தின் நிலையறிவித்து –line-67-70

Rebirth

In the case of devotees of Vinayaka there is absolutely no rebirth.

For, at the beginning of Yoga practice itself the sadhaka has
surrendered to god. Accepting that Vinayaka decided to “posses’ the
sadhaka completely.

இப்பொழுதென்னை ஆட்கொள்ளா வேண்டி Iine-16-

At the end also he surrenders to god. In the case of sadhakas of

Patanjali Yoga as we have already seen some categories will be born
again (Videhah, Prakrtilina).

Conclusion

Vinayakar Akaval is a classical yoga text written by poetess Avvaiyar, who

has given an encompassing yoga practice. She has basically followed
Patanjali and at the same time incorporated useful practices from other
schools of Yoga.

Ujjati anena iti yogah. Though Avvaiyar has taken the sadhaka
step by step in yoga ladder taking Vinayaka as the Upasana
devata, we can use the same system with appropriate modifications
in the upasana of other devatas i.e. Visnu, Siva Subramanya, and
Devi too, and reach the same goal.

References
1. According to Tamil tradition there were 3 Cangam periods.
Historians refer to the last one and consider earlier two as
legendary. The Cangam literature thought to have been produced in
the Cangam academics of each period. The third Cangam period is
between 3 B.CE and 4CE.

2. Ramachandra dikshitar.V.R. Studies in Tamil Language and History,

University of Madras, 1936 pp171

3.Dr.Ganapathi, Tamil cittarkal

4. Dr.Ganapathi

5. Garuda: tasya yajureva sirah I samadksinappaksh I Rik

uttarppaksah I atharvangiraso puchcham- Taitriya I

Elephant personifies Yoga: elephant has four strong legs. Yoga

rests on சரியை, கிரியை, ஞானம், யோகம் (reading of holy books, performing
religious rites, yoga and jnana). Elephants have large ears. A sadhaka

should here lot of sad visaya. Elephant has long trunk. A sadhaka

need to practice Pranayama. If elephants appear in dream elders

will advise him to seek a guru and get initiation in spiritual science.
In temple festivals the consorts of Siva, Visnu, Subramanya are
taken in Gaja vahana to the marriage hall indicating that a jiva
requires the assistants of Yoga to attain God.
6.Rasapati, Vinayakar Akaval (Tamil), Amrutavani prasuralayam,Chennai-1.
1954

7. Mi.Pa.Somasundaram, Cittar Illakkiam, Vol.II, Annamalai University,

Chidambaram.

8. The holy thread (yagyopavetam) which adorns the body of deities has
spiritual meaning. In the case of Visnu, Siva, Subramanya and even Devi
they appear as three separate strands. The three strands represent
mantra, vidhi and artavada.

9. Vinayakar Akaval includes some Tantric practices also. Mantra sastra

gives mantras for worshipping the Cakras in the body and to control the
nadis. By propitiating Ida and Pingala nadis with proper bijaksara, i.e.

Srim and Hrim with prefix and suffix letters, we can control (vasya)
the nadis so that Prana air will move upward through the central
nadi Susumna.

10.Kadalankudi Natesa Sastrikal, Patancali Yogasutram, Kadalangudi

Publications, Chennai pp87,88,89

11. Patanjali Yogasutra, Rama Prasada, Munshiram Manoharlal Publications,

New Delhi.