In Tamil, the term Vedam (from Veda) is said to originate in the root veidam or "that which hides." Likewise, to the Tamils, all forms of sacred lore are thought to conceal more than they reveal. Though this is in no way removed from the sacred literatures of greater India which revels in a sea of secret lore, the Tamil Siddhas had a special knack for obscure and haunting imagery with which they would carefully layer into a complex weave of disparate, but congruous, lines of reference. These Tamil Siddhas called their 'double meaning language,' suunya sambhaasanai. Like the 'twilight language' or sandhyaa bhaasa of their northern counterparts it formed a vehicle for structuring symbols sets into complex patterns that would allow for multiple definitive readings for a single passage.

Such a contrived layering of meaning poses certain problems for the translator. Invariably some compromise must be made, and by extension, some threads of discourse will be severed. Many translators, functioning under the assumption that they perceive every strata of reference, will be compelled to highlight or outright explain the layers of meaning which they deem most relevant. Even strict adherence to the letter will compromise the work because of the inherent constraints of the target language.

A single verse, presented in imagery often simultaneously sacred and profane, may expound a quaint folk romance, alchemical recipe, complex tantric visualization or pranayama practice, a kind of cosmological diagram, and a host philosophical viewpoints all at once. Particularly, the enigmatic writings of the Siddhar Bhogar, reveals an erudite fluency in the language of tantric symbolism. His Elaayiram or "7000" presents a complete cosmology, system of yogic practice, and maps out the visionary terrain that the Kundalini Shakti transverses.

I propose to write an introduction to his opening 82 verses, by presenting the more codified aspects of the symbol system which he employs and by analyzing the previous works operating in the pan-Indian tantric tradition which he appropriates and elaborates on. I hope to show how Bhogar and the Tamil Siddhas have modified earlier established tantric symbol sets by superimposing indigenous image structures that function to enhance the earlier referential system.

In addition to the array of verses penned by Bhogar in the latter part of the 17th century, I will discuss how sunya sambhaasanai has been employed by other Siddhar poets such as Tirumulaar, Avaiyar, Paambaatticittar, Bhaadragiriyar, Kudambaicittar, and the more contemporary Raamalingar. I'll also show how strikingly similar symbol structures were used by European Alchemists and Hermeticists such as are found in works like Atlanta Fugiens, The Seventh Tablet of Mercury, etc.

I will present some of the problems that have undermined the referential expansiveness of previous translations of the Tamil Siddha works, outlining my own struggles with particularly difficult passages, and will hopefully offer a few viable solutions.
 
 
 
 
Sources in English
Banerjee, Akshaya Kumar. Philosophy of Goraknath with Goraksha-Vacana-Sangraha. Delhi: Motilal Benarsidas, 1983.
Briggs, George Weston. Goraknath and the Kanphata Yogis. Delhi: Motilal Benarsidass, 1982.
Dyczkowski, Mark S.G. The Aphorisms of Siva. Albany: State University of New York Press, 1992.
-------. The Canon of the Saivaagama and the Kubjikaa Tantras of the Western Kaula Tradition. Delhi: Motilal Benarsidass, 1989.
-------. The Doctrine of Vibration. Albany: State University of New York Press, 1987.
Ganapathy, T. N. The Philosophy of the Tamil Siddhas. New Delhi: Shri Jainendra Press, 1993.
Silburn, Lilian. Kundalini: The Energy of the Depths. Albany: State University of New York Press, 1988.
Singh, Jaideva. Abhinavagupta: A Trident of Wisdom. Albany: State University of New York Press, 1988.
-------. Ksemaraaja: The Docterine of Recognition. Albany: State University of New York Press, 1990.
-------. Pratyabhijnaahridayam. Delhi: Motilal Benarsidas, 1982.
-------.- The Yoga of Delight, Wonder, and Astonishment. Albany: State University of New York Press, 1991.
-------. The Yoga of Vibration and Divine Pulsation. Albany: State University of New York Press, 1992.
Svoboda, Robert E. Aghora II: Kundalini. New Delhi: Rupa & Co., 1993.
Venkatraman, R. A History of the Tamil Siddha Cult. Madurai: Ennes Pub., 1990.
White, David Gordon. The Alchemical Body: Siddha Traditions of Medieval India. Chicago: The University of Chicago Press, 1996.
Woodroffe, John. The Great Liberation. (Mahanirvana Tantra). Madras: Ganesh & Co., Sixth edition, 1985.
-------. The Serpent Power. (Sat-Cakra-Nirupana). Madras: Ganesh & Co., Sixth edition, 1985.
Zvelbil, Kamil V. The Smile of Murugan. Leiden: E.J. Bill, 1973.
-------. The Poets of the Powers. London: Rider & Co., 1973.
-------. Tamil Literature. Wiesbaden: Otto Harrassowitz, 1974.
Sources in Tamil
Battiragiriyar. Meynyaanappulambal. (Hand written manuscript).
Bhogar. Ezhaayiram. Chennai: Thaamarai Nuulaham, 1995.
Kuthambaicittar. Kuthambaicittar Padal. (Hand written manuscript).
Raamalingar. Thiruvarudpa (Volumes 2, 9, & 10). Chennai: Maaruthi Press, 1983.
Tirumular. (with English translation by B. Natarajan) Tirumantiram. Chennai: Sri Ramakrishna Math, 1991.