When I turned to books and the net for more information and understanding of the subject matter, it was interesting to learn about the body from the perspective of the Siddhas. How does the understanding defer from Allopathy? We are told that,
"Western medicine is symptomatic whereas Ayurveda looks at the root cause of the dis-ease. Ayurveda looks at the Roga (disease) and the Rogi ( patient) individually and provides a tailored treatment plan accordingly. The practitioner will identify your Dosha (Vata/Pitta/Kapha) and then prescribe your treatment. Western medicine practitioners are well trained to handle emergency situations and with the evolving high-quality biomedical technology, a plethora of treatments are available today. Ayurveda cannot be used alone during a casualty." (https://www.arogyaveda.org/post/ayurveda-vs-western-medicine)
It is interesting to note that the dosas are composed of the elements. Vata is composed of space and air; Pitta is composed of fire and water; Kapha is composed of earth and water. It is equally interesting to know that they carry attributes or qualities that govern our composure and emotions that stem as a result of a balance or an imbalance in our dosas respectively.
Vata is the subtle energy associated with movement — composed of Space and Air. It governs breathing, blinking, muscle and tissue movement, pulsation of the heart, and all movements in the cytoplasm and cell membranes. In balance, Vata promotes creativity and flexibility. Out of balance, Vata produces fear and anxiety.Pitta expresses as the body’s metabolic system — made up of Fire and Water. It governs digestion, absorption, assimilation, nutrition, metabolism, and body temperature. In balance, pitta promotes understanding and intelligence. Out of balance, pitta arouses anger, hatred, and jealousy.Kapha is the energy that forms the body’s structure — bones, muscles, tendons — and provides the “glue” that holds the cells together, formed from Earth and Water. Kapha supplies the water for all bodily parts and systems. It lubricates joints, moisturizes the skin, and maintains immunity. In balance, Kapha is expressed as love, calmness, and forgiveness. Out of balance, it leads to attachment, greed, and envy. (https://www.ayurveda.com/resources/articles/ayurveda-a-brief-introduction-and-guide)
We are often told that we mirror what is in the universe too. From https://www.ayurvedacollege.com/blog/ayurveda-and-cycles-time-how-doshas-rule-day/ we learn further.
There is a natural ebb and flow within the natural world, including within your own body and mind. Vata, Pitta and Kapha are energetic forces that govern the tides of your life, and if you understand these forces, you can tune into the natural rhythms of the world, and make informed choices to help steer your life into healthful, harmonious directions.
We learn that there is a cycle of times as to how the dosas rule the day. Read further at https://www.ayurvedacollege.com/blog/ayurveda-and-cycles-time-how-doshas-rule-day/ It is true that the purging of the three dosas in me kept to regular hours and coincided with the cycle of times mentioned.
Sharing my current state with Arivananthan, he made me realized a few things that Tavayogi, Ramalinga Adigal, and Agathiyar had told me earlier. When I had asked if Tavayogi would achieve a certain state of spirituality, he humbly replied that he could not as time had passed, telling me that it had to take place before 60 years of age. Arivananthan too told me the same. As to the word of caution by Agathiyar in doing the full set of exercises again, Arivananthan explained that we needed to find the right postures and pranayama techniques that are conducive to our body temperament as we age. I understood what was applicable to a 48-year-old would not be applicable when he turns 61. As for the obstacles to meditation that were placed promptly just as I was instructed to go within, Ramalinga Adigal told me that I have to live with it and that I shall soon get over it. Arivananthan tells me instead of ignoring them, to accept them and be at peace with them. This attitude shall help us overcome these obstacles.
From https://www.kalindiyoga.co.uk/ we learn about the sheaths or koshas that are related too.
"The food sheath or Annamaya kosha pertains to our physical bodies made up of the material elements of the physical world."
As Ruzbeh N Bharucha mentions seven cosmic energies residing in the causal body, we learn that,
"We are composed of five vital energies, all of which flow through the physical body via the astral plane; prana, apana, samana, udana and vyana". The pranamaya kosha that belongs to the astral body, contains the five organs of action (the karma indriyas); mouth, hands, feet, anus and genitals. Within this kosha, we experience hot, cold, hunger, and thirst etc."
"The mental sheath or Manomaya kosha sits in the astral body too. We can experience thinking, doubting, anger, lust etc. The elements are; mind (manas), subconscious (chitta), and the jnana indriyas (the organs of knowledge; eyes, ears, nose, tongue, and skin)."
"The intellectual sheath or Vijnanamaya kosha relates to the astral body. It consists of the intellect (known as the buddhi) which analyses the information we receive. It also controls the ego (ahamkara), our self-assertive principle. It works alongside the five organs of knowledge, listed above. Discrimination and decision making are its manifestations."
"The bliss sheath or Anandamaya kosha is the only kosha that sits in the causal body. It's the part of us that experiences bliss, joy, and peace. This is the part of us that we tend to lose connection with as it's the most difficult body to feel. Our aim in yoga is to reach a connection with the anandamaya kosha - when we reach that inner place where everything is silent and calm, we have found our connection with anandamaya."
My friend in a very timely manner received a message this morning from his guru during meditation. How wonderful it was to read it because it pertains to today's post. I told him that his guru as always comes through him to give the final touch to these posts. He wrote,
I asked Her about bodily changes taking place in sadhana. She said that they are a consequence of sadhana, but, that no Master will let those changes cause bodily discomfort beyond what can be tolerated.
I am so elated that she echoed what Agathiyar and Ramalinga Adigal said, having briefly mentioned what was taking place and telling me that I have to go through them but rest assured that they would be at my side. She has answered the fear, questions, doubts, happenings, and changes, that arise as I battle with my body trying to understand why it is behaving the way it does, and struggle to settle into meditation. Amma continues,
"That worship of the Supreme, done by this embodiment (the gross body), is Bhakthi Yoga. When sufficient, diligent progress is made on the Path, with the Grace and Blessings of the Masters, that worship turns inwards, towards the Source, the Self, it is the beginning of Gnana Yoga. As one goes further inward, the process of internalisation gets more intense. The embodiment ceases to be relevant to sadhana. The annamaya kosam exists merely as a shadow. The sadhana is continued by the sukuma sareera... a combination of manomaya kosam and pranamaya kosam (astral body). This retains the wisdom and karma of sadhana, transversing the many births the soul takes, until, one fine day, in the suitable birth, Gnana is given to the soul, by the Masters and Lord Shiva. Oneness becomes a reality. Though the soul retains its identity and performs gross deeds, with the instrument of the body, in addition to the subtle deeds performed, it is no more under the sway of Maya. (ஆணவமும் கன்மமும் உண்டு; மாயை இல்லை). The science and tantra of creation, sustenance, and dissolution becomes clear, as is the role played so far, and henceforth."
"Such a time period is measured by Prana. The external breath is not material or relevant to sadhana, though it is required in the beginning. When Prana takes control, the mind starts to die. Pulsations of the Prana is the only determinant that can be gauged but not controlled. If your sadhana is good, then, you feel the beat of Prana. The best way to know your progress is to be aware that as you enter deeper into meditation, the body reduces, and ceases to breathe. Watch this."