First, he had made me frustrated as I could not find the answers regarding Udal, Uyir, and Atma, listening to talks online and reading the books. Praying that someone in our circle could have stumbled on these answers as they sat in meditation during the past two years of solitude brought on by Agathiyar and the forced confinement due to the pandemic, sadly none had direct experience that they could share. Figuring for myself what it could probably be, I posted my understanding at "QUEST FOR THE SOUL & SPIRIT". Then Agathiyar came immediately giving us a brief explanation through a memo. Over the past days, as I brood over the contents of the memo and the answers, I am beginning to get insights and understanding and see it rather clearly now. I see the pattern and the design behind all past happenings. I see all the previous reading, learning, and experiences fall into place in this grand design. I understand life better. Instead of dishing out answers the easy way or passing out the answers to the questions, he had us read and talk about it, figure out for ourselves and finally gave us the answer sheet.
Talk about god makes us aesthetical and elated. But the feeling soon goes away just like attending a motivation course gives us a boost for some time and it dies down. The state of ecstasy is to be sought. And to forever remain in it is the idea. Tavayogi said that we should learn to extend these brief moments. Agathiyar too says in the memo to us that practicing to live in these heightened moments of vibration one shall reach him. The intensity of the vibration gathers momentum and extends to the range of Erai's. Hence man becomes god. Not that he physically transforms into the many forms of his but takes on the nature of god that is the vibration, the dance of the particles as Balakumaran Aiya reveals as having seen when he asked Yogi Ramsuratkumar to show him god and the Yogi stroked his back.
In "An Introduction to the Philosophy of Ramalinga Swami" by Dr. C Srinivasan, published by Ilakkia Nilayam, Tiruchi, 1968 we learn of Uyir Anubhavam. As we have come to learn that the breath is Uyir, Uyir Anubhavam would mean experiencing the breath. In expanding this experience by prolonging these rare moments, when there is the spontaneous flow of God that would be Arul Anubhavam.
Spending time with my grandchildren shows me that I need to unlearn and relearn to become like them. I need to become a child again not that I become dependant on others for all my needs but to adopt the nature of a child in seeing things. I ask my grandchildren often what is in their thoughts; what are they looking at as often there are lost in thoughts for brief moments. These are the brief moments where they make contact with the Atma. In those moments of a close encounter with the divine grace, when we lose our identity, when the "I", is lost, the Atma is revealed. It becomes the watcher without registering the sights, sounds, and thoughts. This is Atma Anubhavam that is said to be the culmination of Dhyanam.
When Agathiyar said the Atma in its subtle form stays from 1 to 5 Varagai with the child before it's veiled, this was interesting as I grew up hearing the story from my mother that Lord Brahma, (who determines our fate, and which Agathiyar speaks of in the memo too), speaks to the newborn child revealing her life day by day. When the fetal skull closes the conversation with God ends. This is why we see all sorts of emotion in a newborn. The child smiles, cries etc in its sleep. The elders always warn us not to press the soft spot on the head. We feel this spot throbbing when we place our palm on it. After reading Agathiyar's memo in the past post, a reader shared the following regarding this belief in her homeland of Kerala.
In kerala (maybe you heard abt or too) special attention with reverence is given to the new born babies' top of the head. The portion where the skull is not closed.. we say that the soul connects to you through that pit. When Agathiyar told this I thought about it..
Science describes the skull of a child as follows.
The fetal skull contains cranial bones that have not yet joined together. The spaces that lie between the large cranial bones (the frontal bone, the parietal bone, the temporal bone and the occipital bone) are the membrane-bound fontanelle. This is why new borns have a "soft spot" on their head.
The anterior fontanelle is the largest of the fontanelles. It forms a "diamond-shape" structure and can take between 12 and 18 months to form the coronal suture that joins the frontal bone to the parietal bones. The anterior fontanelle closes at about 12-18 months and is larger than the other.
The posterior and sphenoidal fontanelle appear more "triangular-shaped" and close within a couple of months. The posterior fontanelle will close to form the lambdoidal suture that joins the occipital bone with the parietal bones.
The sphenoidal fontanelles (one lying laterally at each side of the cranium) will close to form the squamosal suture. The squamosal suture is bordered anteriorly by the frontal bone, superiorly by the parietal bone, posteriorly by the squamous portion of the temporal bone, and inferiorly by the greater wing of the sphenoid bone that joins the temporal lobes with the sphenoid.
(Source: https://www.scientistcindy.com/the-skull-anatomy.html)
Next is Atma Darisanam where we taste God. The individual is charged with divine grace. Beyond this only the experience of Brahmam exists. This is Samadhi. It is a journey of transformation. The many transformations that Agathiyar pointed out on this journey to this ignorant seeker, are only making sense now. In revealing the Udal, Uyir, and Atma, he has enlightened me.
Agathiyar in his memo speaks about creation beginning with what is closest to us and visible, the body or the Udal, and how it takes form and shape in the womb. Just as creation is a result of the Pancha Maha Bhutam coming together, the body too is a product of these five elements.
Udal that is a combination of the Nun Uyir in certain proportions, present in the five materials takes on the form of a Pindam in the womb.
The Pancha Butham namely water, earth, sky, air, fire are derived from both the parent's body to produce the body of the developing baby. When the proportions differ, there appear defects in the baby.
Earth 1/3, Water 4/3, Fire 5/6, Air 8/2, Sky 1/8. Hence, these proportions are determined by Lord Brahma as the body takes form.
The Atma keeps both the Udal and Uyir under its control in a secretive, subtle manner. This subtlety stays from 1 to 5 Varagai with the child before it's veiled. I cannot tell you the reason for it to be veiled now. Nevertheless, the Atma will return unto him depending on his actions.
உடல் என்பது ஐந்து உலோகங்களின் நுண்ணுயிர்களின் அளவுகளைத் தாங்கிக் கொண்டு பிண்டம் ஒன்றினை உருவ வடிவமாய் கர்ப்பகிரகத்தில் நிலை பெறுகிறது. பஞ்சபூதம் ஆகிய நீர், நிலம், ஆகாயம், காற்று, நெருப்பு அனைத்தும் தாய் தந்தையின் உடலிலிருந்தே எடுக்கப்பட்டு சிசுவின் உடலைப் பிறப்பிக்கின்றது. இவைகளின் அளவுகள் குறையும் தருவாயில் சிசு தன் உடலின் பாகங்களில் கோளாறு ஏற்படுகிறது.
நிலத்தின் அளவு - 1/3, நீரின் அளவு – 4/3, நெருப்பின் அளவு – 5/6, காற்றின் அளவு – 8/2, ஆகாயத்தின் அளவு – 1/8
இவ்வாறு அதற்கென்று அளவுகள் பிரம்மதேவரால் கணக்கிட்டு உடலை உருவாக்கப்படுகிறது.
ஆன்மா உடலையும் உயிரையும் தனது கட்டுப்பாட்டுக்குள் வைத்துக் கொள்ளும் ஒரு சூச்சமம். இந்தச் சூச்சமத்தை பிறந்த குழந்தைகள் 1 முதல் 5 வராகை வரையிலும் உடன் இருந்து மறையும். மறைத்தலின் காரணம் இன்னதென்று இப்போது உனக்குச் சொல்ல இயலாது. ஆனபோதிலும் ஆன்ம ஒருவரின் செயலைப் பொறுத்தே மீண்டும் அவனை வந்து சேரும்.
Ajai Kumar Chhawchharia at https://tulsidas-ram-books.weebly.com/my-books.html details the formula that went into the composition of the Pancha Maha Bhutam, made in the ratio 1 1/2 part earth; 1 1/4 part water; 1 part fire; 3/4 air; and 1/2 part sky, totaling 5 in any given circumstances. When Agathiyar speaks of the Pancha Butham and the proportions, Earth 1/3, Water 4/3, Fire 5/6, Air 8/2, Sky 1/8, that are determined by Lord Brahma as the body takes form, initially I thought that Mahin might have jotted down the proportions mistakenly as he had to keep up with Agathiyar's pace of revelation. But on closer scrutiny, we both agreed that what Agathiyar implied was the elements water, earth, sky, air, fire are derived from both the parent's body. As he mentioned the mother first followed by the father, we understood it as deriving 1 portion of Earth from the mother and 3 from the father, 4 portions of Water from the mother and 3 from the father and so on and so forth, coming together to take the form of a child in the womb.
பஞ்சபூதம் ஆகிய நீர், நிலம், ஆகாயம், காற்று, நெருப்பு அனைத்தும் தாய் தந்தையின் உடலிலிருந்தே எடுக்கப்பட்டு சிசுவின் உடலைப் பிறப்பிக்கின்றது.
Tavayogi explains the finer details of these structures in his book "Andamum Pindamum" and "Atma Gnanam". From the first atom, the Paramanu, the Pancha Maha Bhutam came forth, writes Tavayogi. The world emerged with these 5 coming together. Each atom within the 5 carried 96 Tattvas each. These Tattvas function in our bodies too.
பரமாணுவினால் பஞ்சபூதம் உண்டானது. இவ்வுலகம் ஐம் பெரும் பூத அணுக்களால் ஆனது. இந்த ஐம்பூத அணுக்களில் உள்ள ஒவ்வொரு அணுவிலும் 96 தத்துவங்கள் அமைந்துள்ளன. இந்த தத்துவங்களே மனித சரீரத்தில் செயல்படுகின்றன.
Tavayogi says Akaayam or space or ether was split into two halves with the first half becoming the Atma, while the second half split further into four portions. The first quarter teaming up with Vaayu resulted in Manas; the next quarter became Buddhi and Arivu when teamed with Agni or Fire; the third quarter teaming with water gave forth to Siththam; and finally, Ahangkaaram came to be in coalition with Earth filling the fourth quarter.
Vaayu or air was split into two halves too. Viyaanan became the first half while the second half was subdivided further into four variations. Vaayu with Akaayam became Samana Vaayu; Vaayu with Agni or Fire gave forth to Uthaana Vaayu; the third portion of Vaayu teamed up with Water to become Prana Vaayu; and the fourth, Abaana Vaayu was a result of Vaayu teaming with Prithvi or Earth.
Agni or Fire too was split into two halves, the first half becoming the eyes while the second half was split further into four. Teaming with Akaayam it gave rise to the ears; the second teamed with Vaayu to take on the form of the skin; the third teamed with Water to become the mouth and tongue, and teaming with Earth, the nose was formed too.
Water split into two halves giving rise to the Tanmaathirai namely taste in the first half and split further into four portions in the second half. Teaming with Akaayam, the hearing came about. Teaming with Vaayu touch was sensed. Sight came to be, teaming with Agni, and finally, the smell came forth with the addition of Earth.
Earth too split into two halves. The first half became the Anus. The second half split further took on the following: Speech in combination with Akaayam; Hands were formed in combination with Vaayu; Legs came to be formed combining with Agni; Teaming with Earth the organs of pleasure came to be.
These 25 tattvas formed the body and its related organs. Any alteration to these proportions resulted in chaos and trouble within the body. Just as creation is the effect of Panchabhoothas, the body too is a product of these five elements made in the ratio 1 1/2 part earth; 1 1/4 water; 1 part fire; 3/4 air; and 1/2 sky totaling 5 in any given circumstances. If the body is composited of these five elements in their ideal ratios to sustain itself with good health, the functions of the body are dependent on 96 principles or tattvas, of which 36 formulate the soul and the rest of the body, that in turn are dependent on the five elements that make the body. The Siddhas remind us to ensure the ratio of these elements is maintained well to prevent ailment and in worst cases death.
How can then one watch 24/7 over these tattvas? Through watching the breath, say the Siddhas. The Siddhas realized that the only "apparent difference between the living and the dead was the function of respiration." This observation mooted the Siddhas to find ways to increase and retain the prana that attaches itself to air and energizes all of creation including both the world around us and us. Tavayogi too once told me "Breath is God." Agathiyar has mentioned in numerous incidences that he gave his breath to save his devotee. Korakar in his "Chandraregai 200", mentions the means in retaining the breath within and subduing the mind at the same time, making this body God's dwelling. As long as we retain the breath in us, we stay alive. When Sri Raghavendra was tested by some cruel people to revive a boy whom they had purposely asked to play dead, the saint tells them that he cannot as the Uyir or breath had departed for real. It is rather timely that Agathiyar too has brought us to watch the breath. This would mean that the Uyir stands guard and is guardian. The breath runs through us traversing day and night keeping us alive. When we lose the breath the whole house collapses.
KR Sivakanthan in his "Sittargal Tathuvamum Yoga Neri Muraigalum", Tirunelveli Then India, Saiva Sitthantha Noor Pathippu Kazhagam, Chennai, 2003, writes on the subject of creation too.
Brahmam gave birth to the Pancha Maha Bhutam, which came about or evolved from each other. The five elements saw their beginning from the sky, from which came forth the element air. This gave rise to fire. Water emerged from the fire, and earth from water. Finally, man, animal, birds, plants, mountains, and rivers rose from the earth. The reverse takes place at the end of the cycle, all returning to the form from which they came forth.
Maharishi Mahesh Yogi in his "Science of Being and Art of Living", a Meridian book, 1995, wrote that there is one Being, the absolute existence of unmanifested nature. The cosmic intelligence or creative power which is the nature of Being, initiated the first sound or vibration that generated prana out of itself, hence starting the process of creation and evolution, with a purpose. And that purpose he says is "Expansion of happiness." Here we can relate to Agathiyar's memo. Being or Erai brought forth Atma/Agathiyan as a vibration that generated Uyir or prana or breath and brought forth life. To connect back with this vibration from the source we need to enhance the vibration within. Hence we see why mantras and names of deities and saints are chanted and recited. We see why hymns and devotional songs are sang at temples. We see why Yagam. Yagna and Homam is carried out. All these accentuate the vibration in us and bridge us to the source.
If the Uyir or breath comes within after the moment of conception in the womb and a solid form in the proportion as determined by Lord Brahma takes shape; if the first signs of life emerges when breath or Uyir is given or rather gifted to this mass of solid form, the Atma's journey, on the contrary, starts very much earlier, at the start of our lives, nay before this birth itself, in some cases, often without our knowledge. Agathiyar said that Lord Muruga, Vallal (Ramalinga Adigal) and He had come years before even before I knew them and began to worship them. This explains the belief that each individual is assigned an Atma or a guardian angel from the moment it takes its role in the divine's play or lila. The Atma who is with us in the divine kingdom keeps us company for a certain period and veils itself as we grow out of the Atma's shadow. A growing fetus is in the care of the Atma. His or her first awareness comes from the Atma. Upon taking birth the child moves according to the dictates of the Atma until it becomes aware of its surroundings. Walking initially in the shadows of the Atma, a child is unaware between right and wrong, does not know fear, does not know the differences as in duality etc. Growing up now, worldly knowledge takes precedence then. They begin to absorb all that is seen and heard, all that is taught. The senses bombard them. New things are learned and new skills acquired. Upon reaching adolescence coming to know and differentiate right from wrong; and when his or her ego is inflated, the Atma moves into the shadow. The late Dr. Krishnan told me that karma does not touch these kids until they attain puberty. When we come to learn that we have the freedom to make choices, to decide, and he/she knows that he/she has a choice and a say in his/her life, when he or she begins to take charge of his life it is only fair that he takes on the responsibility and the burden of his actions too. Karma begins it's count. We become tied down to matters of the world and lose any memory of the Atma that we once have had. We break ties with the Atma that accompanied all this while. But the Atma is forever faithful hiding behind the veil and watching us. This is what the old generation calls மணசாட்சி or the silent witness. Though it is silent occasionally it comes to save us from making bad decisions that could alter the path that is laid for us. Finally, when the moment is right to set us back on track, after we have seen the effects of our karma, and our desires come to fruition, the Atma draws aside the veil and shows itself. The Atma comes to help us out of the mess we made in its absence, by helping us deal with our karma. At the appropriate time and place, the Atma kindles our interest or memory of a past life and brings us on their path or back on track if we had started walking on the path in some previous birth.