Agathiyar asks me to study the nature of the body or udalkooru thathuvangal recently referring me to Tavayogi's teachings. The Siddhas are known to have recorded their knowledge of the 64 kinds of learning, 18 Puranas, 48 branches of scientific knowledge and the said 96 tattvas naming it Siddhaveda, after extensive discussions held amongst them at Alagan Kulam and presenting their work to Lord Dhakshinamurthi for his perusal. Hence in trying to comprehend this subject, I am sharing what has been made known by other authors too in this post.
We are an assembly of body, soul and spirit says P.Karthigayan in his well-researched book, "History of Medical and Spiritual Sciences of Siddhas of Tamil Nadu", Notion Press, 2016, with the soul being the bridge that connects the body or udal with the spirit or uyir. We are made of 96 principles or thaththuvas or tattvas we are told, that animate us on life's stage, eventually ending their act, leaving and going their way at the end of the divine play. These 96 principles are divided into internal and external or as the soul and the body, with 36 in the former and 60 in the later. The nature of the soul is described by Karthigayan as "We have another body inside the one we possess with pride and that it has all qualities of our outer body except its physical self, which we either bury or burn." Karthigayan writes that the soul continues to live with the same qualities that it acquired in its body where it previously dwelt. This would mean that the physical body has to serve the soul to garner, gain, and inherit virtues, that add on to its merits, and together with avoiding the vices, it, in turn, garners a better birth for the spirit to enter, taking another birth once the present or former comes to an end, where both the body and soul are detached.
We are an assembly of body, soul and spirit says P.Karthigayan in his well-researched book, "History of Medical and Spiritual Sciences of Siddhas of Tamil Nadu", Notion Press, 2016, with the soul being the bridge that connects the body or udal with the spirit or uyir. We are made of 96 principles or thaththuvas or tattvas we are told, that animate us on life's stage, eventually ending their act, leaving and going their way at the end of the divine play. These 96 principles are divided into internal and external or as the soul and the body, with 36 in the former and 60 in the later. The nature of the soul is described by Karthigayan as "We have another body inside the one we possess with pride and that it has all qualities of our outer body except its physical self, which we either bury or burn." Karthigayan writes that the soul continues to live with the same qualities that it acquired in its body where it previously dwelt. This would mean that the physical body has to serve the soul to garner, gain, and inherit virtues, that add on to its merits, and together with avoiding the vices, it, in turn, garners a better birth for the spirit to enter, taking another birth once the present or former comes to an end, where both the body and soul are detached.
We now turn our attention to Tavayogi's teachings in his "Andamum Pindamum" and "Atma Thathuvam" for more details. The first vibration created from the first sound was known as Akaaram. The vibratory waves that sustained this first sound came to be called Ukaaram. Maakaaram was the field that helped contain these vibratory sounds. The body resonates to these vibrations, functioning effectively. It is interesting to note that Akaaram is linked to the left eye and Ukaaram with the right. Tavayogi explains that the breath that flows through the left nostril is known as Akaaram and that running through the right nostril is Ukaaram, creating vibrations in Edakala and Pingala respectively. As we speak these Nadis vibrate creating further ripple-like vibrations, called Maakaaram, in the midst of the head. The spot where these three sounds and their related vibrations congregate is known as Suzhumunai. Just as we alternate between daylight and darkness each day, the breath too alternates between the left and right nostrils once every two hours.
Tavayogi says Akaayam or space or ether was split into two halves with the first half becoming the soul, 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, hearing came about. Teaming with Vaayu touch was sensed. Sight came to be, teaming with Agni and finally, 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 tathvas 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 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 tathvas? Through watching the breath, say the Siddhas. It is rather timely that Agathiyar too has brought us to watch the breath. They 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.
கடவுள் உண்மை
பான்மையுறப் பதினெண்பேர் நாதாக்கள் தாம்
பாலிதங்களான தொறு ஞான சூட்சம்
மேன்மையுட னோதிடுவேன் வாசி கூட்டி
முக்கோணம் அதனுள்ளே வட்டம் சோதி
ஆன்மமுடன் நீ பார்த்து அசையா துற்றால்
ஆதாரமாக மனம் அசையா துய்யும்
வான் மதியும் ரவியடங்கும் வட்டத் துள்ளே
வாசிவெளி யாகாது ஞான வீடே 192
வீடான வீடதுவும் சொந்தமாச்சு
வெளியாக ஓதிவைத்தேன் வினையம் ஏக
நாடான நாடதனிற் கடவுளென்று
நானிலத்தி லாட்டு வித்தல் காற்று காற்று
கோடான கோடி தெய்வம் காற்றுக்கே தான்
கூறி வைத்தா ரல்லாது வேறொன்றில்லை
ஆடாத ஆட்டமெல்லாம் காற்று மாகும்
அதுவகன்றா லகிலமுத லழிந்து போமே
Kalanginathar too reiterates the technique in his "Upadesa Gnanam 34".
ஆவியென்ற பிராணமது புருவமீது
அடங்கினால் மறுபிறவி யுண்டாம் பாரு
ஆவியென்ற பிராணனது முக்கோணத்தில்
அடங்கினால் மறுபிறவி யில்லை யில்லை 21
Akaayam is said to initiate kaamam, kurotham, mogam, matham, and macharyam. Vaayu brings us to stand on a spot, walk, lie-down, arise and run. Agni initiates fear, laziness, hunger, sleep, and punarchi in us. Water initiates the production of blood, brain stuff, saliva, fats, and semen. The Earth element initiates the growth of hair, skin, nerves, bones, and flesh.
When Agathiyar asks that we learn about the body, we are also learning about the universe as well, since what is above and out there is also within us, we are told. Tavayogi quotes Supramaniar Gnanam 32 where it is revealed that at the beginning there was Sivan. From it emerged a sound. From that sound emerged Sivam or a spark, light, (or the divine spirit, says Karthigayan), neither with a form or formless. The vibration that resulted was Sakti. The three came together as "that", that was to become the source of all creation, known as AUM. From https://www.ananda.org/yogapedia/aum/ we learn the same that "Aum is the vibration by which the Supreme Spirit brings all things into manifestation. Paramhansa Yogananda has explained that everything - all matter, all energy, all thoughts - exists in AUM." We read further that "AUM, therefore, encompasses the three vibratory energies required to create, preserve, and destroy, and each of these energies vibrates at a different frequency. The three letters of AUM represent these three vibrations inherent in creation."
Tavayogi traces a similarity between what is out there in the cosmos and within us. Fire is to Soul; The Sun is to Life; The Moon is to Manas and the other Anthakaaranam namely manam, buddhi, chittam, ahungkaaram; and the Stars to the Organs of Sight and others. Manam deduces something from all that it gathers through the organs of senses. Buddhi verifies what is received. Ahungkaaram initiates the follow-up action. Chittam has the final say fulfilling the desire. Astanga yoga plays its part in bringing discipline to the mind or manam.
If Akaaram is the spirit, and Ukaaram is the body then Makaaram is the soul that fastens the spirit to the body as Karthigayan states, then since the soul is the bridge that links both the physical body with the spirit, it is of utmost importance then that we strengthen the soul as Agathiyar asks of us through his five tenets that he revealed at the Tamil Sangam.
The Siddhas stress that death is a result of our carelessness or indifference towards this body and life and "imply that we can overcome death if we care to care for our body." Ramalinga Adigal implores us to join him in defeating death singing countless songs in his Thiruarutpa.
ஆடேடி பந்து ஆடேடி பந்து
ஆடேடி பந்து ஆடேடி பந்து.
வாழிஎன் தோழிஎன் வார்த்தைகேள் என்றும்
மரணமில் லாவரம் நான்பெற்றுக் கொண்டேன்
சூழியற் செஞ்சுடர் தோற்றுறு கீழ்பால்
தூய்த்திசை நோக்கினேன் சீர்த்திகழ் சித்தி
ஊழிதோ றூழிநின் றாடுவன் நீயும்
உன்னுதி யேல்இங்கே மன்னரு ளாணை
ஆழி கரத்தணிந் தாடேடி பந்து
அருட்பெருஞ் சோதிகண் டாடேடி பந்து.
Thus singing he goes on to render the song titled Panthaatal. Read and listen to the full song at http://www.thiruarutpa.org/thirumurai/v/T346/tm/aateeti_panthu