Monday, 6 April 2020

GOING WITHIN 1

Manickavasagar in his திருவாசகம்/போற்றித் திருவகவல், sings that there are ஆறு கோடி மாயா சக்திகள் வேறு வேறு தம் மாயைகள் தொடங்கின that veils us. Once this veil is drawn aside by the grace of God he realizes that all that he believed existed were false and that they only seemed real in this realm of illusion or maya, just as a dream would seem real to us in sleep. On coming face to face with truth, reaching the source that is Sivan, we settle back into our original potential state until an unexhausted desire or vasana carried over has to see the light of the day and justifies another birth. When the partnering associates come together and agree upon that it is then time to reincarnate in the world to see through the fruition of these desires, we are born in this world again in another body.

We are an assembly of body, soul, and spirit with the soul being the bridge that connects the body or udal with the spirit or uyir. The nature of the soul is described by P.Karthigayan in his well-researched book, "History of Medical and Spiritual Sciences of Siddhas of Tamil Nadu", Notion Press, 2016 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 in which it previously dwelt. This would mean that the physical body has to serve the soul to garner a better birth for the spirit to enter another body in another birth, with acts of high virtue, that add on merits, and avoiding the vices.

As Agathiyar brought us to release our hold on Sariyai and Kriyai and slowly led us to go within, he told me that there was a need to learn about the உடற்கூறு தத்துவம் first, before we could step into Yogam, asking me to refer to Tavayogi's teachings. Tavayogi had written about these in his book "Andamum Pindamum" and "Atma Gnanam".

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.

மனிதனான ஜீவனிடம் அனுபவமும் சிந்தனையும் கூடி அறிவு பெருக்கம் ஏற்பட்டு தன் காரண நிலை நாடி ஆராயும் போது புறநிலை நாடி ஆராயும் பொது அந்நிலையில் தத்துவ விளக்கம் ஏற்படுகிறது,

wrote Tavayogi. True to his writings, we stand today at this doorway to know, learn and venture on a new adventure into new frontiers and unchartered territories. With sufficient experiences and inquisition comes a flood of knowledge. Researching into the subtle unseen causes and its effects that are visibly seen in the external, clarification of the tatvas arises.

பரமாணுவினால் பஞ்சபூதம் உண்டானது. இவ்வுலகம் ஐம் பெரும் பூத அணுக்களால் ஆனது. இந்த ஐம்பூத அணுக்களில் உள்ள ஒவ்வொரு அணுவிலும் 96 தத்துவங்கள் அமைந்துள்ளன. இந்த தத்துவங்களே மனித சரீரத்தில் செயல்படுகின்றன.

From the first atom, the Paramanu, the Panchabhutam or 5 others, came forth, writes Tavayogi. The world emerged from these 5 atoms coming together. Each atom carried 96 Tatvas. These Tatvas function in our bodies too.

Karthigayan explains further, that these 96 principles tattvas animate us on life's stage, eventually ending their act, leaving and going their way at the end of the divine play. While Karthigayan classifies these 96 principles as being divided into internal and external or as the soul and the body, with 36 in the former and 60 in the later, Tavayogi classifies them into three distinct groups, first 30, second 30 and last 36, grand total 96.

As the body is relative to the universe around us, a study of the former will justify a study of the cosmos too. Tavayogi gives us an idea of how creation took place in his "Andamum Pindamum" and "Atma Thathuvam". He 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. This 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 three came together as "that", that was to become the source of all creation, known as AUM. As we are part of the universe too, the physical body resonates with these vibrations, functioning effectively. 

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.

In the context of Yogam, 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. 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. Agathiyar tells us to hold the breath in Kumbakam just sufficiently long enough to chant the first Diksa mantra.

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.

Creation began in Paraparam from which Param emerged. From Param came forth Sivan, Sakti emerging from it later, followed by Naathan. Vinthu emerged from Naathan, Sadasivam from Vinthu, and Maheswaran from Sadasivam. Uruthiran emerged from Maheswaran, Vishnu from Uruthiran, and Brahmam from Vishnu. Brahmam gave birth to the Panchabhootas, that 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 earth. The reverse takes place at the end of the cycle, all returning to the form from which they came forth.

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. The body that is a composite of these five elements in their respective and ideal ratios sustains itself, and remains in good health. 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. It is rather timely that Agathiyar too has brought us to watch the breath.