THE TRANSFORMATION PART 1

On my very first meeting with Tavayogi Thangarasan Adigal in 2005, I fell at the feet of Tavayogi as I was about to leave. Tavayogi stepped back and told me I should only fall at the feet of Agathiyar and no one else. I asked Tavayogi to pardon me for doing so since I was ignorant to which Tavayogi, he said “Ignorance has left you. Body of Grace (Arul deham) has replaced your Delusive body (Marul deham)” something that did not make any sense then. Today I pretty well understand that what he meant and implied was that he had spoken about our purpose here. We need to come out of the darkness or Irul deham, that we took and came with us as a result of past karmas and vasanas, by first believing in and having faith in a superpower that created us and drives us. Then taking the hand of a guru, who come to bring the light in our lives and leads us eventually to the light. He helps us shed the Delusive body (Marul deham), converting it into the Body of Grace (Arul degam). Tavayogi did not add anything further. Neither did I ask for an explanation. I came to realized later that Tavayogi is a man of few words unless he takes the stage to address the public, where he can go on for hours. When Tavayogi mentioned those bodies, I went back to my collections of books for more information as to what he meant. I knew Ramalinga Adigal had sung on the various bodies and the changes that take place in them but his Arutpa songs were incomprehensible. I looked towards translations of them.

When I was in Vadalur in 2003, browsing at the books laid on a makeshift tabletop just adjacent to the Sathya Gnana Sabai, the salesperson, an old man reached for a nearby cabinet. He handed me a soiled book and asked if I wanted it. I flipped through the book and immediately grabbed it, not the least bothered about its appearance. I had since then presented this book something I treasured most as a parting away gift to Jnana Jhothiamma on her visit to AVM in 2013.

Swami Saravanananda in this book, an English translation of Ramalinga Adigal’s "Aruperunjhoti Agaval" published by Ramalinga Mission, Madras, says when one gains illumination of effulgence (Arutperunjhothi) his body becomes a pure or golden body. 

At whatever age the aspirant gains illumination or the effulgence enters in him or emanates from within, some remarkable changes take place in the body-frame. The Divine Light seems to change the very cell of the body, with the result, that they seem to function in the opposite direction. Consequently, the old body becomes middle aged, then to youth of eighteen years, to twelve years (pure body), to eight years and finally five years (Pranava body). After five years the body grows to the size of the universe to become casual body or a body of gnosis (Gnana deham) which is the natural abode of the soul.

For these changes in the physical body to take place, the Divine Light or Arutperunjhothi has to come within. But the physical body that is tainted by the numerous malas or impurities has to be cleansed and all these malas eradicated first. This is possible through continuous thought of the divine and prayer. Marshall Govindan in his book "Babaji and the Eighteen Siddha Kriya Yoga Tradition", 1991, Kriya Yoga Publications (Reg), 196 Mountain Road, P.O.Box 90, Eastman, Quebec, Canada, reproduced with permission via e-mail), explains the nature and extent of this devotion as exemplified by Ramalinga Adigal.

He sings that one has to think incessantly, until he feels and melts with love for God. In such a melting mood one bursts into tears and sings praise of god and soothing warmth is produced in the aspirant. When this universal love and sacred warmth develops, the body as well as the soul became prepared for the descent of the grace, in the form of light.

With a certain amount of concerted effort on our part (as Tavayogi says the effort is needed until we reach the Svadistana chakra), by his grace, he steps in to continue his work of transforming our body. Just as our job is to plough the field, sow the seeds, irrigate the fields and provide sufficient manure, and wait for his grace and nature to do the rests, and then begin our work of harvesting, milling, making a dough out of it and cooking it, bringing it to the plate, and bringing it to the dining table. Our work ends with bringing the food into our mouth and chewing it, the rest of the process - digestion and absorption through the process of assimilation and excretion of whatever remnants of the food, are all natures work, not needing our attention or interference from us till the day we bring harm on ourselves and damage to it through our harmful habits and practice.

Similarly coming within, Ramalinga Adigal has on several occasions come to aid and teach us to bring the divine consciousness within us; aiding and helping us tap into the cosmic consciousness.  A psychic head aids as an antenna for this purpose.

With the descent of sufficient Divine Light the psychic head begins to emerge. According to Vallalar, this psychic head (a crown or diadem of light) is made up of a special and highly refined type of brain called Omkar brain. As soon as it emerges, it draws more cosmic light; the more the light the greater the growth of the psychic head.

With the advent of psychic head, more and more changes take place in the already purified body. The cells and thence the whole body begins to transcend the limits imposed on them by impure Maya (the grosser principle of nature) and try to break one more of its veils. The cells undergo alternate condensation and expansion for an unspecified period and the body slowly emerges out of its bondage and begins to grow. This expanding and ever prospering body, is called the subtle body or the body of Omkar or Pranava body.

This process was simplified into four stages and told to us recently by Agathiyar: From Asudha deham becoming a Sudha deham and furthering to become a Pranava deham and finally attaining the Gnana deham or Oli deham. From the Asudha deham, with preparation and several practices and through several techniques and special care, the Kalivu or "dirt", "toxins" or impure maya are removed. The body goes through a purification process. The veils fall away one at a time as we progress, releasing the body from the shackles of its own limitations and begin to grow a spiritual growth. A Sudha deham is achieved, void of all physical impurities.

Agathiyar then points us to Yoga as a tool to bring us to move forward in this transition and transformation of the Sudha deham to becoming a Pranava deham. Swami Saravanananda elaborates on the process further.

With this perfection comes perfect knowledge. He (Vallalar) also seemed to have been bestowed with the third eye, after his body had attained perfection. This third eye enabled him to gain knowledge of the whole universe and all the individual beings contained in it. He assets that his knowledge penetrated and pervaded layer upon layer of the varied types of universes. The third eye enabled Vallalar to have tier upon tier of divine experiences. With the advent of this eye, the body sheds whatever subtle impurities it possesses.

Swami Saravanananda explains that it is no mere feat or one that can be accomplished overnight.

According to Vallalar, it takes a long time to perfect the Pranava body; the minimum period required is twelve years and the maximum is 108 years. With the functioning of the third eye, the transformation of the Pranava body is completed and the next and final stage of transformation into the Gnostic body (Gnana deham) starts. The transformation of the Pranava body into a Gnostic body begins with the functioning of the third eye. 

With yoga, the psychic heat or Tava Kanal emerges within. 

Slowly his body through the intensity of concentration of the mind begins to generate the flame of lapses, popularly known as psychic heat. Slowly the quantity of psychic heat is increased due to intense meditation and concentration on the universal effulgence. The extreme heat generated in the body produces smoke at first; this smoke gathers up in volume and escapes through the junction of the parietal bones of the skull (Brahma Randhra). The psychic smoke clears off and enhanced illumination results. This light (Tegas) is also called as the aura or nimbus.

Again we are cautioned about the pain and agony of the process.

During this period, the body and mind undergoes untold stress. Vallalar often mentions about the sufferings that he had undergone since he was twelve years old.

Marshall Govindan says, 

In many verses [in the Thiru Arutpa] Ramalinga sings of how his ‘impure body’ of ‘impure elements’ was transformed into a pure body of pure elements, called a golden body of immeasurable carats (Swarna deham). Ramalinga described several successive transformations:

• The transformation of the mortal human body into the perfect body (Suddha deham), achieved by universal spiritual communion and devotion to god; When this occurs, the material body of impure elements is transformed into a ‘body of pure light’, emitting a golden hue. This ‘golden body’ appears to be about twelve years of age.

• The transformation of perfect body (Sudha deham) into the body of grace and light (Pranava deham). The body of grace (Pranava deham) according to him can be seen visually but it cannot be touched. It appears to be a heavenly child of about five to eight years of age.

• The transformation into the body of wisdom (Gnana deham) and into the body of God supreme. The ultimate and greatest transformation in human evolution: a transmutation into the Godhead, which he referred to as merging with the body of supreme wisdom - the body of God supreme (Gnana deham).

In the foreword to Kumara Devar in Marshall Govindan's book, it was stated again that,

This saint, Kumara Devar, [the author of Sudha Sadhagam], has sung of the progressive transformation of the darkness abounding human body or Irul deham into delusive body or Marul deham, then into the Pranava Deham which could be seen and felt. In an advanced state it is transformed into body of grace or Arul deham, which could only be seen as a mirage or a rainbow. With his grace, it merges with Shiva and enjoys eternal bliss in Shivadvaita union.

Rao Saheb K. Kothandapani Pillai BA in the foreword to Dr. C Srinivasan's "An Introduction to the Philosophy of  Saint Ramalingam", writes,

These transformations occur in the body of the aspirant according to the intensity of spiritual warmth produced in him. The body is deprived of all its dross or impurities and made pure, fit for divine absorption (Sudha deham). 

• The body of love or Sudha Deham or Anbu Uru gives the experience, Uyir Anubhavam; 
• while the body of grace or Pranava Deham or Arul Uru gives the Arul Anubhavam and 
• finally the body of bliss or Gnana Deham or Inba Uru gives the Siva Anubhavam. 

It is interesting to see a pattern among the many states or stages of transformation through the various bodies of matter. In the context of the ordinary man, the Siddhas transformation of the physical takes us into Sariyai, Kriyai, and Yogam, where after the fifth state as described in Patanjali's Yoga, we reverse and go inwards, refraining from paying attention to and attachment of the material world, and finally take a leap into Gnanam. To one who has traveled the earlier stages and come to Yogam, Agathiyar and Ramalinga Adigal speak of the progression as beginning with Asuddha deham turning it into a cleansed Sudha deham and becoming Pranava deham to finally attain Gnana deham. In the eyes of Kumara Devar, the author of Sudha Sadhagam, he sees "the progressive transformation of the darkness abounding human body or Irul deham into the delusive body or Marul deham, then into the Pranava deham which in an advanced state is transformed into a body of grace or Arul deham."

From an article on the net, we are told of the various kosas or sheaths that cover our body, running parallel to the various dehams or bodies described above. The author speaks of the inward journey beginning the very moment he becomes aware of the divine presence working through him. He then surrenders to the will of God, hence surrendering the sheath of his intellect or Vinjnanamaya Kosham. When the transformation from the influence of the mind-stuff begins moving towards the full surrender to the divine, the individual has begun to be liberated, becoming literally a beacon of bliss-light. As the divine attributes of the atman or self that manifest in the very subtle sheath of bliss (Anandamaya Kosham) that surrounds the soul (atman) come to be known, transforming the very subtle part of the being, he verily becomes a guide, a guru and a saint. He moves from an ordinary man to become a saint. All his experiences and knowledge are then tailored to teach him the higher and deeper aspects of the self or Atman. The teachings that were focussed on gaining experience in life and knowledge for living in the physical world, shifts to that of knowing the soul and one's true purpose and mission. He becomes well informed and knowledgeable not through the normal means of attaining them but is informed by the divine attributes within him. The divine attributes of the atman or self manifest in the very subtle sheath of bliss or Anandamaya Kosham that surrounds the soul or atman. When the transformation of that very subtle part of the being has been given fully to the divine, the individual becomes literally a beacon of bliss-light. Simply being in the presence of such a being is uplifting. Such an elevated individual is often acknowledged as a saint.

Before he attains this state he has to put in sufficient spiritual practices, bringing an awareness of the divine working through them. Once aware of the divine presence, "he has already begun the transformational process and surrendered the sheath of the intellect (Vinjnanamaya Kosham) where the analytical or intellectual component of the being is fully informed by the divine light attributes, accumulating experiences and knowledge enlightened by the higher deeper aspects of self. Such Sage has digested and integrated the informed divine light into the analytical aspects of the being."

As the intellect undergoes this transformation, the mental sheath (Manomaya Kosham), associated with the senses, is similarly transformed. Of course, this individual is fully aware of the divine as the prime mover. Since the ego has been given to the divine, every action related to the senses is observed and understood to be none other than the indwelling god or goddess doing the experiencing and enjoying. Such a Buddha can enjoy all the senses without fear of confusion or being lost spiritually in them. For the great tantric who have attained to this state, conventional rules which guide and provide stability, safety, and structure are irrelevant.

The guide, guru, saint, and sage understanding that all his actions henceforth are that willed by the divine, brings these actions to life without having the guilt of accumulating fresh karma and the need to take on another birth as a result. He is a "buddha" breaking all conventional rules. He becomes a Jivanmukta or one who is freed while living.

As the divine light descends into the sheath of energy (Pranayama Kosham) the entity becomes a Siddha in the truest sense of the word. As defined in the Upanishads, a Siddha is one who has progressed from the exalted ‘state of freed while living’ (Jivanmukta) to ‘supremely free with full power over death’ (Paramukta). This state is referred to in Siddhantha literature as Soruba Mukti or Soruba Samadhi. This Paramukta will rarely retain the transformed physical frame and when so, remains as an avatar. 

From http://www.ramalinga.com we come across a translation of Ramalinga Adigal's song pertaining to this transformation.

"I have realized here the triple indestructible body of Sudha Deha (the pure physical body), a perpetual and blissful Pranava body (Pranava Deha) and an all-pervading and ever-growing or ever-prospering Knowledge-body of the divine Conscious Force (Gnana Deha) in order to make the play of self-giving of myself everywhere."

Acharya Gurudasan wrote a piece on yoga for Siddha Heartbeat some years back. He too speaks about the various bodies from the aspect of Kriya Yoga.

The sadhana of Babaji's Kriya Yoga (BKY) is a collection of 144 exercises and spiritual practices for Self realization and transformation in all of our five bodies or Koshas or the 5 sheaths or bodies of our existence namely: physical, vital, mental, intellectual and spiritual. Hence Kriya Yoga is a 5 phased integral approach to attain God-realization. Each of them addresses one or more of the koshas. 

• Kriya Hatha Yoga: includes asanas, bandhas, and mudras, psycho-physical gestures, all of which bring about greater health, peace and the awakening of the nadis or the energy channels, the chakras. Babaji has selected a particularly effective series of 18 postures, which are taught in stages and in pairs. The first objective of Kriya Hatha Yoga is deeply physical and mental relaxation. The variety of asana grants flexibility, lightness and buoyancy in the body relieving us of many disorders. The practice of the 18 asana series awakens the energy centers along the spine and kundalini, our potential power and consciousness.

• Kriya Kundalini Pranayama: is a powerful breathing technique to awaken one’s potential power and consciousness and to circulate it through the seven principal chakras between the base of the spine and the crown of the head. It deals more directly with the subtler vital parts of the nervous system. Ultimately these pranayama will awaken the sushumna and direct kundalini upward through it.

• Kriya Dhyana Yoga: is a progressive series of meditation techniques to learn the scientific art of mastering the mind - to cleanse the subconscious, to develop concentration, mental clarity and vision, to awaken the intellectual, intuitive and creative faculties, and to bring about the breathless state of communion with God, "Samadhi" and Self-Realization. It aims to bring the truth realized in our inner consciousness into our waking consciousness and become effective there. The level of our consciousness determines the nature and quality of the life we live. So, rather than trying to stop thoughts and drop into a void, our meditations focus on dynamic methods of strengthening the power of the mind, the power of visualization and stimulate a ready flow of intuition and inspiration, which can be used in our life.

• Kriya Mantra Yoga: The word Mantra comes from ‘man’ + ‘tra’, meaning to protect the mind. The silent mental repetition of subtle sounds becomes a substitute for the "I" - centered mental chatter and facilitates the accumulation of great amounts of energy. The mantra also cleanses habitual subconscious tendencies. These are powerful seed syllables to awaken the intuition, the intellect and the chakras. They mantras also serve as a direct means of establishing communication with higher beings such as Babaji and the 18 Siddhas. 

• Kriya Bhakti Yoga: the cultivation of the soul’s aspiration for the Divine. It includes devotional activities and service to awaken unconditional love and spiritual bliss; it includes chanting and singing, ceremonies, pilgrimages, and worship. Gradually, all of one's activities become soaked with sweetness, as the "Beloved" is perceived in all.

Ramalinga Adigal's experiences reflect the path Agathiyar brought us to too. Agathiyar on the onset educated us on karma. We are beginning to realize him and enjoy the bliss of his presence both in the external and within. However, we are yet to partake the Amrita that he speaks off.

"The Lord revealed me the chain of Cause and Effect that are spoken of in the respective scriptures of the Vedas and Agamas. I have seen and realized Him here in the world and enjoy the Bliss. I have happily partaken of Amrita (of Bliss) in the Realm where there is neither day nor night (the Truth World of eternal Light)."

Finally, he has a piece of advice for us all as do all the saints of the past. 

"Be careful to see that your heart remains vigilant and watchful without allowing it to indulge in wastefulness (wasting the opportunity). As the Lord has given me today Amrita of Bliss as food, know it to be the day which He has chosen for His manifestation here in the play of Knowledge and Perfection."