What began as a swirl in the abdomen rose to spin in the crown but with a lesser intensity though retaining its coolness the next day. This sensation comes on the moment I bring either my attention, thought, or breath to it. Or at other times it comes on, on its own pulling me to sit or keep working in me as I carry out my work. Then I realized it was more of a flowering or budding. Soon it spread extending to envelop the forehead and back of my head too. Now it seems like something is dripping as if the ice is melting. It is blissful. Meanwhile, the cleansing is going on. The phlegm, only God knows from where, is expelled through a cough that comes on. The urine at times is cloudy as if mixed with sperm. The foul smell is still there. At times the stool is soft while at other times I become constipated. The body too at times is fiery and hot while at other times I feel cold. I am glad Agathiyar forewarned me of these changes otherwise I would be worried sick.
We are a composite of the Udal or body, Vaasi or Uyir or breath, and the Atma or soul. The Pindam takes form in the womb of a mother. 5 elements are taken from each parent's body to form and shape the embryo and fetus. One portion of earth from the female and three portions from the male; Four portions of water from the female and three from the male; Five portions of fire from the female and six from the male; Eight portions of air from the female and two from the male and finally one portion of Ether from the female and eight from the male go towards making a healthy constitution. Just as creation is a result of the Pancha Maha Bhutam coming together, each individual is a product of these five elements in the ratio of 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. Any alteration to these proportions resulted in chaos and trouble within the body. The functions of the body are dependent on 96 principles or tattvas, of which 36 formulate the soul and the rest of the body. The Siddhas remind us to ensure the ratio of these elements is maintained well to prevent ailment and in the worst cases death. When an imbalance in this proportioning happens as a result of our lifestyle and diet, disease and illness come on. The first indicator of impending sickness is the breath. Upon checking the breath that is supposed to flow through a particular nostril 2 hours before sunrise, is seen to behave differently, know that you shall fall ill that day. We then correct the flow of the breath accordingly.
By taking the building blocks and their essence from the five elements, it took on its impurities or dosas too. With these, the karma of past actions came to be assigned hence taking a human form that was impaired by these two factors. We can carry out remedies, puja, and charity to offset the latter. Karma, which is reason enough to take birth repeatedly, can be eradicated by Karma Suddhi, through acts or parikaram or carrying out remedies, doing charity, conducting the sacred fire rituals, and most importantly recitation of the names of the Siddhas.
But how do we remove the impurities or dosas in our bodies?
Before a herb is picked and consumed, the Siddhas have relevant and potential mantras to repel and eradicate the curse or Saabham that comes with the plants. Mataji Sarojini Ammaiyar shared them with me. The picking of the herbs is followed by several procedures to cleanse the herb of its impurities or dosas that come with it. This was shared by Siddha Physician Arivan. So did the Siddhas lay out the procedures for transforming the physical body that is impaired by impurities that is in the state of Asuddha Deham to one that is purified, the Suddha Deham. Hence we understand why Agathiyar engaged us in a thorough cleansing of the house - to make the body an appropriate vessel to receive and accommodate the divine within.
For a start, Dhega Suddhi, or cleansing of the body would incorporate restricting the urge to consume more than the body needs, abstaining from consuming processed food, and opting for Satvic food rather than those of Rajasic and Tamasic nature. If doing remedies or parikaram cleared out karmic debts, abstaining from consuming Rajasic and Tamasic food and consuming only Satvic food brings Pranic energy. Consuming Kaya Kalpa herbs promotes general health, repairs, builds, and rejuvenates the body.
Bhuta Suddhi or cleansing of the elements in the physical body through taking for instance Agathiyar Kuzhambu, a purgative, specially prepared the Siddha way, rids the body of excess Vata, Kapha, and Pitta and brings the proportions of these three dosas to a balanced state. If doing remedies or parikaram cleared out karmic debts; abstaining from consuming Rajasic and Tamasic food and consuming only Satvic food brought pranic energy within that repaired, built, and rejuvenated the body; taking a laxative prepared the Siddha way, rids the body of the three dosas bringing balance and renewed physical and mental health.
Nadi Suddhi involves breathing techniques to clear the nerves and channels for Prana to flow through unobstructed and the Kundalini Sakti to traverse through respectively. If doing remedies or parikaram cleared out karmic debts; abstaining from consuming Rajasic and Tamasic food and consuming only Satvic food brought the essential pranic energy within that repaired, built, and rejuvenated the body; taking a laxative prepared the Siddha way, rid the body of the three dosas bringing balance and renewed physical and mental health; cleansing the airways brings in fresh and large supplies of prana that combined with all the earlier measures prepares the body to become the perfect vessel for the divine to take abode in us.
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 of 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 the guardian. The breath runs through us traversing day and night keeping us alive. When we lose our breath the whole house collapses.
In having us go within by asking us to watch our breath, our interaction with the outside world reduces. We become aware of this subtle breath that has been with us since birth, which the continuous flow of our thoughts sends to the back, into hiding, while our thoughts took precedence. Now we work on the breath and bring it to the forefront driving our thought behind the screen. When we were active our breathing fluctuates according to the activity and emotions that raised. But when we become aware of breathing the only remaining thoughts subside in the breath. What prevails is total consciousness of the breath. The breath then is a link between the conscious self and the consciousness out there waiting to envelop us in its arms. Now we understand why Agathiyar and Ramalinga Adigal came, again and again, to ask us to go within, become aware of our breath, and settle in it. Though it was difficult it is the simplest way to reach consciousness.
