A Drop from the BadheyVenkatesh Gnana Kalaiñjiyam (Treasury of Wisdom)

A Drop from the BadheyVenkatesh Gnana Kalaiñjiyam (Treasury of Wisdom) A common man asks, "Swami, if one says 'Om Namasivaya,' isn't that a Saiva mantra?" To answer him, one must say, "No, my son, it is not a mantra exclusive to one small sect; it is a universal symbol for this entire universe." Why? Because the meaning contained within it explains the fundamental forces of nature itself. Om – The Meaning of Pranava 'Om' is Pranava. It is the primordial mantra, the foundation for all mantras. It is the first sound of creation. When we utter it as 'Om,' all the energies within our body are unified. It is the heartbeat of the universe. All things begin with this sound and culminate in this sound. Namasivaya – The Secret of the Pancha Bhootas (Five Elements) The five-syllabled 'Namasivaya' represents the five fundamental forces of nature, the Pancha Bhootas. Each letter has a corresponding element, a quality, a location in the body, and a function. • 'Na' is Earth (Prithvi). It is the symbol of firmness, the source of smell. In the body, it functions from the Mooladhara (located between the eyebrows). Its function is to restrain/control. • 'Ma' is Water (Appu). It is the symbol of coolness, the source of taste. In the body, it functions from the Swadhisthana (below the forehead). Its function is to unite/integrate. • 'Si' is Fire (Teju). It is the symbol of heat, the source of light/form. In the body, it functions from the Manipooraka (center of the forehead). Its function is to transform. • 'Va' is Air (Vayu). It is the symbol of motion, the source of touch. In the body, it functions from the Anahata (chest). Its function is to expand/spread. • 'Ya' is Space/Ether (Aakasam). It is the symbol of space, the source of sound. In the body, it functions from the Visuddhi (throat). Its function is to manifest/reveal. The Core Idea – Uniting the Five 'Namasivaya' is not merely a word; it is a practice. When uttering 'Na,' one must feel the firmness of the earth. When uttering 'Ma,' one must feel the fluids flowing in the body. When uttering 'Si,' one must feel the body's heat and digestive power. When uttering 'Va,' one must feel the breath. When uttering 'Ya,' one must feel the space within the skull. One must individually perceive these five elements, unite them, and merge them into the Pranava, 'Om'. That is the true 'Om Namasivaya'. What happens if you do this? Firstly, the mind subsides. Our mind is constantly tossed about by the influence of these five elements: the desire of earth, the emotion of water, the anger of fire, the restlessness of air, and the imagination of space. When these are integrated, the mind naturally becomes calm. Secondly, one can conquer the 36 Tattvas (principles). All 36 Tattvas are but expansions of these Pancha Bhootas. Conquer the five elements, and the 36 Tattvas are conquered. Thirdly, Atma Darshan (Vision of the Self) occurs. Beyond these five elements, there is a power that operates them all. That is the Atma (Self/Soul). When one integrates and transcends the Pancha Bhootas, that Atma begins to shine within. That is Atma Darshan. Is this a Saiva Mantra? Take a mango. A Tamilian calls it 'Maangani'. A Malayalee calls it 'Maanga'. An Englishman calls it 'Mango'. Even though the name changes, doesn't it refer to the same object? Similarly is 'Om Namasivaya'. Saivites celebrate it as their mantra. But its true meaning is a universal tool to integrate the five elements of nature. 'Om Namasivaya' is a wonderful instrument that unites these five – 'Na' (Earth), 'Ma' (Water), 'Si' (Fire), 'Va' (Air), 'Ya' (Space) – into the single sound 'Om'. To confine it to one religion and exclude others only displays their ignorance. The loss is certainly theirs, for they are unable to experience the full benefit of this mantra. 'Om Namasivaya' belongs to everyone. Anyone, regardless of their religion, can utter it and experience its benefits. For it is the language of nature. It is the language of the universe. Saiva Siddhantam and Sutta Sanmargam – An Analogy of a Building Imagine building a mansion. It needs a foundation. Without a foundation, the building won't stand. That foundation is Saiva Siddhantam. Upon the foundation, walls are raised. Those walls are Saivism. The crown built atop the walls and the finial placed at the very pinnacle is Sutta Sanmargam. You cannot build a building without a foundation. Likewise, without Saiva Siddhantam, there is no Sutta Sanmargam. But if you only look at the foundation, you cannot enjoy the view from the top of the building. You must climb higher. That journey upward is Sutta Sanmargam. Jeevan, Atma, Sivam – The Three States Saiva Siddhantam speaks of three states. The first state is Jeevan (individual soul). We are all Jeevans. We have awareness, but we cannot fully know ourselves by ourselves. Only through a Guru or a Jnani (enlightened being) can we know the truth about ourselves. The second state is Atma (Self). It is self-luminous. It has the nature of knowing itself. The third state is Sivam (Supreme Being). It is the Supreme Reality, fully self-luminous, the foundation of everything. Gnana Sambandar Peruman told his disciple Kannudaiya Vallalar, "Unless I teach you, you will not know." The meaning: A Jeevan cannot attain liberation by itself; the grace of a Jnani, the teaching of a Guru, is necessary. This is the foundation of Saiva Siddhantam. But Vallalar Peruman states that the Atma itself came directly and taught him. That is to say, the Guru is not outside; the Guru resides within oneself. That state is the pinnacle of Sutta Sanmargam. In his Arutpa, he sings: "The Primordial One, without beginning or end, The awareness that made me aware, my love, The Light, my support, my bliss, The ultimate truth of Sutta Sanmargam... ...I have seen the Light itself!" This means that the Supreme Being, without beginning or end, taught his own Atma. There is no external Guru; the Atma itself becomes the Guru. This is the uniqueness of Sutta Sanmargam. The Story of Two Birds – The Difference Between Jeevan and Atma The Kathopanishad tells a beautiful story. Two birds are perched on the same tree. They are very beautiful, appearing identical. The bird on the lower branch is pecking at fruits. It rejoices if sweet, and grieves if bitter. It wanders, existing in a state of bondage. This is the Jeevan. The bird on the upper branch sits quietly. It does not eat anything, nor longs for anything. It simply observes everything and remains peaceful. This is the Atma. The one who is caught up in the pleasures and pains we experience, wandering about, is Jeevan. The one who transcends these, observing everything calmly, is the Atma. Only by realizing this difference can one understand the distinction between Jeevan and Atma that Vallalar explains in his Upaesa Kurippu (Teaching Notes). The Theory of Multiple Universes (Pal Andam) – Arutpa Sixth Tirumurai, Anubava Maalai Vallalar sings a wonderful song in his Arutpa: "Crores of Rudras, Many crores of Narayanas, Many crores of great Brahmäs, Many crores of Indras... ...with minds yearning to see His dance, they stand bewildered... ...I, a single individual, ascend and behold that great dance!" Rudras are aspects of Siva. Narayanas are aspects of Vishnu. Great Brahmäs are aspects of Brahma. Indras are the lords of the celestial realms. Crores of Rudras, Narayanas, Brahmäs, Indras, sages, and devas gather in the divine assembly, desiring to see the Lord's dance, and stand bewildered. But Vallalar sings that only she (referring to the soul/self) ascends and witnesses that great dance, which none of them could attain. This illustrates the theory of multiple universes mentioned in the Bhagavata Purana. It's not just this one universe; there are countless universes like this. Each universe has its own Brahma, Vishnu, Siva, Indra, and other deities. Above them all is Maha Vishnu. Vallalar states that he has attained the grace to witness the Lord's dance at a height unreachable even by the deities of these countless universes. Modern science also proposes theories that countless universes might exist. But that is mere mathematics and imagination. Vallalar, however, experienced in his own consciousness that state beyond those countless universes. The 16 Kalas (Phases) and the 16 Windows – A Wonderful Analogy In Saiva Siddhantam, the Tirumandiram explains the 16 Kalas of the Moon. These 16 Kalas are situated in our head. They are: Medhai, Arkkeesam, Vittam, Vindu, Ardha Chandiran, Nirodhini, Nadam, Nadantam, Sakti, Viyapini, Vyoma Rupini, Ananthai, Anathai, Anasiruthai, Samanai, Unmani. Vallalar established the Satya Gnana Sabha, also known as the Uttara Gnana Chidambaram or Gnana Siddhipuram, in Vadalur. It had 8 doors and 16 windows. These 16 windows are the very symbols of these 16 Kalas. If a room has a window, light comes in. If the window is shut, there is darkness. If these 16 Kalas in our body are closed, we are in ignorance. If they are opened through tapas (spiritual practice), the light of grace enters and illuminates us. When these 16 Kalas are fully realized in experience, one attains the great deathless life (Maranalila Peruvazhvu), the art of immortality (Sahakkalai), the body of light (Oli Deham), and all such siddhis. Dasakariyam – The Ten Steps In Saiva Siddhantam, there are ten steps by which the Jeevan becomes Atma and then attains Sivam. These are the Dasakariyam (Ten Rites/Actions). The first three steps are Tattva Rupam, Tattva Darsanam, and Tattva Suthi. In these, one must see the 36 Tattvas with one's inner eye and purify them. This is the Jeeva experience. The next three steps are Atma Rupam, Atma Darsanam, and Atma Suthi. In these, one must open the Sushumna nadi and realize the Atma. This is the Atma experience. The final four steps are Siva Rupam, Siva Darsanam, Siva Yogam, and Siva Bogam. In these, one must merge with Sivam and experience supreme bliss. This is the Siva experience. When these ten steps are fully realized in experience, that is the Sahakkalai (Art of Immortality) – the deathless state. The Jeevan must first conquer the Tattvas. Then it must rise as Atma. Then that Atma must merge with Sivam and attain Siva experiences. This is the great deathless life (Maranalila Peruvazhvu). The Glory of the Sacred Feet (Thiruvadi Perumai) – Explanation of a Song Vallalar sings another wonderful song in his Arutpa: "When the Flower, that is One, blooms and blossoms as Three Flowers, Five Flowers, Seven Flowers, Nine Flowers, and as Twenty-five Flowers, And when their fragrance, their form, their colors become distinct and manifest, each different from the other, And when the ultimate benefit/gift from them resides in them, undifferentiated, Standing in the midst of all these, performing the vast dance of Gnana, are the fragrant, blossoming, beautiful sacred feet. Who can describe the great glory of those feet even in one song? I, this small one, am not capable of describing it. See, my friend!" In this song, 'Poo' (flower) refers to the Tattvas. 'One Flower' means Sutta Sivam, that Great Light. 'Three Flowers' means Iccha (Will), Kriya (Action), and Gnana (Wisdom) Saktis. 'Five Flowers' means the Siva Tattvas. 'Seven Flowers' means the Vidyā Tattvas. 'The Nine Flowers' means the Rupa (form), Arupa (formless), and Ruparupa (form-formless) states of Siva. 'Twenty-five Flowers' means the 24 Atma Tattvas combined with the one Purusha Tattva. This One Flower (Sutta Sivam) expands and blossoms as three flowers, five flowers, seven flowers, nine flowers, and twenty-five flowers. That is, the One Supreme Being expands and exists as various Tattvas. These various flowers each have their own distinct fragrance and distinct color. Although they appear different, the one ultimate benefit/fruit that results from all of them is mixed uniformly within them all. That one thing is Grace (Arul). In the midst of these countless Tattvas, performing the great dance of Gnana, exist the sacred feet, which are like fragrant flowers. Who can describe the greatness of those feet even in one song? This small one (referring to the soul) cannot describe it. See, my friend, Vallalar asks. To fully understand this song, a detailed knowledge of the 36 Tattvas explained in Saiva Siddhantam is essential. That is why Vallalar said that only by studying Saiva Siddhantam can one understand. The Greatness of Sutta Sanmargam Sutta Sanmargam is not something that appeared suddenly. It is a great mansion with many layers. The Itihasas (Epics), Puranas, and Upanishads are its foundation. They are like high school education. Saiva Siddhantam is like an undergraduate degree. It provides profound philosophical explanations. Sutta Sanmargam, however, is like a doctoral degree. It is attaining the ultimate state of the Atma through direct experience. Without a foundation, a building cannot be built. Similarly, without the Itihasas, Puranas, Upanishads, and Saiva Siddhantam, one cannot fully understand Sutta Sanmargam. As Venkatesh said, Saivism and Saiva Siddhantam are one and the same. There is no religion superior to Saivism. There is no deity superior to the god Siva, who is its essence. What a great truth this is! Saivism is not just a religion; it is a spiritual way of life. Saivism is the worship of the immutable, all-pervading supreme space. Saiva Siddhantam describes the steps to attain that pinnacle. Sutta Sanmargam stands at that pinnacle and shares with us the experiences gained from there. There is no contradiction between the two. Both convey the same truth. One is the base, the other is the crown. One is the root, the other is the fruit. If Saiva Siddhantam is the seed, then Sutta Sanmargam is the ripe fruit at the top of the tree that sprouted from it.