Types of bodies
(from Tamil Siddhar
Marabu- Dr. T.N.Ganapathy)
The Siddhas, unlike the other
schools of Indian philosophy, consider the body as a vehicle for spiritual
evolution and not as a hindrance. According
to them, the material body which is prone to disease, aging and destruction
should be transformed into a ‘deathless body’.
Tirumular
in this Tirumandiram explains this as follow:
Before,
I thought the body was a shame
I
saw the entity within the body,
I
saw that the Supreme One has taken residence within the body,
I
am nurturing the body while remaining in it. (725).
The
Siddhas consider the body as the residence of the Divine and hence should be
treated with respect. Tantric works call
the body a microcosm that reflects the macrocosm or the universe. The Tamil Siddhas refer to the body as a
threshold between human existence and divine presence. They say that instead of
wasting one’s time visiting various spiritual places and bathing in sacred
waters one should seek these sacred places within one own body.
Before
we delve deep into the Tamil Siddhas’ view on the body, let us see what the
other Indian traditional schools say about the.
Buddhism
identifies three types of bodies. They
are nirmaana kaya- material body, sambogha kaya or bodhisattva
body- blissful subtle body which is capable of entering bodies where it can
impart important knowledge and dharma kaya- the body with supreme
consciousness.
Upanishads
talk about five types of bodies, the annamaya kosam (material body), pranamaya
kosam (body of vital breath), manomaya kosam (body created by the
mind), vijnanamaya kosam (body created by discrimination) and anandamaya
kosam (body of bliss). These five
bodies or sheaths are present one over the other with the outermost being the annamaya
kosam).
Adivaita
classifies body into three types, the sthula sareera (gross), sukshma
or linga sareera (subtle) and kaarana sareera (causal
body). The gross body is made up of
matter or five elements. This is the annamaya
kosam. The sukshma body is
made up of the five tanmaatra or subtle elements. Pranamaya kosam, manomaya kosam and vijnanamaya
kosam belong to this category.
The causal body is like the anandamaya sareeram or body of
bliss.
In
Siddha works we read about sthula deha, yoga deha, siddha deha,
pranava deha or mantra deha and jnana deha or divya
deha. The process of converting the sthula deha into divya deha
is called kayasiddhi. The Siddha
alchemy also refers to this process only.
Yoga
bijam
classifies body into pakkva and apakkva deha. The apakkva deha has to be
turned into pakkva deha by processing it in the fire of the
kundalini. Kaya kalpam is the process of turning
the material body into divya deha.
This process is achieved by using mani, mantra and audadam
or medicinal preparation. Mani is
the process of transforming the body through chemical means. Mantra is transformation through kundalini
yoga and audadham or aushadam is using medicinal method for
transformation.
Ramalinga
adigalar talks about siddha deha, pranava deha and jnana deha.
The
Siddhas did not believe in attaining moksha after death. There is no guarantee that one will actually
achieve it also! They believe that the
body should be used properly as a moksha sadhana.
Gross
or material body:
The
material body is also called maanushi tanu, nava sutra veedu
(house of nine principles). It is made
up of the twenty four principles- five elements, five subtle qualities, five
senses of knowledge, five senses of action, manas, chittam, buddhi
and ahamkaram. This body is made
up of seven types of dhatus or materials. They are rasa, raktha, maamsa,
majjai, asthi or bones, seminal fluid or suklam and medas
or fat. It possesses the three faults or
dosha namely vata(vali), pittha(azhal) and kapha
(aiyam). It undergoes five types
of modifications, aging, getting white hair, diminishing sight, disease and
death.
Such
a body made up of the seven dhatus should be turned into yoga sareera by
lighting the fire of kundalini. It is the material body that binds a soul to a
particular place, time and situation.
Yoga
deha:
Hata
yoga strengthens the material body and removes the screen between the body and
the mind. It removes the duality of body
and mind. Isha Upanishad states that one
who controls the body along with the mind attains deathless state. Tirumandiram recommends ashtanga yoga
or the yoga with the eight components of yama, niyama, aasana, pranayama,
dhaarana, dhyana and Samadhi.
Siddha
literature calls the process of attaining yoga deha as deha siddhi.
Siddha
deha:
When
one attains the yoga deha further yogic practices raise the kundalini sakti. When the power of kundalini pierces the six
cakra, the yogi attains special powers. The
power that emerges from muladhara grants strength of the body and mind. The power that emerges from the svadishtana
grants health. Power from manipuraka cakra
grants a natural immunity. Power from
anahata grants internal and external beauty.
Senses become sharp. Power from
visuddhi cakra makes the body firm like a diamond. The body of the siddha that attains special
powers becomes like a multicolored rainbow that can disappear without a
trace. Achieving this rainbow body
is a big step in the transformation. A
material body is visible because of its color.
When the yogi erases the color of the body it becomes invisible. A yogi who has attained a siddha deha is not
controlled by time, space and external causes.
He take any form anywhere at any time.
He does not depend on his senses for cognition.
Mandira
meni
or mantra deha:
Converting
the siddha deha into mantra deha is the next step. Tantra sastras say that Siva and Sakti are
present in the sahasrara and muladhara respectively. They are present in the right and left part
of the body. The apana vayu that flows
through the pingala nadi in the right side of the body is considered as the
flow of Siva. The prana that flows through the ida in the
left part of the body is called as flow of sakti. When the aspirant practices breath regulation
he changes the direction of the breath and makes it flow through the sushumna
instead of the ida and pingala thus bringing the left and the right part of the
body into an equilibrium. This is called
union of siva and sakti, samarasa. Then the sound, om occurs within the yogi’s
body and his siddha deha becomes pranava deha.
The letters a, u and m of the pranava represent the soorya, Chandra and
agni or pingala,ida and sushumna nadi respectively.
Tirumular
calls the mantra tanu as sukshma panchakshara and Sivakaayam. As the pranava is called the unspoken mantra,
Konkanar calls the transformation of the material body into mantra deha as the
silent letter became the body. The body
is called oomai deham or silent body.
It is also called the pillar of omkara.
Jivan
muktha:
A
yogin who possesses the pranava deha is a jivan muktha. They are souls who have attained liberation
while still in the body form. A yogin
who possesses the pranava deha is a jivan muktha. They are souls who have attained liberation
while still in the body form.
Even
when their senses are engaged with the external world their consciousness is
constantly immersed in self-awareness enjoying the bliss. They are not affected by the “I-sense”. They remain as a witness.
Jivan
mukthi is different from videha mukhti in that videha mukthi is attained only
after the death of the person. In fact
the Siddhas do not believe in videha mukhti at all.
A
jivan muktha’s body is deathless. His
gross body becomes effulgent divya deha.
He attains para mukthi with that divya deha. He goes beyond time and remains as an
embodiment of sivam. It is believed that
jivan mukthas are still remaining in this world.
Divya
deha:
Divya
deha is called chinmayam, baindhava sareeram, jnana deha. It is a body made of space. Those with divya deha have merged with
the supreme space. In this state every
hair shaft in their body glistens and glows.
Kakapujandar
and Kambalichattai munivar call this body Kailaya deha. Sivavakiyar calls this body sorgaloka veli. He says that in the limitless sorgaveli
the supreme truth remains as a mixture of white and red. In the sahasrara which is depicted as the thousand
petal lotus, the yogin experiences white and red. The white indicates the prakasha aspect of
the Divine and the red indicates the vimarsha aspect of the Divine.
Laya:
The
process of reaching the divya deha from the yoga deha or the siddha
deha is called laya. Laya is the
process of merging of all the principles with each other and ultimately with
Sivam. This is also called apancheekaranam
or reverse manifestation.
When
kundalini unfolds from its dormant state and ascends through the cakras it
starts absorbing the element that each cakra represents. Thus, it absorbs the twenty four principles
into itself. When it reaches the ajna
cakra the yogin’s body becomes siddha deha.
The twenty four principles do not affect the siddha deha as it is not
made of them. A siddha deha is made of
the Siva Sakti principle.
When
kundalini goes beyond the ajna,to the other cakras, the sense of duality ceases
to exist. When it reaches the sahasrara
the yogin attain the divya deha. He
consumes the divine nectar that flows down.
His body becomes deathless. This
body is called the golden body or ‘ponnaar meni’. The kechari mudra helps the yogin consume the
divine nectar. The yogi attains
kayasiddhi.
Methods
to attain a deathless body:
Siddhas
recommend three methods to attain a deathless body. They are alchemy, kundalini yoga and ulta
sadhana.
Alchemy:
Alchemy
is a chemical process where the almost unchangeable chemical principles in the
body are changed with the help of chemicals such as mercury, phosphorus and
mica. Even the rishi of the Vedic times
have used this method to transform their body.
The soma rasa that the rishis consumed in the soma yoga is based on this
alchemical principle only. Tantric
Buddhists are reported to have consumed a drink, Vaarunee to attain
deathless state. Rasavada hrudayam
is a book that prescribes methods for this transmutation.
Alchemy
recommends use of salt, mercury and phosphorus to change the nature of the
body. However, these chemical are not
the general chemicals that we use in our daily life. Mercury refers to consciousness, phosphorus
is the soul and salt is the body. These
three chemicals are called ‘muppu’ or triple salts.
Those
who practice alchemy use either plant extracts or pure chemicals for their
chemical transformation. The body
transformed through alchemy is called rasamayee tanu. Nargarjuna, one of the most popular Buddhist
gurus was an expert of alchemy. It is
said that he possessed extraordinary powers through the practice of alchemy.
Kundalini
yoga:
In
this method instead of using chemicals for transformation the secretion from
the sahasrara is used to transform the body.
Through yoga, the impure aspects of the body are made to dry up first. Using the divine nectar they are purified and
revived thus granting a divine body
.
Tirumular
calls this process the true yaga. The
body is strengthened and becomes an instrument to attain moksha. It becomes a boat that carries the soul present
on one bank, this world, to the other bank, the supreme space.
Ulta
sadhana or reverse practice:
This
is an entirely new method of transformation where the normal functioning of the
body is completely reversed. The breath, the blood flow, the digestive system
etc are brought under control. The semen
of the life force that normally flows down is reversed in its direction and
made to flow upwards. This method is
called paravriddhi. This is
possible through yoga. It is said that
one who loses the semen during a sexual intercourse is an animal and one who
arrests its flow is divine. Agatthiyar
jnanam and Tirumandiram talk about this process.
There
are parallels between this method and alchemy.
The most fluid principle in the human body is the sexual fluid. This fluid is hardened which is like turning
a base metal into the most unreactive gold.
These two methods are the indirect and direct techniques of kaya
sadhana.
Upanishads
state that the yogin who reverses the flow of the semen will have a fragrant
body. The natha siddhas practice this
method of transformation. They use a
special language, the sandhya bhasha to refer to this esoteric process.
Thus,
the Siddha, instead of fighting with the body and its natural tendencies
transform it using the same principles into a supreme vehicle that carries them
towards liberation.
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