Om…….. Om…….. Om……..
With divine transcendence and unique wisdom,
The sound of Shiva, the beloved, resounds in the state of non-duality.
With the powers of creation, infinite abilities, and joy,
The supreme wisdom of divine brilliance, force, and strength arises.
In the form of completeness, it surges upwards, shining,
A state of awakening that ends with the fulfillment of knowledge.
The essence of truth, bliss, and wisdom arises in its fullness,
In the self-existent state, it is the nectar of immortality.
It is beyond space, infinite in wisdom and light,
The blissful nectar of wisdom that does not end,
The principle of eternal truth, the light of Shiva,
It is the fulfillment of righteousness, and its form is divine.
This nectar is the divine grace, purity, and mercy of the supreme.
The divine nectar is the essence of spiritual wisdom,
This is the source of supreme truth, grace, and divinity.
Om, the nectar of life and wisdom.
The ultimate, ever-present essence,
A profound state of supreme divine wisdom and joy.
May all beings seek this nectar of divine wisdom,
And seek to walk the path of divine love.
Guru, I surrender. Guru, live on. Guru, be my guide!
We convey our respectful salutations and blessings to all the wisdom birds who are waiting on the seedbed of knowledge, waiting to taste the wisdom that awaits within our seed of destiny.
Today, the topic we are going to discuss is “For an Immortal Life, Knowledge and Discipline.” Let us speak sweetly and meaningfully.
The words of our Guru, the first Guru of our tradition, the great Thirumoolar, are as authoritative as those of Vasishta. What Thirumoolar says is as though the Lord Shiva himself spoke it. Let us see his divine words:
Thirumandiram – 258
The boat that ferries us across the ocean of karma,
There are two paths that remove weariness,
One path is that which brings ultimate glory,
The path of renunciation and righteous discipline, both help.
In this ocean of karma filled with deeds, we have two paths to swim across and get rid of fatigue, gaining a sense of rejuvenation. One path is the path of Brama Gnana (knowledge of the supreme reality) shown to us by the Lord, and the other path is the householder’s life. Thirumoolar teaches us that these two paths are the finest ways to lead us towards liberation, the state of no rebirth.
Look at how true Thirumoolar’s words are. Therefore, we must all adopt the path of righteous living, follow the path of knowledge through asceticism, and keep striving for the liberation of the soul through discipline and wisdom, just like the oil lamp’s flame. This should be done until the end of our life. That is the ultimate goal.
If we accept Thirumoolar’s words sincerely, all our karmas will be dissolved, and we will be liberated from the cycle of rebirth, attaining a higher state, just as we are.
All true seekers of wisdom who have realized themselves walk the path of discipline and make their lives complete through it. How is this achieved? Listen to Thirumoolar’s words:
Thirumandiram – 257
One performs their own discipline, and through that discipline,
They earn the respect of the divine,
The same discipline nourishes the life of many beings,
And they rise to the state of divinity, just as the great ones do.
Those who have attained the knowledge of self-realization and worship that wisdom as the divine, the Brahmajnanis (those with supreme knowledge), always walk the path of Brahmajnana through ascetic discipline. We too must learn to embark on this path of discipline.
How do we consider this body? We usually think of the body as the most important—primary. For those who regard the body as supreme, the divine, who is our supreme Lord, will come in the form of death to remind them, saying, “I am your deity.” If we live thinking the body is the ultimate, without following the path of asceticism, then the Lord of death (Yama) will come to take away our life. However, if we live the life of asceticism, then Lord Shiva will be our Lord.
This is why asceticism is the immortal nectar that protects us from death. Can you understand this now, dear ones?
Let us listen to Thirumoolar on how death (Yama) will come:
Thirumandiram – 255
Without knowing oneself, one leads a life of delusion,
Without knowing the truth, young ones run astray,
When death comes in power, it does not care about the form or status,
Only those who do good ascetic practices will be saved.
When the powerful Lord of death comes to take away our life, he does not care about who we are, what power or status we have, or how old we are. He does not consider if we are good or bad. He will not consider any of this when he takes away our life.
Before this happens, we must practice the ascetic discipline of Brama Gnana, gaining the strength of spiritual wisdom that transcends the limitations of the physical body. Only then can the Lord of death come and take our life. If our life is within the body, death cannot take away the soul.
The reason for this is that the divine life force resides within us. Therefore, death cannot take the soul or transcend the divine life force within us. This is the secret of Shiva and Brama. To understand and experience this secret, you must follow the path of Brahmajnana and discipline. This is the life principle of the universe. Those who follow this life principle and attain spiritual perfection are the Siddhas, Brahmajnanis, Rishis, and Maharishis.
Your life’s final stage will depend on what you choose to become.
In Tamil philosophy, there are three key principles: Dharma (Righteousness), Artha (Material Prosperity), and Kama (Pleasure). Among these three, Dharma (righteousness) holds the highest place.
Puranas – 31
The excellence of the tradition lies in Dharma, which leads to wealth and happiness.
Kovoor Kizhār speaks about the supremacy of righteousness (Aram). The word Aram encompasses duty, righteousness, ethics, virtue, moral law, moral deity, the path of righteousness, knowledge, self-discipline, good actions, and more. In brief, Aram can be described as “doing good things and avoiding bad ones.”
The Tamils have always centered their lives around Aram. Whether it is family life, ascetic life, love, war, or politics, Aram has been the guiding principle in all aspects of action. Many virtues are considered facets of Aram, and they were viewed as integral elements of life.
Since the Sangam era, Tamil literature has extensively explained the greatness of Aram. It begins right from birth, as expressed by Olavaiyar who said, “Generosity and compassion are qualities that manifest from birth.”
A man of virtue once gave away his personal cart as a gift to a scholar. Moved by this act, the scholar remarked, “Before learning to walk, you have learned to give.” From birth to death, the Tamil literary tradition emphasizes that life must operate with Aram at its core.
During the Sangam period, fulfilling one’s duty properly was considered a form of Aram. The poet Ponmudiyar has listed it in his writings (Purananuru 312).
Additionally, in Sangam literature, giving (the act of charity) is highly regarded. The generosity of individuals such as Pari, Pekan, Ai, Athiyan, Ori, and Kaari is praised for the magnitude of their donations. Even kings who abdicated their thrones and lived in destitution, such as the poet Kumanan, who gave away his crown to a needy scholar, represent the pinnacle of charity.
The central theme of Aram is compassion for all life. The act of feeding the hungry has been seen as a form of righteousness, and we can trace the history of such generosity from small village leaders to the great Vallalar.
Thirukkural, in verse 31, explains that Aram is essential for sustaining life. Aram is practiced through thought, speech, and action, with the mind being the most critical component. Thiruvalluvar provides clarity in verse 34:
“The one who is free from impurity in thought, speech, and deed is considered to have truly practiced righteousness.”
In verse 35, Thiruvalluvar further explains that Aram is achieved by avoiding four things: deceit, anger, harsh speech, and wrong actions, showing that righteousness is free from all wrongdoing.
Aram forms the foundation of domestic life. The person practicing asceticism follows their duty, and the householder fulfills their responsibilities. Those who abandon their duties are deemed to have forsaken righteousness. Aram has been a guiding principle for all walks of life. Love is the quality of household life, and Aram is its fruit, as seen in the teachings of Thirukkural (Kural 45). It emphasizes the importance of Aram in both family life and duty.
Ilango Adigal demonstrated the righteousness of politics. He conveyed that, “Even if one were to give their life, the integrity of the state would never falter,” illustrating the principle of political Aram. Manimekalai, in her teachings, highlighted that feeding the hungry is the central righteous action. In times when the people suffered from hunger, both Manimekalai and Apuththiran practiced righteous acts by providing for the needy, offering hospitality, and supporting the helpless.
The tradition of feeding the hungry was considered the highest form of righteousness during the early and later periods of Tamil history. The Periyapurāṇam provides an exemplary history of Ilayāṅkuṭi Māraṇār, whose actions are viewed as the embodiment of righteous living. In later periods, providing food for all became synonymous with great righteousness, with Samānar and Christians advocating for such charity. For instance, providing food to students was considered a righteous act by Samānar.
The notion of “feeding knowledge to the poor” became prominent as a righteous act. Mahākavi Bharatiyār began his work with “Annan Satthiram āyiram Vaiththal” (thousands of food banks), and in later times, “teaching the poor to read and write” was revered as a significant form of righteousness. Empowering others with education was seen as the supreme virtue, and Pāvēndhar emphasized that all Tamils should aspire to live in an environment where everyone has access to learning.
In times of crisis, it is the duty of the leader to step forward and take action. In a film, the protagonist, acting as a district collector, exemplifies this principle. Duty is Aram, and one’s responsibility to the people must be fulfilled. Similarly, in the context of elections, it is both a right and a duty for citizens to vote. Only those who fulfill their responsibilities to the people should be given the opportunity to vote. This is the essence of election righteousness.
The word Aram is derived from the root word “Aru” (to cut off or discard) and the suffix “Am”. It implies the actions one must forsake or avoid. Thiruvalluvar clearly defines the actions that must be cut off in the verse:
“Cut off four qualities: desire, greed, anger, and harsh speech, for only then can one truly practice righteousness.”
(Thirukkural 35)
In essence, Aram is to discard harmful qualities like pride, greed, anger, and harsh words to lead a life of righteousness.
Valluvar once said, “The essence of walking the path of righteousness is to keep the mind free from guilt.” This concept is echoed in the following Kural:
“When the mind is free from fault, all actions become righteous.” (Kural 34)
Manimekalai also explains Aram in her verses:
“If you ask what is Aram, listen to this: it is that which does not harm any living being, be it in food, clothes, or any living condition.”
The word Aram has a close equivalent in Greek as Ethics, but it is incorrect to equate Aram with the Sanskrit term Dharma. Dharma varies according to the individual and their duties. For example, a lawyer may lie for the benefit of their client, which is termed as Dharma, but it is not Aram. Aram is always seen as promoting the greater good of society.
One cannot narrowly define Aram as what we desire, for Aram always focuses on the well-being of others. The texts like Manusmriti refer to Manu’s Dharma or Manu’s justice, not as a personal code but as a universal principle of righteousness. “Do good to others,” is what has been advised throughout.
Moreover, to practice Aram is not about doing something out of mere obligation. We must practice Aram willingly. When we act with genuine desire, our actions align with true righteousness. Without true willingness, our actions cannot be considered righteous.
Aram is not just about material offerings; it encompasses thoughts, words, and actions as a whole. Rich people are not the only ones who can practice Aram—even the poor can contribute through their speech, thoughts, and deeds. One should carry out righteous actions with love and desire, and only then will Aram be sustained.
For this reason, it is emphasized: “Desire to perform righteous actions.”
Thirukkural, throughout time, stands as a monumental text offering timeless principles of righteousness. Valluvar, in his Aram section, explores various aspects of life—family life and asceticism. He prioritizes family duties while also detailing righteousness for both individuals and society.
Hospitality, humble speech, gratitude, self-discipline, absence of jealousy, restraint from speaking in vain, abstaining from harm, adhering to ethical conduct, and striving for honor are qualities of a righteous household.
“Doing good to others,” “Appreciating the good,” and “Showing kindness” are the values that contribute to the well-being of society.
In Sangam literature, the theme of Aram is pervasive. Even though the works praise both the inner and outer aspects of life, they always connect it with Aram. The Five Hundred or Ainkurunuru also clarifies the path of righteousness, reiterating the significance of these values in everyday life.
Akanaanooru mentions “life without Aram” as something incomplete, while Natrinai emphasizes that “Aram is both the creation and the decay.” These verses highlight that poets and philosophers have consistently urged that all aspects of human life should be guided by Aram.
The Benefits of Aram
In this world, there is no wealth greater than the practice of Aram. When knowledge comes, Aram serves as an everlasting shield, protecting one from harm. Aram extends the lifespan of an individual and brings both honor and wealth. By following the righteous path, Aram becomes an ally, enhancing life’s prosperity and ensuring the growth of human virtues.
It is essential for every individual to uphold Aram throughout their life. By adopting a life of discipline and virtue, one will gain prosperity and happiness. We must strive to cultivate the qualities of Aram as taught by our ancestors in the sacred texts to ensure well-being in life.
Is there true Aram in the history of Tamil people, as the popular saying “righteousness triumphs, and sin falls” suggests? This question warrants deeper contemplation. From Sangam literature to contemporary Tamil literary traditions, Aram has always been a central theme. Despite facing challenges—both social and individual—throughout history, Aram has remained a guiding principle for human existence.
The deeper significance of Aram lies in its subtle political connotations. It is a powerful concept that has also been utilized by rulers to maintain their authority and secure the welfare of their people. Historically, the idea of Aram has been used by those in power to reinforce social hierarchies, especially when considering practices like the caste system in Vedic Hinduism, which still influences Tamil society today.
The concept of Aram has been intertwined with religion and the control of the five senses, often emphasizing spiritual restraint. Under conditions where social structures are rigid, the practice of Aram was associated with suppressing the body and ensuring compliance within the existing system. This idea persists, positioning Aram as something associated with the marginalized, despite the fact that Aram is intended to uplift all individuals.
This strong association of Aram with opposition to vice has historically kept oppressed groups silent. In the modern consumer-driven society, younger generations may not fully grasp the true essence of Aram. With values increasingly commodified, there is a decline in moral standards. However, there are still creators who uphold the virtues of Aram, expressing them through their works. When artists bring truth to light, they often embody the spirit of Aram.
Tapas refers to spiritual practices performed through the body, speech, and mind with the intention of advancing spiritually. These practices, such as fasting, meditation, pilgrimage, prayer, chanting, and reciting scriptures, are considered forms of Tapas.
Types of Tapas:
- Physical Tapas (Kāyaka Tapas): This involves physical actions such as performing duties without fail, keeping promises, offering prayers, and giving donations.
- Speech Tapas (Vācika Tapas): This refers to speaking only the truth, speaking kindly and gently, avoiding harmful words, and ensuring that speech benefits the listener. Practicing Vācika Tapas helps in developing control over speech, which aids in spiritual growth.
- Mental Tapas (Mānasa Tapas): This involves purifying the mind by eliminating negative thoughts and cultivating peaceful and positive thoughts.
Tapas in the Upanishads:
The Upanishads, particularly those in the Vedantic tradition, emphasize that the goal of Tapas is to realize the oneness of the individual soul (Ātman) with the Supreme Soul (Brahman). According to the Śāntokya Upanishad, fulfillment and liberation (Moksha) come from realizing one’s true nature through practices such as meditation and renunciation, rather than performing ritualistic rites for the deity.
The Svetāśvatara Upanishad further describes Tapas as a means of gaining the knowledge that the individual self and the Supreme Self are one, an insight that leads to liberation. The Mundaka Upanishad states that those who practice Tapas and attain knowledge of the Self reach Moksha.
Adi Shankaracharya’s View:
Adi Shankaracharya, in his texts, emphasizes Tapas over ritualistic practices. He asserts that the most advanced form of Tapas is not merely asceticism or fasting but gaining spiritual knowledge and understanding the true nature of Brahman through wisdom.
Modern-Day Tapas:
In the modern world, places like Rishikesh, Haridwar, Uttarkashi, and Varanasi are known for offering Tapas and meditation practices, especially to Brahmacharis and young seekers who are dedicated to spiritual learning and Vedantic studies. However, in many places today, the practice of pure Brahmājnana (knowledge of the Absolute) through meditation and ascetic life has been overshadowed by external rituals and superficial practices.
Recognizing this, efforts have been made to revive Brahmājnana-focused practices. For example, a Brahmājnana Gurukula has been established in Salem to teach Tapas and Vedantic wisdom systematically. Here, students are imparted spiritual teachings, engage in Tapas and meditation, and are initiated into the profound wisdom of Brahman to open their third eye and attain true spiritual enlightenment.
In this context, Tapas serves not only as a physical discipline but as a transformative spiritual practice that fosters self-realization and connects the individual with the universal truth.
The passage speaks about Brahm Jñāna Kriyā, a spiritual practice that leads to the realization of the ultimate truth, Brahman, through unique forms of knowledge. It begins by emphasizing the sacredness of this practice, which is rooted in the guidance of the Guru, who blesses and permits the seeker to learn this path. According to the text, those who learn Brahm Jñāna Kriyā will eventually experience a profound transformation where they do not just learn about Brahman, but become Brahman themselves. The power of this practice lies in its ability to help the practitioner experience direct knowledge of their soul and the divine truth.
As the practitioner continues with this practice, it is said that their life will change in profound ways. Every day, new experiences of wisdom will be gained, bringing them closer to the realization of the truth. The journey is not just theoretical but deeply experiential, and the text notes that the Guru’s blessings help the disciple to witness this transformation firsthand. The practitioners of this knowledge will begin to see the truth within themselves, and their souls will begin to shine brightly, reflecting the ultimate light of the universe.
The practice of Brama Gñāna Kriyā goes beyond simple meditation or ritual. It is a unique form of knowledge that cuts through the layers of karmic bindings and helps the practitioner to experience their true essence. The text warns that such knowledge is not easily accessible to all and that only those who have accumulated significant spiritual merit in past lives are able to attain it. Therefore, it is not something that can be casually acquired, nor is it something that is available to everyone at all times. The passage stresses that only those who have earned the right through their past actions will be able to access such wisdom.
Furthermore, the text outlines that Brama Gñāna Kriyā enables the practitioner to break free from the limitations of individual identity and understand the universal truth. It allows the practitioner to connect with the divine, experience the light of the soul, and hear the divine sounds that emanate from it. As one’s soul starts to expand through this practice, it reaches a state of oneness with Brama, where all distinctions between the self and the divine dissolve. This transformative experience is described as a profound shift in consciousness that leads to liberation.
The role of the Guru in this process is critical. The Guru is not merely a teacher but a guide who plants seeds of spiritual wisdom in the disciple’s heart. These seeds grow over time, eventually leading to the blossoming of self-awareness and divine realization. The passage emphasizes that it is only through the Guru’s wisdom and grace that a disciple can experience this inner awakening, as the teacher provides the necessary knowledge and tools for this spiritual journey.
In conclusion, Brama Gñāna Kriyā is not simply a practice but a deep spiritual discipline that brings about a complete transformation of the practitioner. It connects the individual with the divine essence, helping them to realize their true nature and merge with the infinite consciousness. Through this sacred practice, the practitioner gains access to a direct experience of the divine truth, surpassing intellectual understanding and entering a state of spiritual liberation. The journey of Brama Gñāna Kriyā ultimately leads to the realization that there is only one truth for all, and this truth is the essence of Brama.
The passage discusses the Brama Gñāna Kriyā and its profound effects on the practitioner’s mind, soul, and body. It describes how this spiritual practice communicates directly with the practitioner’s mind, soul, and life force, leading to a transformative experience. The practice is likened to an intimate conversation with one’s own being, connecting the practitioner to the divine light and sound. As the practitioner progresses in their practice, they begin to merge with various divine energies, such as the breath, the cosmic life force (prāṇa), and the rhythm of the universe.
The text speaks about the concept of Brama Nādi, which refers to the ultimate channel of divine energy. The practitioner’s goal is to touch, merge, and unite with this Brama Nādi, which requires immense dedication and spiritual effort, often spanning millions of years of tapas (austerities). Without directly experiencing this energy, one cannot achieve the full realization of Brahman. However, through the Guru’s grace and blessings, the practitioner is guided to touch and experience Brama directly, leading to joy and spiritual fulfillment.
Brama Gñāna Kriyā is described as a transformative process that takes place at the Ushiminai Dvāra (spiritual gateway), where the practitioner’s essence interacts with cosmic forces. Through this gateway, light and energy enter the practitioner’s being, leading to a profound experience of divine fire and light. The process is explained as the merging of the cosmic energy (fire) and the cooling essence of the self, creating a balanced and peaceful light referred to as Swayam Jyoti (Self-light). This light, though fiery, carries a soothing, cooling energy, which symbolizes the perfect harmony of opposites in spiritual realization.
The experience of Swayam Jyoti represents the ultimate spiritual truth—an energy that is both divine and comforting, a fire that brings clarity and understanding without the intensity of worldly fires. This light is a symbol of the inner wisdom and spiritual knowledge that the practitioner gains through dedicated practice of Brama Gñāna Kriyā.
In essence, Brama Gñāna Kriyā is not just a series of practices, but a holistic journey that connects the individual to the cosmos, the divine energy, and their own true self. The text emphasizes that through the grace of the Guru, the practitioner can achieve direct, experiential knowledge of Brama, experiencing the divine light and energy within themselves. This spiritual journey, once completed, leads to the realization that the practitioner and the divine are one, embodying the truth of Brama.
The passage continues to elaborate on the transformative experience that occurs through Brama Gnana Kriya, particularly focusing on the deep and spiritual effects that are felt during the practice. The light and energy from the Brahman penetrate the practitioner’s essence, reaching the core of their being—the Ātma-sthāna (soul’s abode). When this happens, the Brahman light becomes joyful, dancing and expanding within the practitioner. This movement of divine light triggers the arising of divine sounds or Nādas (sounds), which are described as multiple, and they begin to resonate within the practitioner’s being. These sounds are classified into ten different types by the siddhars (spiritual masters), and they are described in the verse provided:
“Manikadal yānai vāṟkuzhal mēkam
Aṇivaṇḍu thumpi vaḷai pērikai yāḻ
Taṇiṉthēḻu nādham thāmivai paththum
Paṇindavarku alladhu pārkka oṇṇādhē.”
This verse speaks of the different sounds that the practitioner experiences, each associated with a divine source or manifestation. Through the practice, one perceives not only the light but also the accompanying sound, which fills the practitioner with immense bliss. Those who experience this divine light and sound are said to attain a higher state of realization, akin to witnessing the vision of Bhuvanēśvari (the Divine Mother).
The passage also conveys that this spiritual experience is a divine gift granted by the Guru (spiritual teacher), and it is not something that can be attained through mere effort or practice. It is bestowed through the grace of the Guru and Brahman, and it becomes the practitioner’s eternal joy. The true realization comes when the practitioner is able to remain firmly rooted in the spot where they hear the Nādas, like an anchor (nangooram), allowing them to perceive the divine presence of Natarāja (Lord Shiva’s cosmic dance) and the ultimate light of divinity, known as Arutperum Jyoti.
This realization and the experience of divine light are not attained through physical austerities alone but through divine grace that flows into the practitioner at the appropriate moment. The passage emphasizes that the Brama Gnana Kriya is filled with numerous wondrous experiences, and these wonders are secrets of the universe that cannot be fully expressed in words, not even in Tamil, as they transcend ordinary comprehension. The ultimate mystery of Brama Gnana Kriya lies in this spiritual bliss and divine communion that the practitioner experiences during the journey.
Thus, the practice of Brama Gnana Kriya is described as a profound journey of divine realization, bringing the practitioner into contact with both light and sound that lead to spiritual fulfillment and liberation. It is a transformative experience that transcends ordinary understanding and brings the practitioner into union with the divine.
The passage emphasizes the sacred nature of Brama Gnana Kriya and how it was exclusively revealed in the Kali Yuga by the ancient Tamil Siddhars, who granted permission for its dissemination only to the Guru lineage. It encourages those seeking knowledge and wisdom to actively seek out and practice the path of Brama Gnana Kriya, as it is a transformative and divine experience.
The teachings are enriched by the verses of several revered Siddhars, whose poetic wisdom captures the essence of this spiritual journey. Below are some verses from the Siddhars, which illustrate the profound nature of the practice and its connection to the divine:
Pattinathar’s Verses:
- “The uncut wheel, the unsaid mantra, cannot be heard by others.
The inaccessible alms, the divine waters, find their end.
The unmade Lingam, the heart unmoved, remain within the mind—
All this is the teaching of the Guru’s words.” - “The sight, darkened, with three eyes open,
Like the universe, beautiful—
The devotee, with a body burning with devotion,
Stands by the sea, a dark-colored cane in hand.”
Thirumoolar’s Verses:
- “Falling from the sky, entangled in deeds,
The soundless sound resounds, with the feet held firm.
The truth remains, spreading infinite joy,
It is the vision shown through the eyes.” - “The divine light, seen by the eye,
Blends with the eye and remains.
The heavenly stream runs to the horizon,
But without effort, it remains visible in the heart.” - “The seven worlds and all the beings,
The qualities, the ancient cause,
The process of creation,
All reside within the vision of the eternal Shiva.” - “Even after thousands of years of practice,
One who is blind to the divine nectar,
Will not see the true light,
The eye alone must be opened to behold it.” - “In the place between the nose and eyes,
Look without closing the eyes,
The mind at ease, steady in thought,
Will open the third eye and reveal the truth.”
Thaayumaanavar’s Verses:
- “The eye that sees, the eye that perceives,
The light that shines within the mind,
The truth that resides in the universe,
It is the divinity that guides us.” - “In the eye, the light merges with the mind,
The divine truth shines forth,
Day and night, contemplating,
The seeker becomes one with the divine being.”
Avvai Jñāna Kural:
- “If you see the virtuous between the eyebrows,
The body will stand still, without form.” - “When the forehead fills with light,
The body will remain undying.”
Vallalar’s Verses:
- “When the land is held firm between the brows,
There is no weariness or decay.”
Koormānanda Siddhar’s Verses:
- “Do not dismiss the difficulty of death,
But look at the center of your eyes.
Through the intense turning of the wheel,
The sun and moon unite as one.
In the place of residence, the endless cycle will stop,
And the soul will remain undisturbed.”
These verses and teachings, passed down from the Siddhars, emphasize the deep wisdom that is at the core of Brama Gnana Kriya. The practice is seen as a way to attain divine knowledge and liberation, and the insights provided by the Siddhars guide practitioners to understand and experience the profound spiritual transformations that occur during the process. They encourage us to look beyond the physical and material realms, opening our inner vision to the divine truth and light that lies within.
The passage elaborates on the profound concept of Brama Gnana Kriya and its spiritual significance, particularly in the context of divine light, energy, and the transformative journey toward enlightenment. Here are the key themes and insights:
The text begins by emphasizing the essential nature of compassion (உயிர் இரக்கம்) for all living beings. It is stated that when one engages in selfless service (தொண்டு செய்யும் போது), all beings dance in bliss, as if receiving the divine grace and energy. This compassion is said to be the core foundation for spiritual evolution and growth.
The passage describes how the divine energy of Brama moves through the body, igniting various chakras. It starts with the Kundalini being awakened at the base, and then rises, activating various energy centers, such as the Sahasrara (thousand-petaled lotus) at the top of the head, and ultimately leading to the experience of divine light and knowledge. This divine light and energy are said to overcome death, revive the departed, and perform miracles, leading to liberation.
It is said that during Brama Gnana Tapas (the practice of Brahmic knowledge), practitioners often see different colors, which vary based on their level of spiritual advancement:
- Green light indicates the presence of divine knowledge and the ability to perform spiritual tasks.
- Blue light indicates the awakening of spiritual perception and insight.
- Golden light represents enhanced spiritual power and strength.
- White light signifies the full manifestation of divine knowledge.
The text explains that death cannot be transcended while in a physical body (உடல் தூல நிலையில்). However, when the body is prepared to enter the realm of light, it becomes invincible and eternal, as light is the true essence of the universe. Light, like the sun (referred to as Dinakaran or Surya), can never be extinguished and serves as the fundamental truth that allows us to realize the nature of the universe. The path to spiritual liberation is described as attaining the light body (ஒளி உடல்), where the physical body is transmuted into a body of light.
The body, which is composed of matter (தூலம்), must transform into light (ஒளி). This transformation happens when the individual learns to separate the soul (அழி) from the physical body. The soul, which is inherently light, must be freed from its attachment to the physical form. It is explained that the soul, once separated, will no longer be bound by death but will exist in its pure form, like clarified butter (வெண்ணெய்). Just as butter separates from milk, the soul separates from the body and becomes free.
The process of Brama Gnana Kriya and spiritual evolution requires the practitioner to overcome the attachments of the mind and purify it. The mind must be trained to focus inward, where it can connect with the divine light and realize its true nature. The soul, in its pure form, resides within the body’s energy centers, particularly in the throat region (where the breath and vital energy converge), which is referred to as the Bindu (the point of origin).
Through these teachings, the text stresses the importance of divine grace, spiritual discipline, and inner realization for attaining ultimate knowledge, liberation, and the transformation of the physical body into a body of light. It speaks to the profound and mystical experience that comes from practicing Brama Gnana Kriya, a path that transcends the physical realm and leads to the realization of the divine within.
The passage explains profound spiritual practices and their underlying principles, focusing on the role of divine light and prana (life force energy) in the process of self-realization and enlightenment. Here are the key points:
The text begins with a reference to an ancient teaching, stating that those who possess divine vision, symbolized by the ability to see with the inner eye, can perceive the entire universe and are free from the grip of death. This highlights the importance of spiritual awakening and the potential to transcend worldly limitations.
It continues with a quote from the Akathiyar Gnanam, where the process of spiritual awakening is compared to a light appearing in the midst of darkness. This metaphor illustrates the rise of inner knowledge, similar to how a lamp dispels darkness. The state of awakening is one where the practitioner remains undistracted and steady, enabling them to hear the divine sound, the nada, which leads to deep inner peace.
The text then shifts to the teachings of Pambattich Siddhar, who emphasizes the need for transcending ordinary awareness. The practice involves achieving a state of unwavering attention, where the mind and body remain in a calm, restful state, similar to sleeping without actually sleeping. This state of spiritual sleep allows for true realization and an experience of bliss.
The next section focuses on the concept of the body as a vessel that holds the soul’s light within, specifically within the pineal gland (referred to here as the Bindu). While the soul’s light resides in this gland, it is often clouded by the accumulated karmic residue, which acts like a layer of ash, preventing the soul’s light from shining through. The practitioner must remove this layer of karmic “ash” to reveal the light within.
To illustrate this process, the text compares it to how blowing air on embers of a fire causes them to burn brightly. Similarly, the practitioner must “blow away” the karmic residue with their spiritual practice, allowing the inner light to shine forth. This is the essence of the Siddha Path, where one learns the technique of cleansing and revitalizing the inner light.
The practice of blowing air (referred to as prana or vital breath) is crucial in this process. The practitioner must direct the prana from the base of the spine to the crown of the head, where it fuels the divine light. This process is described as the application of both Kriya Yoga and Vasi Yoga, which rely on the control and movement of prana. However, in the practice of Brahma Gnana Kriya, the focus shifts from prana to light itself, highlighting the supremacy of divine knowledge in this advanced spiritual discipline.
Ultimately, the passage teaches that by mastering the techniques of prana and light, one can transcend the limitations of the physical body and attain a state of enlightenment, where the soul is free from the cycle of birth and death. Through the practice of awakening and focusing on divine light, the practitioner can realize their true nature and live in a state of eternal bliss and peace.
The text explains that light is the fundamental force that can be utilized to awaken the soul’s energy within the body. This aligns with scientific principles, where light and energy are fundamental aspects of the universe. In spiritual practice, the light that resides within the two divine feet (symbolizing the chakras or energy centers in the body) is harnessed and directed to awaken the soul’s light.
To achieve this, practitioners must focus on sending these light rays and ambrosial prana (vital energy) to the pineal gland (referred to as Bindu) in the body, which holds the soul’s divine light. By doing so, the light within begins to burn brightly, expanding gradually from atomic to larger forms. This ongoing process of Brahma Gnana Kriya (the knowledge of the supreme consciousness) and Prana Kriya Yoga (the practice of vital energy control) is essential for spiritual growth.
As the practitioner engages in this practice, the ambrosial breath (prana) produces a subtle, powerful force that fuels the expansion of the soul’s light. Over time, the soul’s light grows in intensity and eventually envelops the physical body, creating a transformative experience. The energy from the soul moves outward, surrounding the body with a luminous force that can spread far beyond the body itself.
This shift in energy dynamics is significant: before practicing these kriyas, the soul’s light is confined within the physical body. As the practice progresses, the body is seen as existing within the soul’s light, and the soul, in turn, expands beyond the body. This represents a shift from identifying with the physical body to recognizing the soul’s expansive, omnipresent nature.
The text further emphasizes that the goal of Brahma Gnana Kriya is to enhance and amplify the soul’s energy rather than focus on the development of the physical body. Kriya Yoga, especially through the control of prana, is the method of bringing this energy directly to the Bindu, the energy center of consciousness.
The process of Pranayama (breath control) is highlighted as crucial in Kriya Yoga practice. The breath must be directed to specific energy centers in the body with full concentration. The Cuddasthana (the point of consciousness in the center of the head) serves as the focal point for the practitioner’s attention. This focused attention, combined with controlled breath, helps disrupt the stagnant energy in the body, allowing it to move and vibrate freely. By doing so, the practitioner is able to unlock the hidden divine potential within.
Ultimately, the aim of these practices is to awaken the dormant spiritual energy, facilitating spiritual enlightenment and liberation from the physical constraints of the body.
The text begins by describing Kapha, which is compared to mucus or impure energy that surrounds the body and hinders spiritual progress. Kapha is often linked to sleep, inertia, and a lack of awareness, blocking the flow of spiritual energy. As the practitioner progresses through spiritual practices like Brahma Gnana Kriya, Kapha begins to be expelled from the body, marking the beginning of spiritual awakening. This expulsion is essential because it removes the obstacles that prevent the soul’s light from fully shining. With Kapha gone, the body becomes more open and receptive to the higher energies that lead to spiritual growth. Once Kapha is expelled, the individual experiences the removal of ignorance, and the energies of Brahma Gnana Kriya can flow freely, revealing the soul’s divine light.
The practice of Brahma Gnana Kriya is described as a gradual process where the practitioner’s inner light grows more powerful. As the practitioner continues with their spiritual discipline, the soul’s light expands and begins to fill the body, eventually extending beyond the physical form. This growing light represents the awakening of divine energy within, which protects and strengthens the individual. As this light expands, the body becomes enveloped in the soul’s energy, and the practitioner begins to live in a state of divine protection. This process leads to the dissolution of the physical body’s need for survival, as the soul begins to safeguard the physical form. This signifies a transition toward immortality, where the body no longer decays or succumbs to natural death.
The practice of Brahma Gnana Kriya is described as integrating cosmic energies—the Panchabhutas (five elements: earth, water, fire, air, and ether)—within the practitioner’s body. These elements are believed to exist within the universe and the human body, and harmonizing them leads to spiritual enlightenment and unity with the universe. The process of integration involves absorbing and aligning these elements through the spiritual centers of the body, referred to as the Thiruvadis (sacred energy points). This alignment is key to achieving spiritual immortality. The cosmic energy of the Panchabhutas, when properly aligned within the practitioner’s body, leads them to experience a state of eternal life and divine union with the universe. Only through this perfect alignment and understanding of the elements can one attain the immortal state, where they are free from the cycle of birth and death.
The ultimate goal of Brahma Gnana Kriya is to achieve a state of immortality. This is not immortality in the conventional sense, but a spiritual immortality where the soul is no longer subject to physical decay. As the soul’s light expands beyond the body, it begins to protect and preserve the individual. The text describes how, once the soul has become fully awakened and integrated with the universe’s cosmic energies, it guards the physical body from destruction. This means that the practitioner’s body is not only physically rejuvenated but is also in a state of divine protection. The divine essence, or God, safeguards both the soul and the body. This leads to the perfection of life, where the soul is forever united with the divine source, and physical death no longer holds power over the practitioner.
The text emphasizes the importance of spiritual guidance in achieving these profound transformations. Siddhas (enlightened beings) and gurus play a crucial role in the Brahma Gnana Kriya practice. They offer their divine wisdom and share secret teachings that help the practitioner integrate the Panchabhutas into their body. It is through the grace of the Siddhas and the Guru that these divine teachings are passed on, allowing the practitioner to experience the immortal state and union with the divine. This knowledge is viewed as a sacred gift, meant to awaken the soul and lead the individual toward liberation and divine unity.
From the Brahma Gnana Ashram Guru Kulam,
Your Rudra Shivada, Salem.
May all beings live in bliss!
Thiruchitrambalam!!
