Good evening to all the spiritual lovers gathered here.
May all beings live happily! Tiruchirambalam !!
Om…………………….. Om …………………….. Om …………………..
Today, let us enjoy the next lines of the Vinayagar Akaval.
The next lines of the Akaval are: “The state of Amudha and the movement of Adithan
And the nature of Kumudha Sakhayan, which is mentioned (46)”.
This state of Amudha is a lofty statement in which the goddess prays to Lord Vinayaga to grant her the state of Amudha. Who can attain this state of Amudha? Is this elixir something that we can easily obtain? No. When we suffer, suffer, experience, feel, feel, move, move, and love overflows, when the tears turn into a fountain, this blissful state can be called the state of nectar, where an alchemy begins to take place within our lives.
Look at the word nectar divided into its parts.
Amulet = nectar + a + m.
My heart is a lie, my love is a lie
But if I cry, I can get you
My nectar is the clarity of the sugarcane
My deer, I will come and worship you with my grace. (Thiruchadagam-90)
O Lord Shiva, my Lord, I am living a lie. My heart is also a lie. My love is also a lie. If I, who am afflicted by karmic effects, love you, turn my mind with intuition, and with great desire to see you at the feet of the Lord, stand and cry in true consciousness, I will receive you within me. O Lord, lover of Shiva, my honey, the nectar that flows in my life, the blackberry of my heart, the light of my wisdom, the deer of my heart, the form of grace, I, who have become your servant, want to come and merge with you.
Can we cry with love and appreciation for Shiva more than this? Manickavasaka cried with true consciousness. He received Shiva. He made Shiva write the Thiruvasakam. No, no, seeing the great wisdom of the reader, Lord Shiva himself said, ‘Vadavura, you sing, what should I write?’ and sat down and wrote the Thiruvasakam, Lord Shiva himself, not only wrote it, but also signed it, ‘Written by the beautiful Chitram Balamudaiyan’, so that the beings of the world in the future would believe that he wrote it. What greater glory can Thiruvasakam have than this, tell me. This glory and specialness has been given to our mother Tamil, which is not available to any other language in the world. From this, it must be said that the language that is the mother and father of all the languages of the world is Tamil.
Why have we come here to say this, is that devotion, love, and worship should be like this. We should worship God with true consciousness. Not with external games. The more we go outside, the farther away God will become. In other words, when we do not see the God within us and search for it somewhere outside, the distance between us and the distance we have gone will become the distance between us and God. This is why all the Siddhas and Gnanis have said that one should not seek God in a place other than the place where one is.
The path of supreme knowledge is the simplest, strongest, and most spiritual path to attain Shiva. All other paths are long, circuitous paths. One can find God in the place where one is. One can find Shiva in the place where one is alive. If one finds life, it is easy to find Shiva. One cannot find Shiva without seeing life. Life and Shiva are one in one. No one can separate Shiva from life, or life from Shiva. Both are one, that is Shiva.
What we have come to say here is that this Shiva should be worshipped with true consciousness, not with external dances. It is true that Shiva dances. What is Shiva’s dance, that is, the true consciousness should be sent through the feet of the Lord through the nectarean air, through the eye of the Lord, which is the real object. But the three forts there will stop the true consciousness that comes through the nectarean air. These fortresses must be attacked fiercely with the weapon of fire penance. Even then, these fortresses will not budge. Then, by the grace of Shiva, a strategy will be formed within us. That is the war strategy of Lord Muruga.
During the Sutarazhi penance, we will attack those forts with the weapons on the two pillars. The fort will not budge. Then we will get the sword of Lord Muruga as a weapon. It is Shiva who bestows it. Muruga himself will stand in front and support our battle of knowledge. By the grace of Lord Muruga, we will try to attack with the third pillar of knowledge, the sword of knowledge that he has given us. Then all the three forts will be powerful separately and will show us the way.
Remember well. As long as these three forts are separate, they cannot be destroyed. Due to the movement of the universe, a situation will arise where these three forts will be joined one after another in a straight line at an angle point. If we wait for that situation with our eyes and minds, we will be able to identify that straight line point. Even then, the work of knowledge that Lord Muruga has given us should be to throw and attack towards the target where the eyes of those forts are.
Because the life of those forts lies in their eyes. When the eyes of those fortresses are attacked and destroyed, the screens that are obstacles to knowledge there will gradually begin to move away. With each movement, the light of life behind the screen and the light of Shiva within it will be visible. As the screen moves, the light seen will move more and more, and the light will also grow larger.
Then, that life light will appear beautifully curved and swayed by the nectar wind. To see this, it will be like someone dancing with a body of light. Shiva will always be of pure color. The reason is that he is light. Since the color of light is pure, Shiva will also appear as red. When the nectar wind merges with this Shiva light, the Shiva light will bend more and more, writhe, and keep dancing up and down.
This is what the ancient Tamil Siddhas, Brahmanists, Rishis and Sages saw and began to immerse themselves in bliss. When we look at this light of Shiva, the blissful feelings of bliss will make our body – the five senses – experience the ultimate hair-raising ecstasy. This cannot be expressed in words or writing. This feeling of Shiva can only be felt as it is through experience. Our students of the Brahmanical Golden Temple have been experiencing this daily and are in penance.
The movements of this light are the dance, the movements of the white light are the dance of Shiva. In this way, through Brahmanical penance, we should see Shiva with the technique of the flame and dance with the feelings of bliss within our lives, but we should not dance in external worship in the outside world and cause harm to the body. This is not the way to worship Shiva, this is all the outer path. The inner path is the only way to see the God within. Because the God within is, He is called the Agatheesan. God is not called the Pura Eesan.
The true path to attaining wisdom is to experience any feelings with truth. Truth is not the body, it is our life. Life is truth. Everything else is false. This body is called the body of truth because of the truth that is life. After the life leaves the body, it gets the name of the body of falsehood. From this, we must discern which is truth and which is falsehood.
Therefore, as our ancient Tamil Siddhas, Brahmagnanis and Manikkavasaka said in every Shivaratri, I humbly request that we all perform the austerity of Brahman like Shiva, find the Supreme Being of Shiva through the true essence of the feet of the gods, attain perfect Brahman and merge with Shiva as light.
The austerity of Brahman is not ours or anyone else’s right. This austerity of Brahman is the property of our three ancestors, which belongs to all our Tamil tribes and is their right. Learn it all. Attain the perfect knowledge of Brahma. Become Shiva. Because of this, I do not ask anything else from you. Our Tamil religion is this alone. To protect our Tamil, to show the Tamil religion, to spread this penance all over the world, you all should come into this body, attain the state of victory, and be the best guide to knowledge for the people of the world. We bow down before you and pray at the feet of the Lord. May the grace of the Guru and the Lord help in this!
This word “amudham” has been used by Manickavasagar in many places in the Thiruvasakam for various reasons. Let us look at some of them.
The deceit that stands and deceives me
Block the path of the five senses
Stand within me and search for the seven heavens
Come and see me and grant me grace (Koil Tirupatigam-1)
O God, who is without blemish, O Koil Tirupatigam
O hill of the Kozhunjudar (Koil Tirupatigam-5)
O immaculate Soti, the flower that blooms
O country, the honey of Amude, the city of Shiva
O Aryan who cuts off attachment and gives love
O deceit in the heart, who has shown love and mercy (65)
O great compassion that stands without limit
O Aramuthe, the limitless Bemma
O light that illuminates the inner self
O water that melts into water and becomes my soul
O inner self, devoid of pleasure and sorrow (70)
O love for the beloved is incomparable in all things
O Sotiyan, who does not appear to be a single soul Kudhyayane (Shiva Purana)
Translation: O blameless flower flame! O one who possesses the radiance of light! O nectar sweet as honey! O one who resides on the mountain of Kailash, the abode of Shiva! O Aryan Guru, who has cut and destroyed the three knots of affection that are clinging to me and has emerged in me! O great flood of great grace that has never ceased in me, who has given me your grace so that the deceitful thoughts in my mind can cease, and who has stood in me longing for love! O unquenchable flood of nectar! O immeasurable Lord! O one who is in the form of light that can be hidden in the hearts of laymen who do not know the work of Brahman and Gnana! O one who melts my life into water and mixes it with nectar and stands as a six-dimensional being! O one who is free from pleasure and pain, and who is non-existent and non-existent! O God who bestows grace on those who give love! O one who has the form of a matchmaker who is all and none! O glorious one who can make the darkness that has settled at the feet of the Lord not appear again and again!
When a man comes to know who he is, when he comes to know the knowledge of knowing himself through the supreme penance he performs. Penance alone is a great strategy and trick to know who we are. When the achievement of knowing ourselves through penance is accomplished in this way, the thought within him will be directed towards God. Then a change will begin to take place within the devotee. Then the moon pot will melt with the fire of the penance performed by the devotee and will begin to give nectar in fasting, which is what Manickavasagar said in the Thiruvasakam.
See the Lord Shiva, who is not known to God
See the woman Ali, the father
See with my eyes too
See the nectar that exudes grace
See the glory of mercy (60)
See the one who touched the earth
See the one who is called Shiva too
See the one who has bestowed grace upon me
See the one who has given me the cup of grace
See her too immediately (65)
Pozhipurai: Even if you are a deity, if you do not hold the feet of the gods, you must see the invisible God. You must see the God who is female, male and transgender. You must see the God with your own two eyes. You must see the God who exudes divine nectar as a blessing. Having seen the greatness of mercy through the experience of wisdom, you must see that God. You must hold the feet of the gods who ran on the earth and see that God. At that time, since that Shiva appeared, I saw him as Shiva and became enlightened. You must see that Shiva. Seeing Shiva, I became enlightened, Shiva possessed me and threw a blessing. You must see him. You must see the God who gave place to satti in the cup-shaped eye at the end of the feet of the gods. I must see that Goddess Parvati and Shiva immediately.
Gnana Prabhuphuura: Even if the gods think, meditate or do penance, they cannot see Shiva, whom Brahma and the gods cannot know. That is what he said, “See Shiva, who is not known to God.”
On this earth, God is the one who is full of all living beings without exception. God does not show any difference in it. He is present as Shiva in all living beings, be it grass, herbs, plants, vines, trees, mountains, rocks, waterfalls, water, rivers, seas, clouds, sky, fire, wind, men, women, and Ali. He gave everything. This is what he said, “See the father of women, men, and Ali.”
As for how and why God can be seen, he can only be seen with the help of the feet of God. He said, “I have seen him with my own eyes.”
Even if there is eight thousand years of yoga,
the eye will not find the nectar
if it looks for light inside the inner nadi
it has become mixed like the nadi (Dhim.M.603)
If both the nadtams are placed in the middle of the nose
there is no smell, no destruction of the land
there is no flow, no feeling, no self
there is no search, we are Shiva (Dhim.M.604)
If both the nayanams are placed on the nose
and the rising and rising air is suppressed
the nadi itself is able to sleep
it is beneficial and there is no fear of injury (Dhim.M.605)
The eye without attachment will be born and
impermanence will be seen. (Thirukkural – 349)
If one sees the light that has entered the one eye,
and remains there,
then the sky will come and run away,
and stop doing it. (D.M.600)
When one performs the penances of the feet of the Lord, the grace of God comes in abundance. Where is the grace of God, it is in the pot of nectar. When the red hair is revealed, there the Brahmanadi will touch the pot of nectar. Then the nectar that has become thick due to the heat of the Brahmanadi will melt and flow. This is what he said, “See the nectar that secretes the nectar of grace.”
In our body, life is located in the center of the head, like a nest. It resembles the shape of a mango. God resides in that bundle of life as light. Our life is not in the bundle of God. God resides in our bundle of life as grace and light. This is the love, affection, mercy, and compassion that God shows us. Seeing such a merciful God, he said, “I have seen the glory of mercy.”
Sevadi means pure-colored feet. We have already seen where God is in this world. Only with these holy feet can we touch the place where God is. Only there does God sit in pure color, as a golden light. That is why we do Brahmanical penance. This is what he said, “He who has touched the feet of the world has seen.”
When he saw the feet of the Lord through such Brahmanical penance, he realized that He was Shiva, whom Brahma and the Lord had not seen, and he became enlightened, he said, “He who has become enlightened, even though he is Shiva.”
When I saw the servants of Shiva, when my mind was happy and immersed in that Shiva experience, Shiva came as a blessed father and mother and pleased me, he said, “He took hold of me and blessed me.”
There are three stages of vision in the eyes, the outer eye, the middle eye, and the cup eye. The cup eye is the part of the eye at the corner of the nose. If you receive the vision from the cup eye as a teaching from the Guru and perform the Gnana Karma of seeing God with the truth of the vision in the Kannimula, a light form will appear and appear there. It is the form of the Naatha Sathi. This is what he said, “See the cup eye.”
In such a place where Naatha Sathi is present, Shiva is the light that shines. For Naatha to shine, light sathi is needed. Since Shiva is that light, he said, “She and he will see it immediately.”
O Lord, who has the knowledge of the nectar, grant me the state of nectar,
The devotee who is in the state of nectar is himself,
The devotee who is in the world, if not in secret,
The devotee who sits and grants me the state of nectar. (Thirumantram)
The devotee sings that he should grant him the state of nectar that can exist in this way.
O Lord, who has desired to place me as one among the group of true devotees who love you very much, and has taken possession of me with mercy! O Lord, who has removed the suffering of birth that is an obstacle to the knowledge of your devotee, who is the nectar, the wonderful medicine, the obtainable gem and pearl, the color of the flame of a lamp, O Lord Shiva, says in the prayer of Manikkavasar, grant me the state of loving you very much, without desiring anything that you do not desire. Song
Want, want, want, true devotee
With love within, I will serve you with grace
Andai Adiyan, I will overcome difficulties
Amude Aruma Manimuthe
Like the flame of a lamp
If there is no desire, there is no desire
My great love, my beloved. (Prayer Tenth-4)
The wisdom that Manickavasaka has recorded in this book is that he has shown that God is within the body of human beings through the practice of supreme wisdom, and he has recorded how to attain that God, unite with God, and always attain the bliss of Shiva. Everyone, read the book of prayers. In it, we have written the text of the true meaning of the word, buy that book of wisdom and read it. Your heart will melt; your soul will melt; We assure you that you will definitely get the beauty and bliss that the nectar overflows and flows.
Next, if you want the state of nectar, you need the movement of Adith and the qualities of Kumudha Sahayan, says Avvaithai.
Adith means the sun. Avvaithai puts the right foot as the movement of Adith. The movement of the sun takes place in our right foot. Here, the 12 arts of the sun are moving according to the movement of life. The sun never changes the number of his arts. He always moves with 12 arts. There is such a close relationship between Brahman and the movements of these solar arts. If the solar arts do not enter and merge with the lunar kalasam, the nectar body will not melt at all. If you want nectar, the solar arts must reach the kalasam. The activities and movements of this spiritual penance are what Aavai called the movement of Aditha.
Next is the quality of Kumudha Sahayana. Aavai calls the flowers that bloom in a place where there is no day or night as Kumudha. There is a saying that white ambal flowers are called Kumudha.
“Kumudham” is a word that generally refers to the lotus flower. The lotus has a deep spiritual meaning, especially purity, light, knowledge, or wisdom.
If we look at the kumudham, it refers to the blue lotus flowers that bloom at night. This indicates the state of being illuminated by the knowledge of God even in the dark.
Now we can understand that the kumudham is the form of a white lotus. The kumudham flower is the mystical word for the left foot. Only by knowing the qualities of this left foot well, we can melt the ambrosia from the body of life and eat the nectar.
That is why the goddess Auvai should show him what the ambrosia is and give him the knowledge of the Brahman by showing him the movements of the solar and lunar cycles that can be used for that, “The state of the ambrosia and the movement of the Adithan and the nature of the kumudham and the nature of the sakhayan Saying.”
The next lines of information are: “Show the double position of the middle wheel and
the element of the body wheel (48).”
The wheel that is between the three feet, that is, at the central point, is called the middle wheel. Since the Lord says that there are double (2X8=16) arts in that middle wheel, he is definitely referring to the left foot.
The left side of the body is where the lunar rays are. The lunar rays are shining perfectly on the left foot. The left foot is the one that is filled with sound waves. On the full moon day, sixteen rays shine in the cold moon. Umadevi resides in the virgin corner of this foot.
The devotee is constantly immersed in the Brahman experience due to the cold waves of this lunar ray. His true feelings spread blissful ecstasy throughout the body. No one can receive these true feelings as feelings except through the practice of Brahman knowledge.
The real objects are in our two feet as the intermediate chakra. He said that these feet are functioning as an organ of the body, “showing the double position of the intermediate chakra and the organ of the physical chakra.”
The next informative lines are: “Shanmughat Thulamum Chaturmugach Sukkam
Enmugamaka Inithu Enakkaruli (50)”.
All these lines are very true secret paribasai words.
First word: Shanmughat Thulam. Shanmugam – six faces. The six faces in the form of a dust. When the two feet of the Lord meet at one point in the meditation of Brahmanana, there, according to the mantra that a son was born before the father, Murugan, the Shanmughat Thulam, appears. Auvai said, “Shanmughat Thulam” because we can see these six faces only with our external eyes, Auvai said, “Shanmugach Sukkam”.
Second word: Chaturmugach Sukkam. Chatur – four. Chaturmugach – only the four faces are subtle. These four faces are not within the form of a dust but are in the subtle body. These are all divine secret words. However, we will only give some basic understandings here.
Chaturmuga Sukkumam has a deep spiritual feeling through four dimensions. It is considered the highest level of philosophical and spiritual achievement.
- Thiruvadi Sukkumam,
- Jeeva Sukkumam (life sukkumam),
- Ira Sukkumam,
- Brahma Sukkumam.
Sukkumam is a hidden secret. Our ancient Tamil Siddhas have created a Gnana Tantra system to know and feel the secret workings of whatever we want to see the sukkumam about.
For example, Thiruvadi Sukkumam is the Gnana Tantra system about the Thiruvadi.
Jeeva Sukkumam is the most secret Gnana Tantra that can be used to reach and know our lives.
Ira Sukkumam is the most secret Gnana Tantra about how to know the God – the Great Life within our lives and merge with Him.
Brahma Sukkumam is the secret wisdom of the Supreme Being, what is the nature of God’s life? What is its power? What is its grace? How can we receive that grace and blessings in our lives?
You have explained these four types of sukkumam, and you said, “Chaturmukha Sukkumam”.
Third word: Enmugam – eight faces.
There are eight types of qualities in a human being. Their explanations Explanation
The eight qualities that are very important in society and individual life can be described as follows:
- Compassion
Showing compassion to others, trying to help all beings.
The intention to remove the suffering of others.
- Integrity
Acting with integrity and truth.
Living a life free from falsehood.
- Peace
Acting with peace of mind.
Avoiding anger, jealousy, and greed.
- Patience
Learning to be patient and tolerant in the face of suffering.
Acting in the face of time and circumstances.
- Wisdom
Seeking and acquiring knowledge and using it appropriately.
Making decisive and reasonable decisions.
- Self-confidence
Acting with confidence in one’s abilities and efforts.
Trying to overcome fear and hesitation.
- Empathy
Understanding the feelings of others and acting accordingly.
Having humanity.
- Discipline
Following an orderly and reasonable lifestyle.
Creating and adhering to sound procedures.
In Buddhism, there are eight virtues, or qualities, that are particularly important. These guide one’s life towards good morals, peace of mind, and spiritual progress. Generally, they are explained in terms of the Noble Eightfold Path or Buddhist philosophy.
The Eight Virtues of Buddhism
- Right View
Acquiring a fair perspective on life.
Understanding the Four Noble Truths.
- Right Intention
Having good thoughts.
Avoiding evil thoughts and cultivating compassion, love, and nonviolence.
- Right Speech
Speaking the truth and using kind words.
Avoiding falsehood, deceit, and words that cause suffering.
- Right Action
Performing righteous and virtuous actions.
Giving up killing, stealing, and unclean acts.
- Right Livelihood
Choosing a lifestyle that is just and consistent with Dharma.
Avoiding occupations that cause suffering to others.
- Right Effort
Trying to develop good qualities.
Being determined to avoid evil thoughts and actions.
- Right Mindfulness
Monitoring one’s thoughts, words, and actions with awareness.
Developing one’s intuition.
- Right Concentration
Oneness of mind and immersion in meditation.
Helping to achieve a state of sattva and achieve spiritual progress.
Living life in the right way and becoming a person full of virtue and love.
Avoiding evil actions and keeping the mind and life pure.
Ultimately seeking the highest state of Nirvana.
These eight qualities of Buddhism are considered to be the essence of the three fundamentals of discipline (Sila), peace of mind (Samadhi), and knowledge (Prajna).
All these are the positions found in the scriptures. But, do you know what the wisdom that Avvai speaks of, dear friends? Enmugam is the word that refers to the right foot. The letter of the right foot is a. Its Tamil number is 8. This “May the solar arts of the Akarat Thiruva form be well grasped and felt by me and filled with grace in my life, and may this Shanmugha Thulam and Chaturmugha Sukkuma become a treasure, form, and appear as grace in my eight-faced Akarat Thiruva form, O Lord Vinayaka,” Avvai said, “May the Shanmugha Thulam and Chaturmugha Sukkuma now appear to me as eight-faced.”
The next lines of information are: “May the wound that has been healed become manifest to me
Show me the eight states (52)”.
Auvai prays to Ganapati that the wound that has been healed should become manifest.
When the word wound that has been healed is taken in the light of wisdom, it can refer to profound changes or psychological pains experienced by the human mind and soul. It can also be seen as a stage that makes one realize a new truth or higher knowledge and move forward.
Explanation of the wisdom of wound that has been healed:
The number of energies found in the human body are described in various ways in a profound, philosophical and scientific perspective. Based on Siddha medicine, yoga and ancient philosophies, there are innumerable energy centers and forms in the human body. When these are classified numerically, the following main energies are mentioned:
- Prana Shakti:
This is the basic energy of life.
Prana energy spreads in the body through breath and respiration.
This can be controlled through yoga and meditation methods.
- Agni Shakti:
The internal heat energy or digestive energy of the body.
It plays an important role in converting food into nutrition.
It helps in converting the energies of the body and mind into fuel.
- Mana Shakti:
The energy that represents the thoughts, feelings, and mood of the mind.
It is important in controlling the mind and is enhanced through meditation.
- Chaitanya Shakti:
The energy of knowledge or the movement of the intellect.
It plays an important role in consciousness, intelligence, and decision-making.
- Jeeva Shakti:
The basic energy for the vitality of a human being.
It supports vital functions and body maintenance.
- Subtle Energy:
This is the subtle energy that flows through the “nadi” and “chakra”.
Siddhas and yogis refer to it as the circulatory energy.
- Kundalini Shakti:
The energy that lies dormant in the root chakra.
It can be awakened through meditation and yoga.
The awakening of Kundalini leads to spiritual enlightenment.
- Karma Shakti:
The power of action and its consequences.
This refers to the impact of every action on one’s body, mind, and soul.
Additional types of energy:
Divine Energy: The energy to experience divine energy through the body.
Universal Energy: The understanding of the universal energy of the body and mind.
These numerical types of energies are the guides for man to achieve the unity of his body, mind and spiritual life. Through this, he can reach the highest level of life.
The eight stages are a principle mainly discussed in Tamil Siddhas and Gnana Marga philosophies. It refers to the eight stages that man must reach in his spiritual development or history of wisdom. These are like the outlines of a journey, each of which takes one to a higher level.
The eight stages and their wise explanation:
- Avastha (state of ignorance):
The state of ignorance, the ignorance that is in the natural beginning state of man.
Man is trapped in the grip of the magical world that hides the truth.
- Vasanai (the influence of small thoughts):
The firmness of thoughts that arise in the mind, the memories of past actions can guide man.
This requires containing sacred or impure (vasanai) thoughts.
- Manolayam (calmness of mind):
The state of mind becoming calm, free from thoughts and confusions.
Controlling the mind through meditation.
- Shuddhi (clarity):
The desire, anger, etc. that arise in the mind are removed and become clear.
The state of being able to realize the truth.
- Arul Dili (divine experience):
The state of turning towards the divine.
In this state, one attains a higher enlightenment of the soul through divine grace.
- Jnana (knowledge of truth):
The state of achieving complete spiritual enlightenment.
The state of fully realizing what is truth.
- Samadhi (freedom of mind):
The state of being completely calm.
The state of not being affected by any illusions.
- Siddhi (higher power):
The complete state of one’s spiritual journey.
In this state, the mind and body of the aspirant become free from all obstacles and become divine.
Background of the eight stages:
These can be considered as a map for the journey of self-realization of man as found in the Siddha philosophies.
Each stage acts as a guide to spiritual search, self-realization, and union with the divine.
The explanation of the eight stages is a way to deeply understand one’s spiritual life. It is a complete journey that takes man from ignorance to wisdom and from illusion to salvation.
It is these two stages that Auvai, singing, “May the pain of the pain be revealed to me, the eight stages, be revealed to me.”
The next lines of the poem are: “Show me the Kapala Vaayil Kaa It is considered the gateway to the highest level of inner consciousness or spiritual enlightenment of the human body, mind, and soul. “Kapala” refers to the head or skull, and “vaasal” refers to the entrance.
What is Kapala Vaasal?
Kapala Vaasal means the gateway to higher wisdom or spiritual opening. It is generally considered to be located in the area called Sahasrara Chakra (three kulas) or Brahma Randram at the top of the head.
Key roles of Kapala Vaasal:
Spiritual Opening:
The Kapala Vaasal is the ultimate light for the soul.
It helps a person achieve Self-Realization and Moksha (Liberation).
Attainment of Higher Levels:
Yogi and Siddhas opened the Kapala Vaasal through their meditation.
This leads to a feeling of oneness with the divine power and the cosmic energy.
The highest level of Kundalini energy:
When the Kundalini energy rises from the root chakra and unites with the Sahasrara chakra, the Kapala gate opens.
Brahma Randhra:
The Sahasrara chakra, located at the crown of the head (at the crown of the head), is considered the gateway for the soul to exit.
The Kapala gate is a structure that helps in transcending the boundaries of the external world and realizing the inner truth.
It leads to the experience of the divine beyond the human intellect.
Inner Journey:
This is a journey to transcend the boundaries of mind, qualities, and affections and reach a higher level.
According to the Siddhas, the soul leaves the body through the Kapala gate and merges with the Supreme.
Kapala gate in meditation:
In the higher stages of meditation, the ascetic focuses his attention on the point of the Kapala gate.
Thus, Supreme Bliss and Divine Consciousness are created.
Ways to reach the Kapala gate:
Meditation:
The Kapala gate is opened by controlling the breath and controlling the center of the mind.
Kundalini Yoga:
Through chakra meditation techniques and energy disciplines, the Kundalini energy rises and causes the opening of the Kapala gate.
Spiritual Experience:
The Kapala gate can be known through devotion, philosophical contemplation, and divine grace.
The Kapala Gate in the View of Siddhas:
The Siddhas explain the “Kapala Gate” as the peak of the pool of knowledge.
When it is opened, love, peace, and spiritual perfection are revealed to the aspirant.
The Kapala Gate is a very important stage in one’s spiritual journey. It is considered the gateway to realizing one’s divine self and the ultimate state of union with the Supreme Being. The opening of the Kapala Gate is the gateway to realizing the true meaning of life.
Important Thirumanthara songs about the Kapala Gate:
- A song describing the experience of yogis:
The Kapala Gate, known as the Kalaiper,
The Kapala Gate stood as a door
When the Kapala Gate opened as a door
The Kapala Gate became heavy everywhere.
The Kapala Gate is a door in the body of a yogi. Through the opening of that door, spiritual light spreads throughout the human body.
- About the Sahasrara Chakra:
The gate of light that has been opened The manifestation
The god of art, which is manifested by the air
The lord of the secret, which is manifested by the mouth
He will renounce the pure head.
Explanation:
This song, which refers to the Sahasrara Chakra as the gateway to the head, explains how the divine experience is revealed.
The soul takes itself to a higher level through the air and light.
- Song indicating the union of the soul and Brahman:
The head opens and showered with mercy
Tabodha Nayan Tami stands and stands
The door of the head opens
The teaching stands and shines within.
Explanation:
The opening of the head brings mercy and divine knowledge into the soul. Through teaching and meditation, the yogi realizes the divine light.
- Song about spiritual meditation:
Opening the kapala vasal will show you the vision
To find the grace that will bring you peace
The Sadashiva murti in the assembly
The blissful deity within it.
Explanation:
Spiritual light and grace are experienced through the opening of the kapala vasal.
The state of bliss and the state of seeing the divine witness.
The kapala vasal means:
It is interpreted as a gateway to spiritual experience in the inverted position.
It signifies the yogic path to reach the Sahasrara Chakra.
Yogic experience:
The Kundalini energy rises from the root chakra and crosses the kapala vasal and connects with the soul.
Manifestation of divine grace:
The experience of the Supreme is seen through the opening of the kapala vasal.
The hymns about the kapala vasal clearly show the way to attain a higher spiritual state through yoga. The Kapala vasal is the main basis that indicates the connection of the human body, mind, and soul, and the divine light.
There are nine holes in the human body. The life of a person leaves through some hole at the time of death. These holes are always open. Death can happen at any moment. Therefore, being alive is a miracle, but dying is not. The speed and sharpness of the human intellect cannot be measured.
When a person leaves the body, they leave through some organ. Many people may not know that there are eleven gates through which they leave the body. Agastya has explained in detail in his book Karma Kandam that the soul leaves through its respective gate according to the sins and merits of each person. Let us also learn about it here.
- First Gate – Malavasal (1) – Those who have committed bad deeds will leave through the Malavasal along with their feces. They will go straight to hell. It will be a long time before they return… Even if they do so, there will be no good rebirth.
- Second Gate – Genital Gate (2) – Those who have committed sins will leave through the Water Gate. These souls will wander around in lust in their rebirth.
- Third Gate – Navel Gate (3) – Those who have committed many sins and few merits will leave through the Navel Gate. These beings will be born in rebirth as desired, sick, and disabled and will pay the consequences.
- Fourth Gate – Mouth Gate (4) – The souls of those who have done equal amounts of good and bad deeds will depart through the mouth. These will be reborn as food lovers and food lovers in rebirth.
- Fifth and Sixth Gates – Nose Gate (5,6) – The souls who have separated separately through the left and right nostrils are the souls who have not committed many sins. These will only want good smells in rebirth.
- Seventh and Eighth Gates – Ear Gate (7,8) – The souls who have separated through the left and right ears are the souls who have committed very few sins. These will be reborn as having wealth in their rebirth. They will strive for liberation.
- Ninth and Tenth Gates – Eye Gate (9,10) – The souls who have separated through the left and right eyes are the souls who have done a lot of merit. They will live in high spirits after acquiring education, wealth, etc. in their rebirth. They will also strive for liberation. They will live in fear of their sins and sins. They will live with devotion to the Guru and devotion to God.
- Eleventh Gate – Head Gate (11) – The souls who are on the path of Shiva Yoga will have completed the Prarapta Karmas with the body given to them, and with the help of the Brahmanical penance practiced for many ages, they will raise the Prana through the Suzhimunai Nadi with Apanan, and open the Brahman path and pass through the head with light through the upper gate. The soul that has passed through such a gate will not be reborn.
The ten gates will close the sinner
The peak of the mind will touch the forehead
The face of the one who gave him pearls
I have been blessed by his grace.
Explanation:
The ten gates should be brought under the control of the Yogi.
If the ten gates are closed, the spiritual power will reach a high peak.
- The flow of life in the ten gates
is the way of the life that flows through the ten gates
in the style of the Vedas, the energy that carries itself
in the style of the Vedas.
The energy of life flows through the ten gates.
The Yogi will focus that energy and take himself to a higher level.
- The light of the ten gates through the Brahma Randram:
The ten gates are created by the grace of the One who created them
by whose grace the light appeared
the pearl-giving gate was closed
and the Satti stood inside and stood in peace.
Explanation:
The light of the ten gates finally emerges through the Brahma Randram.
Closing that gate, the mind reaches a state of peace.
- The light of the word emanates from the ten gates
The power of seeing with the eyes is dissipated
The wisdom heard with the ears is understood
The goodness that is closed with the nostrils is touched
The door is opened and the air is blown.
When the ten gates are closed, the senses become inward and spiritual elevation is achieved.
The Brahman hole can be opened and the supreme path can be attained.
Thus, the secrets of the body found in the body should be clearly explained to him and given as a vision, says Auvai, “The wounds of the body should be made visible, and the eight states should be made visible to me.”
Good. We are giving many such wisdoms in the form of speeches and written forms on the website
@DrRudrashivadha & Vidhaikkul_Vidhai and the website
www.bramagnanaporsabai.com. We cordially invite you to come and know all the activities of our Brahmanana Gold Sabha Gurukul.
From the Brahmanical Golden Temple Gurukul
Your Rudra Shivata, Salem.
May all beings live happily!
Tiruchirappalli!!
