Drinking – Accepting – Enjoying is the first step to salvation

Seed Within the Seed – Telegram Class – 29.06.2023

These are the nectar-like words spoken by Thiruvarutprakasa Vallalperuman with his divine mouth:

1. Through compassion (Jivakarunya), a human can attain the lifespan of Brahma. (The Krita Yuga, Treta Yuga, Dvapara Yuga, and Kali Yuga together span 4,320,000 years. Twice this period constitutes a day of Brahma. Brahma’s lifespan will end after one hundred such cycles.)
2. Through dispassionate devotion towards the Lord, one can attain the lifespan of Vishnu.
3. Through devotion to Lord Shiva, one can attain the lifespan of Rudra.
4. However, through Brahmajnana (knowledge of Brahman), one can obtain an immortal, golden body and become divine.

These messages are not my own words. They are the sacred teachings from the book “Suddha Sanmarga Sathya Jnanacharam,” written by Vallalperuman himself. Those who have doubts can read and understand the truth in chapter 103, on page 486.

Students of the Brahmajnana Golden Sabha should understand clearly the kind of lifespan they are striving for by hearing and reading these teachings. Ask yourself: Did Vallalperuman attain the lifespan of Brahma, Vishnu, Rudra, or did he transform his physical body into an eternal golden body? We urge all followers of Sanmarga to take these teachings to heart.

Do not assume that compassion and altruism alone are enough to achieve the deathless state. Vallalperuman has stated that these virtues are merely keys to liberation. However, to obtain an immortal golden body, you must achieve Brahmajnana as he did through intense penance.

Did Vallalperuman attain the lifespan of Brahma? The lifespan of Vishnu? The lifespan of Rudra? Or did he transform his physical body into an immortal golden body with divine light?

Ask yourself this question. We lovingly urge all Sanmargis listening to this to deeply internalize it. Do not assume that compassion and altruism alone are enough to achieve immortality. Vallalperuman has stated that these virtues are merely keys to liberation. However, to obtain an immortal golden body, you must achieve Brahmajnana as he did. Vallalperuman has emphasized this in many places, explaining that he achieved this power through penance.

Here are three of his verses as examples:

1. “I alone performed penance, and the Lord of the dance came to me, embraced me, entered my body, and showed compassion.”
2. “I alone performed penance, and through the grace of our great Lord, I alone attained divine realization and received the indestructible form of those three divine beings. Here, I dance without decay.”
3. “The scriptures all speak confusingly, but the vision of the Lord’s divine grace showed me the truth.”

The Brahmajnana penance that you can undertake will undoubtedly grant you Brahmajnana. Our ancient Tamil Siddhas named this penance Brahmajnana Tapas and Sudarali Tapas because it bestows Brahmajnana.

1. Pranava Kriya: This practice involves merging the five elements of the universe with the five elements of our body. Here, the earth element is activated. It is a penance where the Annamaya Kosha (the food sheath) flourishes. Our physical body, made of food, grows by food, and dissolves into the earth (food). The importance of food for body and life is conveyed through Annamaya Kosha. Pranava Kriya energizes the body composed of food.
2. Prana Kriya: This practice involves infusing the life force of the universe into our life, making the life energy shine more brightly. Here, the air element is activated. It is a penance where the Pranamaya Kosha (the vital air sheath) marvelously enters life. The air (prana) exists both inside and outside the body. Inside, prana exists as breath. The movement of prana enables all bodily functions, sensory activities, and internal organs. Prana Kriya will completely enhance the Pranamaya Kosha.
3. Mahamantra Kriya: This practice involves infusing the vibrations of Om into the life energy to solidify and elevate it. Here, the water element is activated. It is a penance where the Manomaya Kosha (the mental sheath) becomes pure and serene. Emotions, the mind, its layers, and functions are all part of the Manomaya Kosha. Mahamantra Kriya helps transcend the Manomaya Kosha, creating a true path within.
4. Sudarali Kriya: This practice involves taking the ambrosial air into the spiral nerve pathway, expanding the life force, and transforming the body into a body of light. Here, the fire element is activated. It is a penance where the Vijnanamaya Kosha (the knowledge sheath) transcends into the Anandamaya Kosha (the bliss sheath). By doing this penance, the practitioner transcends the Vijnanamaya Kosha and enters the Anandamaya Kosha, where only bliss remains.
5. Brahmasanti Kriya: This practice involves uniting oneself with the void, realizing oneself, and rebirthing oneself. Anandamaya Kosha is the state beyond all layers, where the space element is activated. Realizing and attaining this state is the goal of spirituality. The path of truth continuously forms within, merging one’s self, true knowledge, and life energy with divine light. Our ancient Tamil Siddhas named this the Brahmasanti state due to the peace and tranquility it brings.

The essence of life is that everything is interconnected, and our life should be blissful. We should not remain stagnant with anything. Those who realize this truth experientially can transcend the five sheaths and experience the blissful sheath. This is the inner meaning.

In the Taittiriya Upanishad, in the search for what is Brahman, it is first revealed that food is Brahman. Then, gradually, it moves to the conclusion that prana (life force) is Brahman, then the mind is Brahman, and then knowledge is Brahman. Finally, it concludes by stating that bliss is Brahman, ending with the declaration “Ananda is Brahman.”

What does consuming, assimilating, and expelling mean? It refers to the act of consuming food substances properly, these substances being assimilated by the body, and the impurities (ignorance) being expelled at a cellular level. Anandal (expelling) means elimination – the body’s ability to discard waste. If the food we consume is well-digested and properly assimilated into the body, the suffering termed as expelling will not occur. Otherwise, the body will suffer from diseases, aging, and eventually death.

These processes of consuming and assimilating are essential for beings. We should live in harmony with nature and find the divine in its natural form. Without achieving proper consumption and assimilation, one cannot reach the door of liberation. If you avoid this, reaching the beautiful feet of the Lord in Chidambaram will be impossible. By consuming and assimilating properly, we can break the karmic bonds and attain liberation. However, I am unsure how many will believe this in today’s age.

Properly consuming food and allowing it to be assimilated into the body has become a rarity today. Only by transcending illusion, the universe, and the sensory world, and after overcoming destiny, can one reach the transcendent state and become one with the divine. Food with six tastes is essential for the enhancement of both the gross and subtle bodies. The Rig Veda emphasizes that food is the foundation of all enjoyments.

Food with six tastes is considered proper nutrition. Ancient Tamil medicine states that the tongue can recognize six types of tastes. These six tastes combine with the body’s vital elements to promote growth. Our body is made up of seven tissues: blood, muscle, fat, bone, nerves, saliva, and brain. These elements need to be present in the right proportion. The six tastes help nourish these tissues, ensuring proper bodily function and health.

“O Father, who gives us delicious food to eat, Who nourishes us with divine Soma, We praise you beautifully as we reach you. Be our companion.”

There are numerous songs in Tamil that extol the virtues of food. We will stop with just two examples here.

The physical body given to us by our parents signifies the annamaya kosa (food sheath).

Our ancestral sage Avvaiyar expressed: “Food is the basis of the body’s benefit, And it leads one to the divine.”

Many may be surprised by the idea that simply eating food can lead one to see the divine. How can this be? Isn’t it by renouncing food and fasting that one can attain divine grace? On the contrary, some believe that by eating nourishing and tasty food, one can achieve greatness. However, the Vedas do not support this view.

The Vedas insist that we should embrace the completeness of sensory experiences. When we consider the body that results from birth, Avvaiyar, in her first chapter of the Jnana Kural, elucidates that “the benefit of food is seeing the divine,” revealing this Vedic truth.

Supportive Vedic Reference: The following are the descriptions from the Chandogya Upanishad:

“According to one’s varna and stage in life, one should indulge in appropriate food and drink. If one partakes without attachment or aversion, purely and righteously, the mind remains pure. Without pure food, there is no purity of mind. For a person with pure food, attachment to sinful actions does not occur, nor does attachment arise during challenging times.”

Such descriptions of food and the processes of consumption and assimilation are essential. Consumption refers to eating, and assimilation refers to the proper incorporation of nutrients. These are crucial for attaining the door to liberation.

The purity of food, seed, and womb is essential. Without this purity, one cannot progress toward liberation.

All objects perceived by the five senses are referred to as food in the Vedas. Food is what is consumed and experienced.

“To eat is to assimilate.”

The necessity of consuming and assimilating properly to step onto the path of liberation is affirmed by the following verse:

“The ignorant say, ‘Control the five senses.’ The immortals here do not. When the five senses are controlled, One understands the true nature of wisdom.”

By consuming and assimilating properly, one can eliminate sinful actions and achieve unity. A person with pure food and actions can, with the guidance of a teacher, quickly realize the divine form within themselves.

“In the Thiruvasagam of Manikkavasagar, in the verse ‘Offering pure gold-like, ‘giving the gold of Naatha” – we offer fragrant powders resembling gold to them. This was spoken by friends beautifully singing about the great saint Thirujnana Sambandar, who understood everything.

When I began to speak of Thiruvasagam, we might forget each other. After that, all of you should spend at least 5 hours. Therefore, we will stop the production of Thiruvasagam. Let’s offer fragrant powders resembling gold to them.

“If they decrease the faults of speech,
then they are true pure gold and I will serve them”
(Thirumarpayru – Tirukkuruntokai-5)

This is the meaning of that verse. Sakuruvan is a power provider. He understands the karma beehives of the gods, and by the methods of success and adaptation, he is a great teacher. He knows how to change hardships into endless hardships, leaving other problems in this world. We want you to understand this.

If the change is not on the present trend, it is a vigorous food supply, and the distinction of the Pacific Ocean. Many bodies will not change in terms of health and vitality.

Thus, both attitudes and the vitality of the recipients who have been dispelled, however, will be.

“Boy, it’s a fallow field called desire
You cut it, aiming with a spade (Thiruvasagam – Asiriyappadikam-7)

By the guidance of the noble principles of Thirumurai, we cannot avoid these virtues that Manikkavasagar has rightly gained. Should we reveal the five elements of wisdom as the paths of karma, or avoid showing the women? Tell us. Never. The good knowledge of wisdom and power cannot be obtained. In today’s time, this change, a virtue, has changed as a result of time. Changed without knowing. Many who can easily obtain food that tastes good to the tongue do not even know the disease. He has passed away leaving behind such illnesses as the Moon, one of the three (wind, bile, phlegm), and is not doing well in his mind. Health is wasted.

In the Thiruvasagam of Manikkavasagar in the Kulapatthi 5, 6, the character and goodness will join the womb. So the god of mercy, which is like a honeycomb, with six times the heart, has taken a family. (Kulapatthi-5)

In the womb, it became a bee, the wampum became weak, and I went away. Nambu, my thought, will not touch the color that I think. He had no family with a honeycomb. (Kulapatthi-6)”

“Is there a poet beyond this? Is there a song? Tell us. When reading, the heart burns; eyes work; ears stand like deer in alertness; the soul begins to boil and burn. I will reveal to you all a secret of Brahma that resonates with the vibrations of Omkaras. Each letter and word of Thiruvasagam will touch and awaken your soul. We experience it every day as true wisdom. Therefore, I will write the essence of wisdom in Thiruvasagam. By reading and studying it, your soul will touch and awaken every day. Your body automatically begins to purify itself because of its purity. Also, you have initiated this virtue and adaptability to pursue everything, just as you have initiated this effort, and you have started this effort in a pleasing manner. Since today’s order of the orders has been made, it is like all things are coming together for you.

We don’t need medicine for the medicine, we need to take action.
If a man eats what he needs before he feels hungry, his body will be sick.
So, if you eat what is not needed, the food will eliminate the disease as medicine. But today, the food we eat is what we don’t need. Our preferences also cause us to be happy, and we bring food to our bodies without causing disease. But the sages, by practicing sages, also eat the food, knowing what is needed for their body. Some of these people are in this world. “Knowledge came, but we are hungry and we are starving. Here, we are not at the top. “Said a sage. The name is unknown. We listen to the Guru’s words.”

“If you do not eat according to your needs,
The body, acquiring ailments, will change.” (Thirukkural – 943)

When food is eaten before the onset of hunger, it should be in moderation. Understanding the required quantity prevents excess, and this discipline is indeed a commendable practice. It is important for you to grasp this concept well. If neglected, overeating leads to indigestion and is detrimental to health. Even when food is freely available, one should exercise restraint to avoid overindulgence, as it prevents the acquisition of ailments. This wisdom is emphasized by the ancient Tamil sages who preached “Karpam Sappidu” (consume in moderation).

“If what is to be eaten is understood through measurement,
And not eaten to satiate the hunger, it doesn’t harm.” (Thirukkural – 944)

When consuming food, it is beneficial to estimate the exact amount required. Overeating can cause physical and psychological imbalances. Therefore, one should eat intelligently, being mindful of the body’s requirements and not driven solely by cravings. It’s crucial to understand the balance between physical and mental health to maintain a healthy life.

“Like pleasure enjoyed by one who eats after suffering hunger,
Diseases akin to those enjoyed by one who eats without hunger.” (Thirukkural – 946)

Just as those who understand the needs and capacities of their physical and mental constitutions and consume appropriate food experience a pleasure that does not lead to harm, similarly, animals unknowingly consume excess food, which leads to suffering. Consuming food in a manner that matches one’s natural inclinations prevents pain. Those who consume food according to their mental constitution experience pleasure.

In the human body on this earth, the five physical elements are affected and suffer pain when they consume excess food. These excesses lead to disease and suffering. Those who consume food according to their mental constitution experience pleasure. Thus, it is difficult to understand and change one’s natural inclinations. Through the master, this process is accomplished.

“People who give and those who give their lives,
Food is indeed the water that sustains the earth.” – this is what others have said, and it must be understood. The true meaning of the term “flower water” is the life-giving water that exists within the divine flower. This is flower water. Not everything seen externally is flower water. Those are hidden meanings. We are eager to understand it. This is the essential truth that is said to be a medicine in the section called Vedas. It is clear and clear.

Those who do good deeds will have a sacred flower, a nectar that is filled with the color of mercy. They will be saved, because they will never die without knowing the suffering.

“Understanding with keen insight the vital essence that pervades and fills the five elements,
The wise one will comprehend ‘Within the single eye that sees’.” (Tirukkural – 1101)

When discussing profound wisdom, we explain that the essence of the five elements resides within the holy texts, which is indeed the essence of the Tirukkural. From the saying ‘Within the single eye that sees,’ it is firmly established that this refers to one of the Siddha Tamil sages who has attained profound wisdom.

By revealing a secret of profound significance, we can complete this exposition. If our food lacks completeness in terms of the five elements, then that food will transform into poison. This transformation will initially affect the physical body and subsequently the spiritual body. If the food we consume is incomplete in terms of the five elements, it will begin to transform into poison. The first transformation affects the physical body, turning it into an impure body. This transformation of the impure body into a pure body is caused by the Siddha. The cause of this is the lack of completeness in the five elements of the food we consume.

“The term ‘amalam’ refers to purity. When a clay vessel stands in the mouth of a potter, if the potter allows it to assume the shape of a vessel, it becomes ‘mrudam’ (clay). If he makes it assume the shape of a vessel, it becomes ‘amrudam’ (nectar). It is such a wonderful thing. This is the very profound secret. This is the principle by which poison transforms into nectar.

If you wish to transform mercury into gold, then you should certainly use this science. No other wisdom, tantra, scripture, Vedic words, or upanishadic words can transform you into pure body, the impure body, or the impure body. Those who possess true knowledge will understand. Others will remain in ignorance.

It is not known if this longing for everyone to understand these secrets is burning, but we will tell you after letting it dry. Until then, we will remain silent. You must understand this divine secret next week, next month, or even next year and continue to be in this telegram channel. Even then, this nectar food will be served to those who are tired, hungry, and thirsty.

“The knowledge we share on this Telegram channel encompasses profound wisdom imparted by our revered Guru Sundaranandar Maharishi, ranging from the 20th to the 25th chapter, which include teachings set amidst the Sathuragiri Hills, Podhigai Hills, and the sanctum of Madurai Meenakshi Amman, all of which nurture the soul with profound spiritual wisdom. It is our greatest dream and aspiration to continue explaining these concepts continuously, stressing the importance that this wisdom should be sown as seeds into the souls of human beings worldwide. These words spoken by an ordinary person through his mouth should not be taken lightly; they carry the wisdom of ancient Tamil Siddhars. We convey our knowledge, purity, and the insights of our revered Guru, imparting the teachings with utmost sincerity.

It was only recently that we understood within ourselves the profound significance of these teachings. Therefore, by imparting this discourse without any inhibition, we aim to instill unlimited spiritual inspiration within you, transforming your impure body into nectar. This is our solemn pledge.”

“In the BramGnana Porsabai (the forum of wisdom), praising your Rudra Shiva, Saluting the Lord of the Southern region, Praising the Lord for all regions, May all beings live joyfully, Thiruchitrambalam.

1. Thuvappu – Enhances the taste most suitable for the body’s well-being. It does not cause desire, thirst, or gas. It corrects flatulence, reduces acidity, and helps digestion. Foods like plantains, pomegranate, mango, turmeric, and pineapple are examples of foods with the taste of ‘thuvappu’ that we should desire and consume.
2. Inippu – Provides pleasure to the mind and vigor to the body. Excessive intake leads to weight gain. It causes tiredness and drowsiness. Foods like fruits, potatoes, carrots, rice, wheat, and jaggery are examples of foods that provide sweetness.
3. Pulippu – Enhances the taste of food. It stimulates appetite. It increases saliva and digestive juices. If taken in excess, it can irritate the stomach. It induces heartburn, increased blood circulation, and perspiration. Foods like tamarind, lemon, buttermilk, idli, dosa, tamarind rice, mango, yogurt, buttermilk, and narthangai are examples of foods with ‘pulippu’ taste.
4. Kaaram – Stimulates appetite. Increases metabolism. It causes body heat. It eliminates excess fluids in the body. It purifies the blood. Foods like onion, chili, ginger, garlic, and mustard are examples of foods with spicy taste.
5. Kasappu – Provides a strong taste that dries the body. However, it offers maximum health benefits. It acts as an anti-inflammatory. It alleviates fatigue, body heat, fever, and thirst. It purifies the blood. Foods like bitter gourd, drumstick, kathari, onion, fenugreek, garlic, sesame, curry leaves, and omam provide the ‘kasappu’ taste.
6. Uvarappu – Preferred by everyone, it is a mild taste. It does not cause dissatisfaction. It moisturizes the food. It balances other tastes. Foods like spinach, plantain stem, ash gourd, bottle gourd, cluster beans, and bitter gourd have a high content of ‘uvarappu’ taste.

If food is completely transformed into leaves, then first you must eat 1. Inippu, followed by 2. Pulippu, 3. Uppu, 4. Kaaram, 5. Kasappu tastes, and finally 6. Thuvappu taste.”

This translation captures the essence of the original text regarding the six tastes (avvai) in traditional Tamil culinary and medicinal contexts.