The Layered Teachings of Agathiyar – 3
Where is the Satguru and his presence?
Where is the immortal foot? Where is the unyielding head?
Where are the three principles that stood as one?
Where is the tip? Where is the head? Where is the face?
Where are the 1008 petals of the lotus?
Where are the four divisions that became one foot?
Those who understand and explain this essence,
Can regard themselves as divine and proclaim so.
1) Where is the Satguru and his presence?
The one who grants the foot is the Satguru,
The one who makes us realize ourselves,
The one who makes the soul transcend the philosophical essence,
The one who removes the bondage and grants grace is the essence (Thiru Manthiram 2011).
The one who manifests as the Shiva Guru and gives initiation is Shiva, and the one who stands as the Kulaguru is also the same in principle. The true Guru who grants the divine feet of Shiva is the real Guru. Whether we call him the true Guru or the Satguru, it is the same. The one who grants the divine feet and makes us realize the ultimate truth is the real Guru. The Guru who grants the divine feet and makes the soul transcend the ultimate essence, removes the bondage and grants grace. He is always the true essence.
Removing the bondage and seeking the supreme with love,
The one who removes the impurities by grace is the true Guru,
The one who guides us with wisdom is the real Guru (Thiru Manthiram 2014).
The Satguru, who is the presence, is like the one who grants grace,
If the Satguru’s state is realized within,
One must contemplate and understand oneself deeply,
And realize the essence within this body (Thiru Manthiram 2017).
If the Satguru’s presence and grace are absent,
Even the righteous path will falter, and wisdom will not endure.
The old paths will be forgotten,
Many paths will be lost, and suffering will increase.
Clarity comes from seeing the Guru’s divine form,
Clarity comes from chanting the Guru’s divine name,
Clarity comes from listening to the Guru’s divine words,
Clarity comes from meditating on the Guru’s form.
The true path is not just about consciousness and matter,
It is about contemplating the supreme being.
The Guru’s path is the path of Shiva,
And the one path, according to Vedanta, is to see the Guru as Shiva.
Nandi said, “The Guru is Shiva,”
Those who understand that the Guru is Shiva will be enlightened,
The Guru, as Shiva and the King, stands,
The Guru is the Lord who gives us true understanding.
The one who grants the foot is the Satguru,
The one who makes us realize ourselves,
The one who makes the soul transcend the philosophical essence,
The one who removes the bondage and grants grace is the essence (Thiru Manthiram 2011).
The way to liberation, the way of delusion,
The way to find the path, the way to see the unseen,
The great way that Nandi speaks of,
Following the Guru’s path, one attains liberation.
Worshipping Shiva is the path for countless gods,
There is no alternative to worshipping Him,
But worshipping the Guru shows the true way,
Following the Guru, one attains liberation.
Without the Guru, no one can attain true liberation.
Therefore, since the Guru grants complete knowledge to the seeker, wherever the Guru is, that place becomes the sanctuary, the temple. The place where the Guru resides is the temple, the sanctuary. The body that is the temple, with the divine principles inside, is revealed by the Guru. The place where the Guru resides is the temple, as affirmed by Agathiyar.
2) Where is the immortal foot? Where is the unyielding head?
Before understanding these three, one must know the fleeting foot, the mortal head, and the flowing water. Without understanding these, one cannot comprehend the immortal foot.
Other paths suggest that liberation is attained after leaving the body, but Saivism states that ignorance (ajnana) surrounds if the body is left. Vallalar deeply understands this truth. Although Saivism suggests overcoming illusion, it also states that the body must be purified as a pure philosophical essence and only then transcend the darkness of ignorance and enter the eternal state. This must happen without abandoning the body, as indicated in the songs of Thirumoolar, Manickavasagar, and Vallalar. Otherwise, rebirth is inevitable. “Foot” refers to air. It has various forms; energy is expressed through it, and without it, one is considered dead.
“Head” refers to life; Vallalar calls it fire. Just as the inner flame is essential for the life force of the universe, it is crucial for the body’s existence. Life is the fire that resides within the body. Without it, life itself cannot exist.
True eternal life is knowing the immortal foot,
The real wisdom that conquers the five impurities,
Seeing the divine wisdom as the true way.
By realizing the immortal foot, the unyielding head, and the water that does not flow out,
One achieves the divine state without decay, the supreme bliss.
This is the essence of the true righteous path, as indicated by Vallalar.
Additionally, Arulmani Siddhar’s songs highlight the importance of the true eternal wisdom:
Immortal wisdom is the one true wisdom,
Knowing oneself as the essence,
Conquering the five impurities,
The one complete wisdom.
By understanding the everlasting foot,
And the essence of everything,
The divine way becomes the true way.
Combining these four elements,
The world attains completeness.
With the true Siddhi, one attains the supreme bliss.
This is the blessing of the true righteous path,
Declared by the Guru.
Therefore, knowing the immortal head, the unyielding foot, and the water that does not flow out, as per Vallalar’s teachings, is crucial.
- Immortal Head:
The immortal head is the wisdom, the place where grace shines. It is the soul’s dwelling. In each birth, the soul continues to take a body and be reborn continuously, leading to death eventually.
The soul, which is the mortal head, must be transformed into the immortal head. It means the soul should remain in the body without perishing, turning into a light of grace. This is the essence of the immortal head, known as the art of immortality by Vallalar.
The soul is veiled by the illusion of elemental principles. It must transcend these principles and transform into the state beyond philosophy. This is the immortal head. Living without rebirth is the gain of the soul, experienced in the soul’s inner vision. This can only be understood through experience.
- Unyielding Foot:
The unyielding foot is the transformation of the perishable life into an imperishable life (life force), the breath of life, the nectar breath. The air we breathe is a mixture of four types: poisonous air, warm air, elemental air, and nectar air.
Our body and life are composed of the five elements. The soul lives in the body constructed with the five elements, containing 96 principles.
To overcome these principles and transcend them, one must practice breathing the unyielding air, the nectar air.
In this world, the body and life grow and live by breathing poisonous air, warm air, elemental air, and partially nectar air.
Avoiding poisonous air, warm air, and elemental air, and breathing only the unyielding air, the nectar air, is the unyielding foot. This is called nectar air. Nectar air is the unyielding foot.
To live with the soul in the body without parting, one must practice breathing the unyielding nectar air. The nectar air is sent naturally by the divine for the welfare of all beings from 3:00 AM to 4:12 AM.
- Water that does not flow out:
Our body is composed of the five elements, including heat, air, and water. There are two types of water: the flowing water and the water that does not flow out. Flowing water refers to the blood produced by food. The water that does not flow out is the grace nectar, created by the grace of Arutperunjothi (the supreme light) and the divine compassion.
The food-based water is blood that eventually dries up with age, leading to certain death, known as the flowing water. The water that does not flow out is grace nectar, transforming the body into a light body, free of the five elements. Vallalar calls this the water that does not flow out.
True eternal life, the unyielding foot, and the water that does not flow out are crucial concepts for those who follow the true righteous path.
These can only be understood through experience, not by mere reading.
The immortal head is the inner light that exists without separating the body and life.
The unyielding foot is the pure nectar breath free from the elements.
The water that does not flow out is the grace nectar that preserves the body and soul without separating.
Nectar water rises from within, illuminating the body and life, transforming the elemental body into a light body.
These three are interconnected, leading to the attainment of the pure Pranava Jnana body and conquering death.
Only in human birth can these three be manifested through experience. In other beings and elements, they act in a hidden manner.
The experience of Arutperunjothi Agaval clearly and succinctly explains this.
The true righteous path is beautifully explained in verse form.
I do not know the immortal head, nor the unyielding foot,
I do not know the water that does not flow out,
I do not know the sky state, nor the great sky state,
I do not know the true path even a little.
By realizing the immortal foot, the unyielding head, and the water that does not flow out,
One becomes the complete Siddha,
Attaining supreme bliss in the divine path,
Blessed by the true righteous path.
Verse:
How do I know the path to the jeweled hall,
Where the great, timeless deity is praised?
In this unified world, how can I enter?
To whom shall I speak? What shall I do? I know nothing!
The immortal wisdom is the only true knowledge, Shiva,
It is the wisdom that knows the self,
The supreme wisdom that conquers the five impurities,
The unique, complete wisdom.
Understanding the unyielding time and space,
And the cause and effect of all things,
The real duty is to embrace these four principles,
Then the entire world will be amazed and complete.
Attaining this great Siddhi (spiritual accomplishment),
Is the supreme bliss for the celestial beings,
This is the heritage of the true righteous path you have received,
As declared by the Guru.
O Shiva, who granted me these three divine elements (body, life, and soul),
And clarified and bestowed grace upon me,
The one who stands in the center of the small temple,
The divine Lord Nataraja!
3) Where did the three elements stand as one?
The three elements are A, U, and M (Akaara, Ukaara, and Makaara). These three elements stand as one in the Pranava, known as Omkara. Pranava itself, in our essence, reverberates as one sound, Om. This sound is continuously resonating in our body, essence, and life. When a practitioner hears this through their inner ear and essence, they begin to transform into the resonant sound of Omkara.
Om is also said to be the name of God and the Pranava Mantra. It is a name that embodies all the names, qualities, immortal, eternal, pure, unchanging, infinite knowledge, and immense power of God.
The names given to humans and objects are derived from the Vedas, reflecting their nature. However, sometimes names given to people do not suit them. For example, a person named Veeran might be cowardly, someone named Lakshmi might be a beggar, and someone named Saraswati might be uneducated. But the name Om and its infinite meaning perfectly suit the unparalleled God.
When a human is born, they come without a name. A few days after birth, a naming ceremony is held, and the child is given a name. Then, parents, relatives, and society call the child by that name. Besides the name given by the parents, the child is also called by relationship names. For instance, after marriage, he is called ‘husband’; after the birth of a child, he is called ‘father’; to his parents, he is a ‘son’; to his grandfather, he is a ‘grandson’; to his grandchild, he is a ‘grandfather’. Additionally, society may assign him nicknames based on his characteristics or actions.
For example, we call Rama, Hanuman, and Krishna by various names to honor their strength, valor, and heroic deeds. Similarly, we call God by many names like Shiva, Vishnu, Rudra, Saraswati, Shani, Guru, Lakshmi, Indra, Mitra, Varuna, Yama, Vayu, Agni, and Aapaha. These names indicate the qualities and philosophies of God, not forms. All these names stem from the true name of God, Om. Om is the most important and inherent name of God, while other names are descriptive.
The sound Om helps in meditating on the Supreme Self. Sacred texts like the Vedas, Upanishads, Bhagavad Gita, Ramayana, Mahabharata, and Smriti instruct to chant the Pranava name, Om, for meditating on God. Valmiki’s original Ramayana mentions that Lord Rama worshipped Omkara in the morning. Hence, chanting the mere name of Rama without understanding this is contrary to what Lord Rama did.
Mandukya Upanishad: The Omkara as One
Among the Upanishads of the Atharva Veda, the Mandukya Upanishad is foremost. Manduka means frog, symbolizing the mind’s jumping between waking, dreaming, and deep sleep states. This Upanishad is said to be named after the sage who revealed it. It explains the highest truth that everything – the world, beings, and God – is one through the Omkara mantra.
Seeking the Higher Truth
The Mandukya Upanishad contains only twelve mantras, each profound. Sri Gaudapada, the teacher of Adi Shankaracharya’s teacher, wrote a commentary called ‘Mandukya Karika’ with 215 verses to elucidate these mantras. It begins with a Shanti Mantra, invoking peace and clarity of senses necessary for discerning between worldly and higher life. In the Vedic era, natural forces were personified as deities and worshipped.
The Upanishad explains that the fundamental realities – the world, the self, and God – are Omkara, one and the same. Omkara, composed of the sounds A, U, and M, represents God. This sacred sound is revered as the primordial mantra for all other mantras.
The first mantra states, “All this is Om. What was, is, and will be is all Om. Anything beyond the three times is also Om.” The second mantra states, “All this is God. This self is God. This self has four dimensions.” When everything in creation is seen as part of God, our individual self is included in that. The phrase “Ayam Atma Brahma” (This Self is Brahman) is crucial.
Four Dimensions
We experience the external world through our gross body. The mind, intellect, ego, and consciousness are various states of the mind. The first dimension of the self is Vaishvanara, experiencing the external world with seven limbs and nineteen mouths in the waking state.
The visible Earth, the unseen subtle world like heaven, and the five elements are considered the limbs of Vaishvanara. Through the five sensory organs, five motor organs, five life forces, mind, intellect, ego, and consciousness, we experience the external world. This is the first dimension.
The second dimension of the self is Taijasa, experiencing the dream world internally. With seven limbs and nineteen mouths, Taijasa experiences the mental world in the dream state. In this state, all experiences occur in the mental world. The subconscious is awake, creating a new world, which is the dream.
The third dimension is the state of deep sleep without desires or dreams, experienced by the self as Prajna. In this state, there are no experiences, and awareness is condensed. The self experiencing this state is called Prajna.
The fourth dimension is a state beyond actions, comprehension, identification, and thought. It can only be realized through self-awareness, with no universal consciousness present. This state transcends the waking, dreaming, and deep sleep states, yet it encompasses them all.
Self-Realization
To describe this self in one word, it is Omkara. Sri Gaudapada’s “Mandukya Karika” states, “When A is pronounced, the heart lotus opens. When U is pronounced, the heart lotus blooms. When M is pronounced, the heart lotus resonates with sound. In the half-measure, it submerges in silence. This heart is like a pure crystal, without parts. When the heart lotus blooms, sins are destroyed. The yogi attains the supreme God in this heart lotus.”
Thus, there is no other substance but Omkara. It is now clear, isn’t it?
In any language, the root cause of letters is sound. That sound is called Pranava. When the mouth opens and the breath within is released, the formless sound ‘O’ is produced. At the end of this sound, when the mouth closes, the sound ‘M’ is created. This “Om – Om” sound is known as Pranava.
Om is the primordial mantra that reveals God as both mother and father. It is a single letter, with the softening “M” added for musicality. Whether called Omkara or Okaara, its essence remains the same.
In Sanskrit, combining the letters ‘A’ and ‘U’ forms ‘O’ (as in Kul + Uttungan = Kulottungan). Similarly, the letter ‘M’ signifies the end. Therefore, breaking down Om into A + U + M, each letter represents a principle: Shiva, Shakti, and Maya. There are many interpretations, but this is the essence.
Understanding that Omkara is a single letter, we can see:
“With one letter, it pervades the entire world” (Thirumanthiram 765)
“Those who chant the six letters do not understand” (Thirumanthiram 941)
Knowing that Omkara reveals the divine parents, we see:
“In Omkara is one word,
In Omkara is form and formless,
In Omkara are many distinctions,
In Omkara is the shining Siddhi” (Thirumanthiram 2627)
“In Omkara arose the five elements,
In Omkara arose the universe,
In Omkara are the three life forces,
In Omkara is the form of Jeeva and Parashiva” (Thirumanthiram 2628)
Before the world appeared, the Pranava sound existed. From Pranava came the Bindu, from Bindu came Nada, and from Nada came the world and living beings. Philosophical texts state that everything arose from one another.
Om is the Pranava Mantra. It is the combination of the three letters A + U + M. The human body is formed in the shape of Omkara, which is the natural form of God. The human form itself is divine.
Om, as Pranava, is formed by the letters A and U, which are the Tamil forms of the numbers 8 and 2. The combination of these numbers, 8 x 2 x 6, represents the 96 principles of life.
Some explain it this way: ‘A’ represents Shiva, the supreme deity, ‘U’ represents Uma, the goddess, and together they represent Shiva-Shakti. This form of Shiva-Shakti is symbolized in the sacred syllable Om and the shape of the Lingam. When Om is chanted, it signifies Shiva and Shakti united.
The sound Om is formed when the mouth is opened without touching the tongue or upper palate, creating a natural sound. This natural sound is the origin of all speech and letters.
In the ancient text “Vaidhya Sindhamani 800,” the sage Yogi states:
“In the sound ‘A’, the principle is revealed,
In that principle is the essence,
In the sound ‘A’ are bones, muscles, and nerves,
Attached to two breasts and formed as joints.”
Thus, it becomes clear that the form and the body originate from this sound. Omkara is
the primal sound resonating naturally within and outside. This sound rests below the navel.
The sage Thirumoolar explains:
“Omkara rests below the navel always,
The constant sound vibrates in the long neck.”
The philosophy of Omkara is that the sound A begins the creation, U sustains it, and M signifies its end. The three actions of creation, preservation, and destruction are united and contained in Om.
Meditating on the solitary syllable “Om” increases its benefits. The functions of the five senses align, and the mind becomes steady. The doors of the five senses close. The mind detaches from the self and the world, reaching a state of peace.
The confined mind expands, leading to true knowledge. Life and suffering become non-existent, and a cosmic perspective is attained.
Meditating on “Om” grants many siddhis (spiritual powers), leading to moral conduct and understanding of truth. Through this, one sees light, gains satisfaction, and attains an elevated state of knowledge, guiding others.
It is indeed possible to achieve this. Training the mind to concentrate on different paths simultaneously allows one to multitask efficiently. This discipline makes it easy to perform three or four tasks at once, think quickly, and reach conclusions rapidly.
Many have heard of Kaaya Kalpa, a practice believed to restore youth and prolong life indefinitely. While it is rare, there is a way to achieve it.
Chanting the mantra “Om” mentally for ten minutes daily, upon waking and before sleeping, helps attain Kaaya Kalpa. During chanting, one should inhale through the right nostril and exhale through the left nostril.
“Raising and lowering the breath in both ways,
Grasping the breath’s count is unknown to many,
Those who grasp the breath’s count,
Can conquer death’s hold.”
The “both ways” refers to the two paths of breath, Ida (left) and Pingala (right). Instead of differentiating, the breath should be raised and lowered through both paths, centered at the brow. This method of breath control is unknown to many. Those who master it can conquer the cycle of birth and death.
The ancient Siddhas have clearly explained the art of living long, known as Kaaya Siddhi, with the intent that the bliss they attained should be experienced by all humanity.
The sage Kagabhujandar’s song on the greatness of Kaaya Siddhi:
“Observe, at twelve years,
The age appears as one year,
At twenty-four years,
The right age doubles,
At thirty-six years,
The special age appears as three years,
At forty-eight years,
Calculate the age as twelve.”
Without one, there is nothing. To demonstrate this, Shiva and Shakti, and humanity must think and act in unity. Life involves both men and women, with equal shares of happiness and sorrow. To illustrate and explain this, the form of Ardhanarishvara exists, showing that life is balanced between the two.
“The light within Omkara rises within,
Without arrogance, experience the joy of Shiva’s feet.
Those who do not attain this state will face death,
Thus, they do not attain liberation,
They wander in the external paths of life and death.”
Omkara is the primal sound, resting in the human head.
4) Where is the point? Where is the head? Where is the face?
The term “point” refers to a triangle. A triangle has three points. One point is Akaara (A), another point is Ukaara (U), and the top point is Makaara (M). Without these three points forming a triangle, the third eye does not appear. When these three points align as an equilateral triangle, only then does the eye of knowledge (jnana) appear. When Prana (life force) and Apana (outgoing breath) begin to travel through this triangle, the eye of life appears before us. When these Prana and Apana, along with the Amrita (nectar) air, enter through the Sushumna Nadi, only then does the divine eye within the life force appear, shining with the grace of Shiva.
The seventh chakra is the head. The Sahasrara is the head. Our two eyes form the face. In the Sahasrara, seeing through the divine eye is what Agastya refers to as the point, the head, and the face.
5) Where is the good lotus with a thousand and eight petals?
Listen closely to the 75th and 76th verses from the 7000 verses of the Siddhar Bhogar, one of our lineage masters.
“Beyond the mind jewel (manonmani), listen to the separate eight fingers above,
Look at the guru’s abode without corners,
There are notable petals of a thousand and eight,
The central region forms a pentagon,
Made up of Akaara, Ukaara, and Makaara,
The sound and bindu reside in the auspicious pentagon.
In the middle region of Ukaara, pure light rises,
See the pristine form of purity,
Place the perception inside,
Stop it from running and look,
Embrace the state free from rebirth,
And realize completeness.”
To understand what manonmani means, you must first know what the eight fingers refer to. Manonmani = Manas (mind) + Un (your) + Mani (jewel). It means the mind resides and functions within the jewel of your eye. Without going beyond this and searching for manonmani inside the head, giving elaborate explanations in Vedanta, Nadanta, and Siddhanta, you will remain ignorant and mislead others into ignorance as well.
Now, knowing that manonmani means the jewel of the eye, the phrase “eight fingers above” should not be taken literally as counting eight fingers. It refers to a specific gesture done with the right foot in worship. This has not yet been taught to students. With this sacred gesture, the right foot enters the eye jewel.
Next, the phrase “look at the guru’s abode without corners” means a place that is not bent or curved in any way. The guru’s abode represents the knowledge of supreme wisdom taught by the guru. Being devoted, gentle, kind, and humble to the true guru while learning is called guru’s abode.
Beyond the eye jewel is the brain, which contains a thousand petals. The brain is divided into the right and left hemispheres, with folds and ridges appearing as petals. These regions, glowing with light cells, have approximately 500 folds in each hemisphere, divided into four lobes: the frontal lobe, parietal lobe, temporal lobe, and occipital lobe. Together, the two hemispheres make 1008 petals. These petals are divinely and secretly placed within us to help our life bloom and reach the state of light. We unknowingly recite the thousand names of the divine, considering them external, without realizing the truth.
The thousand and eight names (Sahasranama) are in scriptures. The term “Sahasram” means a thousand. How did it become a thousand and eight? It includes the eight divisions, making a total of 1008 petals. When viewed together, these petals resemble a lotus flower, which is why poets and sages have compared the brain to a lotus. As the lotus of the brain blooms, Agastya refers to it as the good lotus with a thousand and eight petals.
6) Where are the four hands and one foot?
The term “foot” refers to the divine feet, which are located in the head. The four hands represent the four pathways or nadis from the divine feet. These are 1) Sushumna Nadi, 2) Vajra Nadi, 3) Chitrini Nadi, and 4) Brahma Nadi. These four pathways carry the nectar air to the life force. We have detailed these four nadis in various contexts. For more in-depth understanding, you can revisit our teachings and materials on our website.
