Part 1 (conversations between aya and bhakta)

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Bhakta (B): Aya, there are seven munis they say. What are their

significance?

 

Aya: Yes what are their names?

 

B: They are Jada muni, Dharma muni, Vaal Muni, Dhava Muni, Natha

Muni, Maha Muni and Siva Muni.

 

Aya: Muni means moolatil irupavan, munaiyil nipavan, this denotes the

atma. Do you know the meaning of jadam?

 

B: Yes, they say its the body. Some say its the matted hair.

 

Aya: Its the body. Its the physical manifested world. It is in this

body that the atma is locked. This is the locked matted hair. Like

this the atma is intertwined with the body and experiences transitory

joy and suffering in this world.

 

B: So what is the meaning, Aya?

 

Aya: Jadam is the body. It is by assuming the human form that one can

strive for Iraivan, hence Jada Muni is the starting state. Thereafter

one becomes Vaal Muni.

 

B: Why Aya is that so?

 

Aya: The meaning of the Vaal is the sword. It is the one which

protects from others. It is the buddhi (intellect). Only by using it

constructively we save ourself from destruction, want etc. So it is

the Vaal. A real human is the one with buddhi only. Following it with

conscience then Dharma Muni is borne.

 

B: Oh, it is because Dharmam is justness and wisdom. It is the

correct thing to do.

 

Aya: Yes, only if we follow Dharmam then our Davam (sadhanai which

involves penance and meditation) will bear fruit. If we behave like

rogues, cheat others and exploit and manipulate others, but then pose

as holy and spiritual, will it beget divine grace?

 

B: Nope, god knows the content of our heart, you have told this to me

many times.

 

Aya: Yes, so following the Darmam which comes out of utilising the

vaal (buddhi), then only the Davam fetches its fruit. Then the manam

will settle and we can hear the Natham (sound), following this we

will merge into the OM and realize the One in the Sindhu. This is the

Shiva Muni. Is not the one in Sindhu called Sivan? Sindhuvil irupavan

is the shivan and jadatil irupavan is the jivan.

 

B: Yes, but I don't understand about Natham?

 

Aya: How do you think deeply?

 

B: By form and sound.

 

Aya: I mean to understand deeply about things?

 

B: Mostly in sound.

 

Aya: So this is the Nadam. It is by which one knows the intent in

one's heart. It is the Saraswathy. It is the rhythm. Rhythm has

meaning because of the relationship between cause and effect. The

relationship is the law and could be duplicated. This is the law of

the universe we live in. As such only the world makes sense to us. If

not it will be chaos only. So this thing is also symbolized by

Nadham. In deep dhyanam one hears the gangai and sees the Kartikai.

This is the drum in Nataraja's hand (sound) and the fire in the other

(form). Following this Nadham one merges into the OM and reaches the

Sagalaswarupam or Sahaswaram. So thereafter one knows the Iraivan and

becomes the Maha Muni. Maha means highest, is that not so?

 

B: Can we become like Iraivan?

 

Aya: One can know the Iraivan, one cannot become like the Iraivan.

But this is enough for liberation. We are all children of Iraivan and

equals only. It is by forgetting this fact that all strife has come

to be. Realizing the highest (Maha) one thereafter uses one's human

powers for the benefit of others. The desire to use others to further

one's selfish deeds gets burnt in toto. It is where one's three

bodies, the avi udal, mana udal and antarakarana udal merge and gives

one mukthi. Thereafter the anava is said to have burnt. It is for

this reason that we apply three namams of burnt ash on the forehead.

Concentrate on the forehead and utter the mantram " OM Namasivaya "

with bhakti. You will experience the kumbhakam (automatic retention

of breathe) and merge.

 

B: Why the Namasivaya. What is the significance?

 

Aya: The OM is the primary Veli (light) one needs to merge to

experience Iraivan. If we close the eyes we are in darkness only. But

we are in the head. It is the Mayai which makes us feel that

enjoyment comes from outside objects alone. As such men without being

able to feel the bliss in oneself run after outside objects. All is

the play of Iraivan. The siddhars established the temples. In that

they put the veil to symbolize the Mayai. When the veil moves the

lamp (kartikai) is shown and bells ring. Then only the idol is seen.

This is the symbolic process. Today the meaning is lost to many. The

Na is the namam, it is by uttering Iraivan's name we remember him and

make the mind constantly dwell on him. The Ma is the manam. Only

through its help we reach the Sindhu (top of head). It is here we

know the Sagalaswarupam (all encompassing form of Iraivan) which is

Sahasaram. This is the Si. For this the mind (manam) has to be

concentrated on him. The Va is the Vayu. It is the prana shakti. It

is the swasam, viswasam and niswasam. Without the prana shakti (from

the air one breathes), it is difficult to merge. This shakti only

ties the unseen atma to the gross physical body. Only by its help we

reach sindhu. By abiding here we get poorna jnanam.

The Vayu helps one to sustain abidance in Sindhu.

 

Thereafter we will not die into Yama again. This is the overcoming of

Yama. This is the Ya. Maya is the manam entering yantram. Yantram is

the form. When we die the manam (sakthi/sath) leaves the bodily form

(yantram). As such it is Yamam. That is why they say sathu poitan for

becoming dead.