Extracts from Siddhavedam

Iswara=IS+WARA. IS means rule; WARA means the Supreme One. Iswara therefore means the Supreme One, the God. The creation, preservation and annihilation are done by vayu the Jeevasakthi. So this force, the Vayu being Jeevasakthi, the Supreme Ruler is called Iswara, the God

Without leaving the Vayu, the Jeevasakthi towards out always to be conducted upward and downward internally to merge with Iswara, existing above in us to attain Moksha(Salvation) is called Worship of God (Iswara Seva).

Prana is that which exists in us. Apana is that which exhausts out of us. Without releasing the outgoing Apana, but merging it with prana and conducting it internally in one single gati (the course of breath), is called Pranayama.

Pranayama means to do Ayama of Prana. To do Ayama means to stop or to extend straight or to prolong. That is to stop the Prana within us itself, without leaving it out as Apana. Then the Prana gets the direct Gati.

Now, the Prana without going straight, gets out through the five senses and destroys. When it subsides in without getting out as above-said and comes in one single Gati up and down, it becomes straight. That why it is said that the Prana must be taken up straight. To prolong means to make longer.

What is to make longer is the Prana which is in us and goes out as Apana by curving without length and destroys. When that Apana without being left out but is joined along with the Prana and is taken up above it becomes lengthened. What is said as to prolong is this. Then, in whichever manner our Gati is, while we are sleeping, in the same manner, it becomes, even while we are not sleeping.

The correct Gati to Vayu, the Jeevasakti, will be found too subtle and smooth without any actions or noises except a slight heaving at the depression either of the chest or of the throat such as it cannot be understood whether there is breath in it. That is the correct Gati. That Gati must be obtained to us while we are not sleeping also.

Hence, with Vayu, the Jeevasakti, we must blow the eye of fire, the Sushumna, which is the Bhrumadhyam and burn there all our passions and desires. Then only we will be enlightened with knowledge.

Prana is inside us. Will that Prana existing in us, be obtained, if we close one nostril and through the other one pull Vayu from outside thinking that it is Prana? No.

For example, we have a bag full of paddy. There is also plenty of paddy outside this bag. If we want to fill that paddy in this bag itself, will it be possible? No.

In the same manner, if we take up Vayu from outside thinking to add it up with Vayu, the Jeevasakti in us, it will cause one to face injury to life and to die out.

All the Yogas are one and the same. Acharyas have given various names due to various reasons. Other than yoga, it is not too many.

Karma Yoga means the union of Vayu, the Jeevasakthi within its birth place, the Akasa, the Brahmarandhram.

Hatha Yoga: “Ha” means Prakriti or Maya; i.e., nature, “tha” means to close. To close what? It is the Prakasa that spreads from us within the outside as Nature. It is from this Nature that we get Prakasa. The ray of Prana, the Sun, the Nature, has spread within the outside. Moon is the Sakti of the Sun, thus being spread. It is because of that it is told as Pranapana. But Prana is the Sun and Apana is the Moon. Mind is this moon thus being Apana. Hence Hatha Yoga is the union of the Sun, the Prana and Moon, the Apana. That is why it is said in the world that Hatha Yoga means the uniting of Suryachandra (Sun and Moon).

Rajayoga is Raja+Yoga. In this Raja means the mind being the Vishnu, the Rajoguna. Yoga means the Union. Such kind of mind standing without motion at its birthplace, the Bhrumadhyam is the state called Rajayoga.

Ashtangayoga means the eight states unite together, then it becomes Yoga. The eight states are: Kamam, Krodham, Lobham, Moham, Madam, Matsaryam, Dambham and Asooya. These are all originating out of the aforesaid motion, the Nature. That motion, without moving within the outside, when merges within the Self itself, at that movement the above-said eight states merge within the Nature, their birthplace and become the Self itself, without any difference at all. That is called Ashtangayoga.

1. “Prajnanam Brahmam”, “Aham Brahmasmi”, “Tatwamasi”, and “Ayam Atma Brahmam” are used to realize Brahmam. They are not to be chanted, and there is no meaning in chanting.
2. Prajnanam  Brahmam means: The knowledge which is being reflected is Brahmam. That is , the knowledge which knows the substances reflected from us is Brahmam. It is like this : Brahmam is that knowledge which is the cause to know in the five states such as the knowledge of hearing with ears ,the knowledge of seeing with eyes, the knowledge of smelling with nose, the knowledge of tasting with tongue and the knowledge of touching with skin. Mind is that knowledge. That mind is being spread differently from us within the outside in various ways. That shining is what our mind reflects. The Manasakti, thus shining, when merges and stands within the Self itself without any difference, it is called “Prajnanam Brahmam”. Hence the Prakasa which has been reflected from us when undisturbed i.e., without motion within the Self itself, there will be neither the contemplation, “Prajnanam Brahmam” nor any other thing to contemplate.
3. “Aham Brahmasmi” means: Within the outside, the Akara Brahmam, the self from the nature of “Hum” is vibrating as Maya. When that subsides within the Self itself, the birth place, without vibration, it is called as “Aham Brahmasmi”. At that moment, there will be neither the contemplation, “Aham Brahmasmi”, nor any other thing to contemplate.
4. “Tatwamasi” means Tat+Twam+Asi. Tat means Brahmam. Twam means “Nee” (you) that is: “Nee” = Na+E. Na means Vaccum and E means Sakthi. That is, the Sakthi, the Self, vibrates and spreads from the Self within the outside and is destroying as Manasakthi. Nee denotes this Manasakthi. Asi means becoming. That is: From the Brahmam, the Tat, Manasakthi, the Twam i.e., Nee (Thou or you) spreads within the outside and is vibrating in various ways. Tatwamasi is the state wherein the Manasakthi merges in the Brahmam without vibration. At that moment, the Manasakthi, which is spreading in various ways and is bewildering, becomes Brahmam itself. Then there will be neither the contemplation, “Tatwamasi”, nor any other thing to contemplate.
5. “Ayam Atma Brahmam” is Ayam + Atma + Brahmam; Ayam=E; Atma=Atman; Brahmam= Brahmam. So Ayam means E which is the Sakthi. That Sakthi spreads within the outside in various ways and is shining. Ayam Atma Brahmam is the state wherein the Sakthi, without shining within the outside, shines in the Atma within the Self and be without motion. At that time, there will be neither the contemplation, “Ayam Atma Brahmam”, nor any other thing to contemplate.
6. Besides these, there are two more propositions to know the state of Brahmam. They are “Brahma Jyothiraham” and “Brahmam Sat Jagatmytya”.
7. “Brahma Jyothiraham” is “Brahmam+ Jyothis+Aham”. That means the Self itself is the Brahmajyothis. That Brahmajyothis is shining disintegratedly  within the outside, the Akara, in the nature of “Ham”. “Brahma Jyothiraham” is the state wherein without getting disintegrated, that Prakasa subsides within the Self as one single Prakasa being devoid of beginning and end. Then there will be neither the contemplation, “Brahma Jyothiraham” nor any other thing to contemplate.
8. Brahma Sat Jagat Mytya =Brahmam+ Sat+ Jagat+ Mytya. That is the state wherein getting merged in the vibration originated from it, Brahmam, the Self devoid of beginning and end, becomes Self itself and becomes Tanmayam. Then there exists Brahmam only. At that time, there will be neither the contemplation, “Brahma Sat Jagat Mytya” nor any other thing to contemplate.

Six Adharas are Mooladharam, Swadishtanam, Manipoorakam, Anahatam, Visudhi & Ajna.

People wrongly think that Mooladharam is Gudam. That is the place, hitherto said to be Gudam, just above, but in proximity with anus. Swadhishtanam is in the foot of Urethra hitherto said to be Lingam. Manipoorakam is that which remains joining at the foot of navel, hitherto said to be nadi. Anahatam is the depression of the chest in the middle of the breast hitherto said to be the heart. Visudhi is the cavity of the throat. Aajna is the Bhrumadhyam, the forehead (Lalatam). Thus the world people misunderstood the concept about Six Adharas.

Each is located one above the other step by step and the prana passes each Brahmarandram. Adhara, the step and reaches at Brahmarandhram. This is also the wrong idea about Six Adharas.

But we have three states such as Jeeva, Mind and Ahamkara.

Each of them has three states such as Jagrat, Sushupti and Swapna.

We are now experiencing these three states. Mooladharam is the Swapna of the Mind.

Swadhishtanam is the Sushupti of the Mind.

Manipoorakam is the state of Jagrat of the Mind.

Anahatam is the state of Swapna of the Jeeva.

Visudhi is the state of Sushupti of Jeeva.

Ajna is the state of Jagrat of Jeeva. Thus is the state of six adharas. This itself is the Brahmananda.

1. Brahmam is Suklam
2. It is impossible to say to anyone what the state is that happens at the time – a very little moment of time i.e., the time of winking the eyelids – when the Jeeva goes and touches the Brahmam, the Suklam. That is what is called Ananda.
3. Brahmananda is the state of Jeeva merging in the Ananda that originates as above said.
4. Taking in the Suklam, the Brahmaswarupa and absorbing it, Suklam becomes the wealth, necessary for us to live forever, by depending on it.
5. If the Jeeva moves below and above within itself and gets absorbed in the Suklam, the Brahmam, we can ever be as Anandamattan i.e., as one intoxicated by sublime bliss. It is to this that it is called Brahmananda.

Siddha Samaj, General President.

(For more information “Siddha Vedam” should be referred to)
Note: For more details please read SIDDHAVEDAM