Dust into dust - that is body's way - mantrA 143

srigurubhyO namahA |

After the initial discourse of the guru termed 'upadEshA', the siddar begins the next section of the first tantrA. In this section, he deals with the topic of the body's mortality. It is an important lesson to learn, not just for the spiritual aspirant but for all of us who are possessed of a physical body. Like thiruvalluvar and other Tamil sages, the author first highlights the plight of the body (i.e. its transitoriness) and then details the methods to overcome this limitation. Whether or not the aspirant is successful in the practise of kAyAkalpA, this section provides enough material for contemplation on the impermanence of this body and as a result serves to point the reader towards the recognition of the true (and eternal) self. The verses occurring in this section are sometimes in plain language and at other times are cloaked in allegories to speak of a more detailed philosophy to those that know the key to these symbols. But almost always they are brutal in their honesty and even abrupt in construct to convey the truth that death is sudden and comes to everyone without partiality, be they mighty kings or petty criminals. When the karma that created the need for the physical body is exhausted for the time being, the body returns to the earth that it took shape from. Thus there is no use in being overly attached to the physical body, it is merely a vessel for the experience of the fruits of actions committed in the past.

This section is titled -

2. யாக்கை நிலையாமை

           or

2 TRANSITORINESS OF BODY

 

மண்ணொன்று கண்டீர் இருவகைப் பாத்திரம்
திண்ணென்று இருந்தது தீவினைச் சேர்ந்தது
விண்ணின்று நீர்விழின் மீண்டுமண் ணானார்ப்போல்
எண்ணின்றி மாந்தர் இறக்கின்ற வாறே. I.2.1.143

The Vessel's clay was one, but of two Karmas made,
Firm-set, until Fate its grim summons gave;
Then the rains poured and back to clay the vessel turned;
Thus countless hordes perish and pass to the grave. I.2.1.143

 

Com - The Vessel's clay was one, There is a clay known as mAyA, but of two Karmas made, and from that clay was fashioned the vessel known as the body, composed of two karmAs. Firm-set, until Fate its grim summons gave; And that vessel when baked in the kiln appeared to be solid and firm, but when left unbaked, Then the rains poured and back to clay the vessel turned; the rains that fall from the sky will eventually dissolve the (unbaked) clay and leave only mud behind. Thus countless hordes perish and pass to the grave. In a similar way, countless beings die due to the body perishing.

*As mentioned above, this short subsection is devoted to pointing out the transitory nature of this body. Here the sage uses the classic metaphor of the clay vessel to illustrate the human body. The clay or substance that is used to fashion this vessel is mAyA. The 36 tattvAs are grouped into three groups – the Atma tattvA (impure tattvAs), vidyA tattvA (mixed tattvAs) and the shiva tattvAs (pure tattvAs). The tattvA known as mAyA belongs to the middle group and using its inherent powers of the 5 kanchukAs (limiting agents) of rAgA, kAlA, kalA, avidyA and niyatI, it creates the limited being (jIvA) appearing as if different to siva. Thus the clay which is used to fashion this vessel is mAyA.The term ‘iru vinai’ translated as two karmAs refers not to the karma of the father and that of the mother, but instead to the two fold nature of karma’s fruit – namely merit (punyA) and demerit (pApA), arising from actions that are good and bad respectively. With this we understand that based on the fruit of the actions committed by the soul in previous lifetimes, the limiting factor of mAyA tattvA produces the appropriate body.

The sage then mentions that while a clay vessel that has been properly and thoroughly baked in the kiln through contact with the element of fire will possess a form that is fairly solid and firm, the clay vessel which has been unbaked does not fare so well. When the rains fall down from the skies on such an unbaked vessel, the water will dissolve the vessel into the mud that it was before taking on the (temporary) appearance of a vessel. He likens the fate of countless beings, like us who live on this earth in bodies that simply perish (when the merit/demerits responsible for the birth of this body end) and go to the grave – i.e the clay that the vessel was made from. This is common sense and we all know that the unbaked clay will dissolve upon contact with water. However, as in the case of the sage we have not taken any measures to preserve this body.The baking of the vessel in the kiln is a suggestion to indicate that if the gross body was conditioned through the proper practises then it can be transformed into a body of light – which will remain healthy for countless years and will not succumb to disease and death. The science of kAyAkalpA and yOgA and the constant meditation on the light on the crown of the head is comparable to the time the vessel spends in the kiln, in contact with the element of fire. And a body thus prepared does not need to perish like the rest.