The third type of Tathwam arises as a result of the inherent movements of Rajas guna, leading to imbalance and the spontaneous manifestation of Chittam.

Chittam represents the totality comprising the states of bhuddhi, ahamkara and manas. Bhuddhi refers to the cosmic intelligence that emerges from the disturbance of guna balance and provides a clear direction for progressive evolution. Ahamkara represents the cosmic sense of "I'," while Manas represents the cosmic mind.

The ten indriyas or faculties are derived from the awareness of manas at this stage of evolution.

"... of the eight organs mentioned, the first five are indriyas, three are karanas." - Thirumanthiram

These ten faculties consist of five gnanendriyas (senses of knowledge and cognition) and five karmendriyas (senses of action):

The senses of knowledge:

• Power of hearing
• The power of feeling
• The power of sight
• The power of taste
• The power of smell

The senses of action:

• The power of expression
• The power of reproduction
• The power of excretion
• The power of perception
• The power of movement

At the same time, the tanmatrams, which are the subtle and non-manifest essence of all objects, arise at this stage. Without the tanmatrams, the ten indriyas would have no function and no purpose.

The tanmatrams are as follows:

• The essence of sound
• The essence of touch
• The essence of form
• The essence of taste
• The essence of smell

"Ten indriyas, ten also their tanmatrams; ten secretly working
vayus, four anthakarnas and Purusha, the experienced jiva; all
these entangle themselves again and again in waking
consciousness." - Thirumanthiram

So far, the unfoldment of existence has taken place in the non-manifest realms. However, an increase in tamas-guna and the realization of its limiting nature causes the non-manifest essence to manifest as the mahabhutas, the five elements. These elements serve as vehicles for the manifestation and expression of all tanmatrams. The progressive evolution culminates in the mahabhutas, the five elements of nature:

• Ether (Akash, Akayam)
• Air (Vayu, Vali)
• Fire (Tejas, Thee)
• Water (Appu, Neer)
• Earth (Prithivi, Nilam)

The Mahabhutas play an important role in shaping and expressing the subtle and gross aspects of existence.

We humans can truly discover our own nature if we make it our task to overcome every stage of evolution until we return to the origin, to the source.

All manifestations, without exception, must pass through the cosmic phenomenon of involution in order to return and find their resting place in the Source.

"Where the elements exist, the Lord of the elements exists,
Where the elements do not exist, the Lord of the elements does not exist.
Realize the nature of elemental knowledge,
The Lord of the Elements arises within."

The universe originally consisted of subtle atoms that contribute to the formation of the five basic elements: earth, water, fire, air and ether. These elements correspond to the five senses of the human body and serve as the basis for all physical entities in the world. There is a deep connection between the outer world and the inner system of the human being. The human form itself is a microcosm.

"What exists in the macrocosm also exists in the microcosm;
What exists in the microcosm also exists in the macrocosm.
Macrocosm and microcosm are one,
When they are viewed with a cognizing mind."

In the human body, we can observe that the earth is the primary and tangible element. It gives form to the body and includes bones, tissues, muscles, skin, hair and more.

Water, as the second element, manifests through blood, glandular secretions, vital fluids and other aspects in the body.

Fire, the third element, facilitates the digestion of physical food, mental impressions and experiences. It also brings forth emotions, strength, vitality and intelligence in the physical system.

Air aids in the absorption of digested energy and plays an important role in circulation, stimulation, and the respiratory and nervous systems.

Above all, however, ether shapes a person's mental and spiritual abilities.

When these five elements are harmoniously balanced and combined in appropriate proportions, they create a healthy organic mechanism that is essential for the maintenance of life.

Due to the inherent nature of the five elements, each emerges from the others and forms an eternal connection that makes them inseparable. This reciprocal relationship allows for flexibility in their inherent proportions, existing in various ratios and combinations. However, no element can be considered independent or separate from the others. Whenever one element is present in the body, the other four elements are also present in combination with each other.

The aspect of the earth

Aspect of water

Aspect of fire

Aspect of Air

Aspect of the ether

Ten nadis

Listen to the Nagan, Koormam, my son
Girigaram, Devadattam, Dananjeyen
All these are known as the five elemental airs
Amazing! Experience the directional air
Understand the basis of directional air
When you compassionately abide in Sivayoga
No more evil, all can be accomplished
Now listen with intent to the airy aspect of ether!
O son! Listen to the airiness of the ether itself
Speak compassionately, listen attentively!

The razor-sharp Arthaedeana is one
The fused Yukthiedeana is one
The intertwined Ulagaedeana is the third
Experience the airiness of the ether with clarity
Stand in the secret inner vortex

Then understand the source of sound!
Visualise the source of sound
The indwelling Vaasanam and Kemanam
The straight Visargam, Anandam, all five of them
See how these rooted five arise from Vaasanam
See the core of the rooted support
Follow the course of the other instruments
Hear what is now being spoken from the heart

Hear son, the rajas, the tamas
And the friendly Satvic characters are three
Understand these three characters
Listen to the order of the airy aspect of Vindu
The devouring Sandhi, Madhimai, Vaikari
And Sukuma, all these four are sound
See these layers of sound, the four themselves
Look devotedly at the base itself!

Find in this base itself
The inner thirty-six physical instruments
Combined with outer sixty instruments
When you clearly see the inner and the outer
These ninety-six appearing tathtwams
Can be experienced in your heart itself
They are nothing at all, just the garbage of tathtwams
The divine play of Pathi, Pasu and Pasa, between themselves! - Sawmiya Sagaram

The structure of the human body begins with three essential layers, because these layers are crucial for the manifestation of the three bioregulatory forces of the body: Vata, Pitta and Kapha. These layers are initially transparent but become opaque as the body develops.

Not only our human body, but also everything in the universe, whether visible or invisible, with or without form, is shaped by the life-forming primary energy prana. This matrix of primordial patterns encompasses our entire cosmos and connects us inseparably with prana. In this interconnected network of primordial energy, prana unites everything external and internal into a coherent whole. Consequently, every aspect of our existence, including our breath, has the potential to influence and change everything else.

The formless life force repeatedly takes on bodies in this world and goes through the process of incarnation and birth until the individual reaches a state where he or she prefers to dwell without physical form, as pure life force, as still spirit. This original cosmic energy follows its own purpose and life pattern and eventually returns to its source. Energy or prana serves as a link between our formless state and our formed state.

Just as the life principle within us uses prana to structure our body, this life principle is released when prana withdraws from the body. This process happens involuntarily, much like our breathing, as the nine gates (the nine openings) to the mansion of our body remain constantly open. The inherent structural principle of the energy pattern in the universe controls or prevents the constantly working prana within us from dissipating through these openings.

Before the various cells in our body are formed, the life force creates a basic structure of invisible channels, the nadis, through its flow. These nadis have different names depending on their flow.

The central channel, Sushumna Nadi, is called Vata Nadi because it carries out the primary vitalizing principle. The Pingala Nadi is called Pitta Nadi because it conducts the solar principle, which gives the embryo vitality, growth, metabolism and other functions.

The Ida Nadi, also called Kapha Nadi, supplies the organs of the body with abundant nutrients and maintains the body temperature.

Prana, the life energy, creates and maintains the genetic structure by being carried by it. All physiological functions receive their impulses from the subtly functioning prana within. Prana first lays the triple layers or structure before anything else, and from this foundation the human body emerges.

The first triple structure formed by prana serves as the foundation for the three bioregulatory forces of vata, pitta and kapha. These three doshas determine the constitution of the human body throughout life. The presiding influence of the pranic life force directs cosmic events and takes the lead at the individual level by shaping the microcosm of our human body and determining the appearance and formation of the three life-forming forces: Vata, Pitta and Kapha doshas.

The ten vital airs play an incredibly important role in all bodily functions. The upward-moving vital air is called prana, while the downward-moving vital air is known as apana. Apana is responsible for the body's excretory processes, reproduction, menstruation and much more.

Nature is an ever-flowing phenomenon, constantly changing and moving like a river. This perpetual flow of existence is alarming when it experiences blockages. Our body is not separate from this river, it is inherently connected to it. Illness and discomfort arise from our own insensitivity and unhealthy practices. The flow of natural existence that nourishes life is called "Vaasi" (alive), while blockages are called "Viyadhi" (deviation from one's nature), which stands for disease.

The body contains sixteen circulatory channels that are responsible for the formation, transportation and excretion of various substances. Three channels are dedicated to absorption, such as respiration, digestion and fluid absorption. Another three channels are responsible for excretion, including urination, defecation and sweating. Seven channels correspond to the seven basic tissues of the body, while the remaining channels serve the mind. In women, additional channels are associated with menstrual flow and breast secretions. These circulatory channels include the functions of the mind and emotions and integrate the relationship between body, mind and spirit. The Chidhdha system is revered as the 'Karpaga Vriksham' or desire tree, as it encompasses all that man can know and experience and deals with the totality of existence. It encompasses both worldly necessities and spiritual knowledge, with the medical dimension serving as a prominent gateway and hallmark.

The three doshas — vata, pitta and kapha — form the substance of the human form and determine the physical, emotional and mental aspects of human functioning.

The five elements are omnipresent. None of the elements is absent anywhere in the cosmos at any time. All five elements coexist at all times and play different roles as catalysts, supporters, bases, foundations or fields of action to emphasize the most needed quality. Even within the human body, none of the elements cease to exist.

The human body consists of three essential pairs that play a decisive role in our existence from birth to death. Just as each element has different qualities, these pairs animate complementary functions that are essential to our well-being.

Vatham:

Vatham arises from the combination of the elements of air and space. Space, which is a field of non-resistance, allows the free movement of air. Together as Vatham, they exhibit the qualities of rapid movement, mobility and an ephemeral nature that tends to create a sense of emptiness. The intensity of Vatham's power depends on the proportions of these elements, just as the amount of space affects the dynamics of air.

Vatham controls various bodily functions, including breathing, blinking, muscle and tissue movement, heartbeat, and the expansion and contraction of impulses in nerve cells. Psychologically, vatham influences emotions such as freshness, nervousness, anxiety, pain, tremors and spasms. Its main function is to control the movements of body, mind and speech.

Pittam:

Pittam arises from the interaction between the elements of fire and water. The presence of water, which is denser and cooler than fire, intensifies its burning properties. Pittam, as the bioregulatory force resulting from this dynamic interaction, involves the modulation and control between the elements of water and fire and facilitates the vital processes of life. Pittam influences digestion, transformation, assimilation, absorption, nutrition, metabolism, body temperature, skin coloration and the radiance of the eyes. It encompasses the actions, manipulation and balance of energy and discrimination.

Kapham:

Kapham manifests through the dynamic interplay of the elements of water and earth. This connection strengthens the element of coolness, counteracts the influence of fire and gives rise to qualities such as cohesion, bonding, form, strength and more. Kapham has the invigorating qualities of stability, consistency, solidity, contouring, structuring, cohesion, lubrication and support and rarely leaves you feeling empty. It acts as a binding force that prevents the separation of water and earth.

Kapham cements the elements in the body and provides the material for the physical structure. It maintains physical resilience, stamina, strength and earthiness.

Water is the primary contributor to Kapham and provides physiological benefits such as biological strength, tissue endurance and resilience. Kapham lubricates the joints, moisturizes the skin, helps heal wounds and fills spaces in the body. It supports memory, energizes the heart and lungs and strengthens immunity.

Psychologically, Kapham influences emotions such as attachment, greed and persistent envy. It also promotes serenity, firmness and love.

There are five ways to improve the quality of life:

• Through introspection and self-reflection ("through a vision").
• By exploring and engaging our subconscious ("in a dream").
• By engaging with the unknown and searching for answers to life's riddles ("in a mystery").
• By thinking logically, analyzing and understanding data ("through numbers").
• When the mind transcends the limits of the physical senses and enables a deep connection with higher worlds ("when the sense of all present things is taken away").

All of these paths involve a dissolution of the body, whether through sleep or deep contemplation.

The fifth path stands out as the most profound, as it allows a direct connection with the divine without any physical change. However, this path is only accessible to a few people. Through this divine connection, one can gain insight into the future, as eternal wisdom and divine friendship provide unparalleled knowledge.

In extraordinary moments, for example during dances or extraordinary performances, these paths can converge and create an oracle through the synchronization of body and mind. However, such experiences are rare and are only granted to a select few. Those who have reached this enlightened state are known as Chidhdhars.

To ascend to this enlightened state and become Chidhdhars, one has to purify his soul of faults, delusion, deceit and wickedness. The greater the purity in these aspects, the greater the likelihood of experiencing eternal joys.

Chidhdhar, who was known for his conversations with God, was not only spiritually enlightened but also well versed in the physical sciences and natural magic. His wisdom encompassed both the divine and the worldly realms.

Human life is finite, and the passing of time reminds us of our temporal existence. The seasons remind us of the journey of life, from the vibrant bloom of spring to the icy stillness of winter. Childhood, youth, adulthood and old age symbolize the stages of existence and emphasize the brevity of life.

Originally, life unfolded harmoniously in a state of innocence, without illness or interruption of the seasons. However, man's transgressions against the Creator's laws brought with them punishments that led to a shorter lifespan, illness and the unpredictability of nature.

While civilization has improved human living conditions, it has also brought about new diseases and suffering that did not exist in primitive times. Society has expanded human needs and passions and has become a source of progress and harm. Nature, on the other hand, has provided remedies for human ailments in its mountains, fields and meadows. The great variety of medicinal plants and herbs we find in our natural environment is the key to healing. The discovery of these natural remedies is an ongoing process and the potential to find new cures is still great.

Unfortunately, throughout history, medical knowledge has been clouded by complicated terminology and obscured by professional pride and greed. Real medicine should focus on fighting death and disease and recognize the limits of human action. In this fight, it is important that doctors and nurses have open and honest conversations to guide patients and their families through difficult decisions and prepare them for the inevitable.

As a society progresses economically, access to medical care improves, leading to a shift in deaths from home to hospital. However, at the height of economic development, people are once again able to prioritize their quality of life, leading to a resurgence in deaths at home.

Piety towards God should be a guiding principle for all those involved in medical practice. Asking for the help and blessings of the Almighty is an essential prerequisite for the success of medical treatments. Despite years of experience and knowledge, the doctor's influence on life is very limited, and in the face of death, all efforts may prove futile. Death is the ultimate reminder of the transience of existence, as generations come and go, leaving only faint traces of their existence.