RETURNING TO THE TATTVAS

Finally the realization dawns. The journey now makes sense. Everything done or that took place is understood. The dawn of realization is a moment of bliss and joy. If one who has traveled far, in having covered much terrain and seen the world in his life feels complete and satisfied, similarly journeying on the path back to God is fulfilling especially when you realize that you had stumbled on it. No doubt it is not much to talk about and we haven't come to the end of it, this journey has been an interesting one. Stumbling on it, with a curiosity to read the Nadi, coming to take up the call to come to the worship of the Siddhas in the Nadi, coming to know about karma through the Nadi, going on a pilgrimage as instructed in the Nadi, coming to a guru on the path of the Siddhas who is shown through the Nadi, coming into the world of the Siddhas, coming to Kriyai that was shown by the guru that brought the divine into our homes, coming to Yogam initiated by the guru that connected us to our Udal through asanas and Uyir through the breath and pranayama, and finally, in having us go within we connected to the Atma arriving at the knowledge of the Atma or Atma Gnanam. It has been such a picturesque and fulfilling journey.

But if I thought I had stumbled on it accidentally, looking back on the journey I have come to realize that it was a series of interventions by the divine. It was a very calculated move by the Atma coming back to claim and redeem us and lead us back "home". Just as an architect puts out several blueprints and proposals before us and it is for us to choose the home of our choice or our dream house, the Atma places before us numerous options every moment of our lives. We have the free will to choose. But most of the time we opt to seek material riches and pleasures in life postponing the search to get back "home". The Atma after reappearing in one's life after it is briefly veiled by the "I" clears one's karma and shows him the way to reach his "home".  When the time runs out and it is time for us to take up the spiritual journey, the Atma intercepts deciding the best and quickest route to bring us back "home", again provided we heed its call.

In Sariyai we learned the Agamas and temple worship. We frequented the temple that housed the divine within its walls. In Kriyai we turned our home into the temple instead. In Yogam we learned to care for the Udal as a temple and worship the Uyir or breath or Vaasi as God. In Gnanam we come to learn about the Tattvas and are beginning to know the Atma.

From https://en.wikipedia.org/wiki/Tattva_(Shaivism) we understand that, 

The vibrant creative energy of Parashiva, known as Spanda, in wanting to execute his lila or divine play, moves him to manifest and descent to the state of Jiva, through the 36 tattvas.

The Almighty brings himself or reduces his might and power coming as the Jeevatma. It is akin to the 33kV energy source reduced to 11kV for residential areas and reduced further to 240 volts to run our home appliances.

Ajai Kumar Chhawchharia in his "The Mahavakyas of the Upanishads" writes that "These tattvas form the basis for the growth, sustenance, and the proper functioning of all the regulatory systems within us for the continued dwelling and inhabitation of the spirit and soul within."

From the above and what Tavayogi wrote and what Agathiyar said, we understand that the Udal or body that is given life by the Uyir or breath takes on the name Jeeva. The Atma that descents from the Parashiva teams up with the Jeeva  to execute the divine play by coming within as the Jeevatma. Lingering for a while and going behind the veil when the "I" in us arises, it watches the divine play where karma plays its part in our lives bringing us to reap the deeds of our past, and gain experience, and learn from it.

From https://en.wikipedia.org/wiki/Tattva_(Shaivism) we learn that

Tattvas are divided into three groups: Suddha (pure tattvas); Suddha Asuddha (pure-impure tattvas); and Asuddha (impure tattvas),

Suddha Thathvam (சுத்த தத்துவம்) is made of 5 elements.

1. Suddha Viddhai (சுத்த வித்தை), 2. Eswaram (ஈசுரம்), 3. Sadakkiyam (சதாக்கியம்), 4. Vindu (விந்து), 5. Nadam (நாதம்)  

Agathiyar tells us that the Atma has five Kooru or sections, divisions, parts, or classifications.

ஆன்மாவாகியது 5 கூறு தத்துவங்களைக் கொண்டது.

Taking up the call from Agathiyar to learn about these 5 Kooru, from https://en.wikipedia.org/wiki/Tattva_(Shaivism) we come to know that,

Suddha tattvas that are 5 in numbers are functioning in the absolute level which leads to the Five Acts or Panchakritya namely: Creation; Sustenance; Destruction; Concealment; and Grace.

From the above can we then safely deduce that the Atma does the above 5 acts that is it manifests from the Paramatma, it self-sustains, conceals itself for a time period, comes to destroy the veil of ignorance, and finally showers its grace bringing us back to its true abode? The Atma is able to do all this as it is not tainted and is pure. Our actions do not taint it. It stands above and beyond all our actions. Neither does it carry the burden and guilt of our past actions or karma. It is the Silent Watcher or as the elders name it the Mana Satchi.

The Suddha tattvas that are called pure because they are directly created by Shiva himself, describe internal aspects of the Absolute which is in its pure conscious state devoid of any desire (iccha), action (kriya) or knowledge (jnana) related properties. This is the state of Siva.

The Atma that is devoid of desire, action, and knowledge-related properties then is pure consciousness. It is Siva. Tavayogi wrote that when Siva initiated creation in association with the Jothi that stood as Paraaparam, Sivam came forth from the Param neither with form or formless, registering itself only as a sound. The first sound created was then sustained in space. From Sivam then came Sakti.

We learn more at https://en.wikipedia.org/wiki/Tattva_(Shaivism),

When Siva pairs with Sakti, the pairing of Siva-Sakti that is a result of desire or iccha, causes the creation of all the lower tattvas (Padaital). This pair has the two properties of jnana and kriya respectively.

We understand then that Desire (Iccha Sakti) that is accompanied by Action (Kriya Sakti) and Knowledge (Jnana Sakti) brings forth creation. This is the origin of creation. As we understand that the Atma that has manifested in us as the Jeevatma is from the realm of the Suddha Tattva can we now deduce that the Atma in pairing with the Jeeva that is the Udal and Uyir starts the process of the creation of all the lower Tattvas? 

Ajai Kumar Chhawchharia compliments this statement, "Brahm would be like the primary Atom which left to itself is neutral and inactive. He adds that "it is only when certain changes take place in its core, such as the shift in the position of its electron, etc that the chain of reaction starts that would ultimately result in not only producing newer elements but releasing energy or absorbing matter from the surrounding atmosphere. From the primary elements came forth the secondary elements that form the second layer of elements or Tattvas of creation." 

When kriyasakti and jnanasakti of the Absolute are in equilibrium aham or self appears (Sustainance or Kaathal). This is Sadasiva tattva or Nada tattva.

This would be the sustenance of all creation.

After the initial chaous and when things begin to settle "came the tertiary elements - the various Anatahakarans, the various Vikaars and Vrittis, the three Gunas, etc, that would form the third layer of elements or Tattvas of creation."

The objectivation of self-awareness that "this is me"", gives rise to delusion or concealment (Maraital). This is Bindu tattva. 

This would then be concealment. The "I" comes to conceal the Atma leading to delusion, having us caught in the shackle of Maya till the dawn of Arivu or Gnanam where the awareness of "this is me" switches to "I am this".

The acknowledgment that “I am this,” happens in Suddha Vidya or by the grace of the divine (Arulal).

This would then be beholding the Grace.

Next, we have the Suddha Asuddha Tattvas.

The Suddha Asuddha tattvas, 7 in total, are described as the "instruments" that assist the souls or Purusha in its liberation.  It pairs with Maya that hides the divine nature of created beings creating a sense of separateness from each other and the Divine too. Hence the need of the guru to come along and draw the curtain or veil aside to expose the truth.

We come to learn that the Vishnu Thathvam (மாலோன் தத்துவம்) is made of 7 elements.

1. Kalai (கலை), 2. Viddhai (வித்தை), 3. Aragam (அராகம்), 4. Niyathi (நியதி), 5. Time (காலம்), 6. Mohini (மோகினி), 7. Purusha (புருஷன்) 

Tavayogi says that at the beginning there was Siva. From it emerged a sound. From that sound emerged Sivam or a spark, light, without a form or formless. The vibration that resulted was Sakti. The first vibration created as a result of the first sound was known as Akaaram (A). The vibratory waves that pursued as in the ripples in the water, came to be called Ukaaram (U). Maakaaram (M) was the field or the pond that helped contain these vibratory sounds and their corresponding waves. The three came together as "THAT", which was to become the source of all creation. An assembly of these three came to be known as AUM. As we are part of the universe too, the physical body resonates with these vibrations too, functioning effectively. The Sound (Natham), Sivam, and Sakti identified as AUM gave forth to seven forms namely: Sivam, Sakti, Sadasivan, Maheswaran, Rudran, Vishnu, and Brahma. It is interesting to note that these deities are associated with the 7 chakras in us too. 

KR Sivakanthan in his "Sittargal Tathuvamum Yoga Neri Muraigalum", Tirunelveli Then India, Saiva Sitthantha Noor Pathippu Kazhagam, Chennai, 2003, writes on the subject of creation too. Creation began in Paraparam from which Param emerged. From Param came forth Sivan, Sakti emerging from it later, followed by Naadham. Vinthu emerged from Naadham, Sadasivam from Vinthu, and Maheswaran from Sadasivam. Uruthiran emerged from Maheswaran, Vishnu from Uruthiran, and Brahmam from Vishnu. Brahmam gave birth to the Pancha Maha Bhutam, which came about or evolved from each other. The five elements saw their beginning from the sky, from which came forth the element air. This gave rise to fire. Water emerged from the fire, and earth from water. Finally, man, animals, birds, plants, mountains, and rivers rose from the earth. The reverse takes place at the end of the cycle, all returning to the form from which they came forth.

From https://tulsidas-ram-books.weebly.com/ we learn that "Before anything came into being, Brahm, the supreme consciousness and the ultimate truth of creation, known as Shiva, was established in his own radiant effulgence or self-illumination symbolizing his splendorous glory, majesty, and divinity. Hence he was called ‘Prakash’, literally meaning light. When he decided to deliberate and actually started the process of deliberation in order to start the process of creation, there was a subtle throb or imperceptible movement which transformed into a vibration. The waves generated by this initial vibration developed in the cosmic ether and gradually coalesced with each other to give rise to higher waves of higher amplitudes. This produced the cosmic sound called the Naad. Since the creation was conceived in the bowl of the cosmic ether, the energy of the initial sound was focused at a central point, called the focal point or the dot or ‘Bindu’. This Bindu contained the combined powers of both the male Shiva and the female Shakti like a dicotyledonous seed which produced the two separate entities called Shiva and Shakti. The union of these two resulted in the unfolding of the rest of the creation. Thus it will be observed that whatever exists in this creation can be traced back to this primeval Naad. Hence, the latter is called ‘Shabda Brahm’, or the Brahm as sound."

Finally, we have the Asuddha Tattvas,

The Asuddha tattvas include the universe and living beings that assist the existence of the soul. Asuddha tattvas number 24 in principles. 

We learn that Brahma Thathvam (மலரோன் தத்துவம்) is made of 24 elements.

1. Space 2. Air 3. Fire 4. Water 5. Earth (5 Elements): 6. Body (Skin) 7. Tongue 8. Eyes  9. Nose 10. Ears (5 Sense Organs): 11. Sensitivity (Touch) 12. Taste 13. Sight (Vision) 14. Smell 15. Hearing (5 Perception of Senses): 16. Mouth 17. Feet (legs) 18. Hands 19. Anus (Rectum) 20. Sex organ (5 Motor Organs): 21. Manam (மனம்) or Mind 22. Buddhi (புத்தி) or Intellect 23. Sitham (சித்தம்) or Subconscious mind 24. Ahangaram (அகங்காரம்) or Ego (4 Intelectual faculties) 

Looking at the Varaha Upanishad, translated by K. Narayanasvami Aiyar, we learn more from the conversation between Sage Ribhu and Lord Narayanan at  http://www.advaita.it/library/varaha.htm. The Lord imparts his knowledge of the Tattvas to Sage Ribhu. It is interesting to note that Pa.Kamalakannan in one of his writings mentions that Sage Ribhu came down from the Himalayan mountain ranges and lead Ramalinga Adigal to his abode. 

Some disputants hold that there are twenty-four Tattvas (principles) and some thirty-six, whilst others maintain that there are ninety-six. I shall relate them in their order. Listen with an attentive mind.  

• The organs of sense are five, viz., ear, skin, eye, and others. (5)

• The organs of action are five, viz., mouth, hand, leg, and others. Pranas (vital airs) are five; sound and other (viz., rudimentary principles) are five. (5 + 5 +5 = 15)

• Manas, Buddhi, Chitta, and Ahankara are four; (4).

Thus those that know Brahman know these to be the twenty-four Tattvas. (24)

Besides these, the wise hold,

• the quintuplicated elements to be five, viz., earth, water, fire, Vayu, and Akasa; (5)

• The bodies to be three, viz., the gross, the subtle, and the Karana or causal; (3)

• the states of consciousness to be three, viz., the waking, the dreaming, and the dreamless sleeping (3),

Thus the Munis know the total collection of Tattvas to be thirty-six (coupled with Jiva). (36)

From https://en.wikipedia.org/wiki/Tattva_(Shaivism) we understand that "The vibrant creative energy of Parashiva, known as Spanda, in wanting to execute his Lila or divine play, moves him to manifest and descent to the state of the jiva, through the 36 tattvas." 

Dr. C. Srinivasan in his book "An Introduction to the Philosophy of Ramalinga Swami", published by Ilakkia Nilayam Trichy, 1968 lists out the three bondages that shackle man according to Ramalinga Adigal.

The bondages of human beings are according to the Swami, with regard to the body or தேகப்பற்று, to the soul or ஜீவப்பற்று and to the enjoyment which one expects in these or போகப்பற்று. These bondages are thirty-six in number.

As for the rest of the tattvas, 

With these Tattvas, there are six changes, viz., existence, birth, growth, transformation, decay, and destruction. (6)

Hunger, thirst, grief, delusion, old age, and death are said to be the six infirmities. (6)

Skin, blood, flesh, fat, marrow, and bones are said to be the six sheaths. (6)

Passion, anger, avarice, delusion, pride, and malice are the six kinds of foes. (6)

Vishva, Taijasa, and Prajna are the three aspects of the Jiva. (3)

Sattva, Rajas, and Tamas are the three Gunas (qualities). (3)

Prarabdha, Sanchita, and Agamin are the three Karmas. (3)

Talking, lifting, walking, excreting, and enjoying are the five actions (of the organs of action) (5)

And there are also thought, certainty, egoism, compassion, memory (functions of Manas, etc.,), complacency, sympathy, and indifference; (8)

Dik (the quarters), Vayu, Sun, Varuna, Ashvini Devas, Agni, Indra, Upendra, and Mrityu (death); and then the moon, the four-faced Brahma, Rudra, Kshetrajna, and Ishvara. (14)

Hence adding up to 96 Tattvas in total. 

The reason we are asked to know the Tattvas is to break their hold on us one by one and eventually for good, hence liberating ourselves attaining Soul Liberation or Atma Vidhuthalai. This is possible with the guru initiating the search and the seeker attaining self-realization. If the Atma sees to it that the meeting between the disciple and guru takes place, the guru, in turn, helps bring down the veil of ignorance hence exposing the Atma. The guru shows us the Atma.

THE NEXT PHASE - ATTAINING ATMA GNANAM

Both Agathiyar and Ramalinga Adigal had repeatedly reminded us to study the Tattwas asking us to refer to Tavayogi's books.

அகத்தியன் கூறிய உடல் கூறு தத்துவங்களைத் தெரிந்துகொண்டாயா? உன் குரு எழுதிய ஏட்டைப் படித்தாயா? இனி மரு முரை படி. தெளிவு பிறக்கும். பிறக்காவிடில் யாம் வருகிறோம்.

Though we read through we could not comprehend the complexity of the subject. It needed Agathiyar to come to simplify it. As it is only with reading it again and again that we shall gain more and deeper understanding of whatever subject we take up let us recap what Agathiyar told us.

உடல் என்பது ஐந்து உலோகங்களின் நுண்ணுயிர்களின் அளவுகளைத் தாங்கிக் கொண்டு பிண்டம் ஒன்றினை உருவ வடிவமாய் கர்ப்பகிரகத்தில் நிலை பெறுகிறது. பஞ்சபூதம் ஆகிய நீர், நிலம், ஆகாயம், காற்று, நெருப்பு அனைத்தும் தாய் தந்தையின் உடலிலிருந்தே  எடுக்கப்பட்டு சிசுவின் உடலைப் பிறப்பிக்கின்றது. இவைகளின் அளவுகள் குறையும் தருவாயில் சிசு தன் உடலின் பாகங்களில் கோளாறு ஏற்படுகிறது.

We are a composite of the Pindam or Udal or body, Vaasi or Uyir or breath, and the Atma. The Pindam is made of Tattwas. So are the Uyir and Atma. The Pindam made of the elements derived from the Pancha Maha Bhutam in a specific proportion takes a form that begins to reside in the womb. The 5 elements are taken from each parent's body to shape the body of the fetus. In the event, the proportions are compromised complications appear in the fetus.

நிலத்தின் அளவு - 1/3

One portion of earth from the female and three portions from the male

நீரின் அளவு – 4/3

Four portions of water from the female and three from the male

நெருப்பின் அளவு – 5/6

Five portions of fire from the female and six from the male

காற்றின் அளவு – 8/2

Eight portions of air from the female and two from the male and finally

ஆகாயத்தின் அளவு – 1/8

One portion of Ether from the female and eight from the male go towards making a healthy constitution.

 

இவ்வாறு அதற்கென்று அளவுகள் பிரம்மதேவரால் கணக்கிட்டு உடலை உருவாக்கப்படுகிறது.

Since this proportion is regulated by Lord Brahma, hence we know him as the creator of lives. It is interesting to recall the belief that in the initial months of a child taking birth, the child would speak to Lord Brahma who is said to run through the chapters of our life here on this earth. Hence the reason for the child to cry or laugh. We suppose good things said would bring on joy and laughter and bad things that are to take place brings on a cry and sadness. 

As Agathiyar had only briefly explained the process in his memo to us, we go back to Tavayogi and his books as referred for more details. From the first atom, the Paramanu, the Pancha Maha Bhutam came forth, writes Tavayogi. The world emerged with these Pancha Maha Bhutam coming together. The Pancha Maha Bhutam namely earth; water; fire; air; and ether, is in descending order of grossness. These principal forces of Nature are responsible for the creation and coming into being, development and continued sustenance, and completion of every creation of the divine that we have come to know. Ajai Kumar Chhawchharia compliments the above, "Brahm would be like the primary Atom which left to itself is neutral and inactive. It is only when certain changes take place in its core, such as the shift in the position of its electron, etc that the chain of reaction starts that would ultimately result in not only producing newer elements but releasing energy or absorbing matter from the surrounding atmosphere." Watching an unseen activity in the water-laden clouds that bring about the shift in the position of positive and negative charges causing a rainfall explained in the following video gives us an idea of how unseen changes elsewhere start a chain of reaction resulting in the release of energies. 

We are only a product of something much bigger. We are said to be a combination of the same five basic primordial or primary elements or Pancha Maha Bhutam that form the building blocks of all of creation. Each Bhutam carried 96 Tattwas. These Tattwas that function in our bodies too form the basis for the growth, sustenance, and proper functioning of all the regulatory systems within us for the continued dwelling and inhabitance of the Uyir and Atma within. Our ancestors in wanting to get us connected with this divinity and not alienate from it gave form to these elements. Ajai Kumar Chhawchharia writes "Their personified forms are imagined to be in the form of their patron Gods who actually control these elements and their functions in creation."

"Starting from a single universal element that is known as the Param Tattwa, the Supreme Essence, these primary elements, the Pancha Maha Bhutam came forth. This is seen as the first layer of elements or Tattwas of creation. From these primary elements came forth the secondary elements that form the second layer of elements or Tattwas of creation. Finally came the tertiary elements that would form the third layer of elements or Tattwas of creation." (Source: The Varaha Upanishad, Canto 1)

Agathiyar continues to brief us on the Pindam or the form and moves on to reveal about the Uyir or the breath that enters this creation. 

உனது உடலைப் பிரதானமாகக் கொண்டு இயங்குவது சுவாசம், அதுவே உயிர். உயிர் என்பது செயல் அற்று இருக்கக்கூடிய உறுப்பைச் செயல் பெறச் செய்வது. 

The breath that is Uyir takes the body as its vehicle to move and execute its actions. It primarily drives our body moving the limbs that are otherwise motionless.

பிறக்கும் சிசு கருவுற மூலமாக இருப்பது பிராணவாயு. பிராணவாயு ஆணின் அணுக்களிலும் பெண்ணின் அணுக்களிலும் ஊடுருவி ஒன்றெனக் கலந்து பிரதான பொருள் வடிவம் அடையும் தன்மை உண்டானால் அங்கு உயிர் சக்தி உருவேற்ற படுகிறது. 

The Pranavayu is the primary cause of the conception of an embryo and a fetus. The Pranavayu that flows in with the elements from both the parents move to take a shape that has a potential to become life. Life is hence given to the embryo. Air is breathed into the Pindam.

A new life begins. We learn the same from Genesis 2.7 that "Then God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being."

Finally, Agathiyar comes to explain the nature of the Atma.  

ஆன்மா உடலையும் உயிரையும் தனது கட்டுப்பாட்டுக்குள் வைத்துக் கொள்ளும் ஒரு சூச்சமம். இந்தச் சூச்சமத்தை பிறந்த குழந்தைகள் 1  முதல் 5 வராகை வரையிலும் உடன் இருந்து மறையும். மறைத்தலின் காரணம் இன்னதென்று இப்போது உனக்குச் சொல்ல இயலாது. ஆனபோதிலும் ஆன்ம ஒருவரின் செயலைப் பொறுத்தே மீண்டும் அவனை வந்து சேரும். ஆன்மா உன்னோடு இருந்து உன்னை ஒரு பாதைக்கு இழுத்து செல்லும் அப்போது நீ அதனை உணர்ந்தாள், உன்னில் அதிர்வாய் தோன்றி மறையும். அந்த அதிர்வினை நீ உனக்குள் நீடிக்கப் பழகினால் உன்னால் ஆன்மா என்னும் உனது அதிர்வுகளில் ஊடுருவி என்னுள் (இறை / அகத்தியன்) வந்து சேர ஒரு வழி. 

The Atma keeps both the Udal and Uyir under its grip. But the Atma soon loses its grip and hold on us between 1 and 5 Varahai, a time period used in the ancient days that I have yet to find an equivalent terminology or reference to present times. Although Agathiyar said he could not reveal the reason for the Atma to be veiled, after several readings we figured out its reason. 

The period where the Atma is veiled is where the process of karma takes its course. The Atma that originates in the realm of the divine that is known as Paramatma comes as the Jeevatma to care for the new life that is taking shape in the mother's womb, hovering and staying with the Pindam and Uyir for a period of time that Agathiyar says is between 1 and 5 Varahai and then veils itself once karma is set into motion and play. What is said to be the divine Lila is the play of karma on one's life. The late Dr.Krishnan told me that a child's karma initially affects the parents giving them for instance undue stress and worry if the child is sickly or joy if he was healthy. Karma only begins to affect the child when the child reaches puberty. By this time the child is able to figure out the right and wrong, distinguish between the good and bad, and begins to make his or her own decisions. His or her "I" comes to the forefront pushing the Atma behind the veil. It is an eye-opener to note that the "I" comes later to send the Atma behind the veil. But Agathiyar adds that the Atma makes its presence known depending on his or her actions. I believe when karma asserts itself and life takes its toll and he or she is lost for a solution and surrenders to the divine, the Atma appears to help him or her out. When life gives a trashing, he or she begins to question why his or her life was moving the way it did. He tries to ponder and figure it out. He is then told of karma. But how many realize or are aware of karma and acknowledge it as the reason for their lives to move in a particular direction? Those who had been in the proximity of the Siddhas or have had their blessings in the past lives might be referred to see the Nadi or pointed to the Nadi reader or come to know of its existence at the right moment. He or she then has a calling from the Atma that leads them to have a reading. 

The Nadi reveals the past karma. Solutions are given too. It is now the moment of the great battle between one's "I" and the word of the Siddhas. While many take up the word of the Siddhas and follow some might tend to leave decrying that it is a hoax. Those who come to know the Nadi could brush it aside or venture to correct their karma. Here is where we come to understand Agathiyar's statement that the Atma draws aside the veil and appears before him to help navigate the rest of his life according to the direction and action that one takes. If the "I" that thought it was in charge all this while, now beaten and wounded subdues and surrenders to its savior, the Atma. It heals and cares for him or her. The Atma returns to save him or her bringing salvation. This applies to those who believe and take the necessary actions to correct their past that shadows, follow, and impacts the present moment. Once the present is taken care of, the future takes care of itself. There is no need to intercept. We need only correct the present and the future will present itself in its best attire. Everything falls into its place.

ஆன்மா உனது கர்ம வினை தாங்கி வருவது அல்ல, ஆனால் ஆன்மாவே உனது கர்ம வினையைச் சரிசெய்வதற்கு உதவி புரியும். 

Agathiyar reveals a misconception that many including I had and that I had carried in many of my earlier posts that the Atma carries the imprints of karma. It is not so. I remain corrected. Agathiyar reveals that contrary to this understanding, the Atma helps clear our karma by showing us the way.

கர்மவை சரி செய்த பின், ஆன்மாவின் தேடல் அதிகமாகி மனிதனின் அன்றாட தேடல் தீர்ந்து போகும். அவன் தேடல் முழுதாய் என்னையே தேடி வர முயற்சி செய்யும்.

Once karma has cleared the search to know the Atma intensifies. His search for his selfish gain loses its intensity. His seeking would be solely on knowing the Atma (Agathiyar) and reaching him. 

All religions spoke about karma in the past originally but many manipulated and hid it away from their followers or devotees' knowledge. 

இது இன்றைக்கு கொடுத்த பாடம் உனக்கு, மற்றவை உனக்கு மற்றொரு நாள் நான் வழங்குவேன்.

Agathiyar ends the sermon at that for the time being. Though it was only a short memo that he had dictated to his beloved devotee Mahindren having him sit with a paper and pen, the understanding he gave us was so clear that we could connect to everything that we had experienced walking the path and journeying with him and our gurus in physical form. Subsequent to that revelation I sat down with paper and pen to elaborate further on these findings and understand them in a new light. The outcome was a further seven posts on it. I was pleasantly surprised when Agathiyar came again and verified that our understanding of his brief memo about the Udal, Uyir, and Atma was correct. I am grateful to him for giving us the insight to look deeper into the subject and most importantly arrive at a correct understanding of something that is misinterpreted often.

எனது படிப்பின் மூலம் உங்களுக்கு உடல் உயிர் ஆத்மா சூட்சமத்தை தந்துள்ளேன். அதைக் கொண்டு உனது புரிந்தலை நான் மெச்சுகின்றேன்.

Through my teaching on the Udal, Uyir, and Atma, I had revealed the subtlety of the matter. I praise your understanding based on whatever little I gave.

Telling us that we understood the matter, Agathiyar went on to add further.

உடல் என்பது பஞ்ச பூதங்களில் உரு பெற்று மீண்டும் பஞ்ச பூதங்களிடம் சென்று விட்டால் உனது உயிராகியது ஆன்மா வோடு கலந்து ஜோதிநிலையில் எம்மை வந்து அடையும். 

When it is time for the Udal that takes its constitution from the Pancha Maha Bhutam, to return to its source, back to its elements, the Uyir henceforth merges with the Atma to become the Jothi. It shall reach me then. 

The Atma is one. Period. But when it becomes the reason for life to spring into being it becomes denoted as the Jeevatma with a form and in a form. It takes charge of the body and the breath in the initial years of a child and is driven back behind the veil by the "I" that arises shortly after. When we lose the "I" and surrender to the divine, the Atma reappears and helps us rid our karma, and shows us a path to salvation. When the Udal is ready to return to its source, the Uyir that teamed up with the Udal and had a pact with the Atma to become known as the Jeevatma now leaves the Udal to team up with the Atma to help it return to its source the Paramatma. The body, now purified and energized by the Yogic practices, the purging of the impurities, and by the grace or Arul of the divine, instead of being shed, returns back to the Prapanjam from whence the elements came forth. The Uyir that thrived to bring about the changes mentioned above in the Udal now fires up the Atma engulfing it and becoming the effulgence or Jothi that is the nature of the Paramatma. Ramalinga Adigal had previously helped us realize the need to enhance the Jothi in us.

ஜோதி அதனைச் சுடர்விட செய்யுங்கள். உன்னுள் ஜோதி எரியும்வரை நான் உன்னோடு வருவேன். உமது பிரணவத்தை கொண்டு செல்லு. முயற்சி செய். ஜோதியோடு கலப்பாய். ஆழ்ந்து இருப்போருடன் நான் சேர்ந்து இருக்கிறேன்.

Let the Jothi burn brightly within you. Put in the effort. That is the only thing that they expect from us. It will bring us to merge in the Jothi. To those who are aware, shall I come within. 

Agathiyar too had mentioned that one needs to be aware of the vibration that comes within in these moments. He adds that he is this vibration. Agathiyar too mentions the need to place a concerted effort towards gaining this awareness and with it realization and enlightenment.

பிரணவத்தை கொண்டு ஜோதியை சுடர் விடச்செய். சுஷும்னா வழி சென்று ஆக்கினை தொடும். பின்னர் ஜோதி தெரியும். நாடி சுத்தி செய்து பிரணவத்தை உயர்த்தவும். இப்போது இரு நாசியில் செல்லவில்லை. இரு நாசியில் செல்லும் கால் பிரணவம் இடைகலை பிங்கலையில் சீராகச் செல்லும் தருணம் சுத்த பரிபூரணத்தில் நீ ஆழ்ந்து விடுவாய். தியானம் என்பது உனது பரிபூரணம் ஆகும். உனது பிராணவத்தில் கலந்திருக்கிறாய். பிரணவத்தில் கவனம் செலுத்து. 

Agathiyar continues on the need to move to the next phase of learning now or rather experiencing the Atma and gaining Gnanam.

உடல் கூறு தத்துவமும் இதையே உமக்கு உணர்த்தும். எஞ்சி இருக்கும் அச்சத்தை நிறுத்தி விடு. உன்னில் யாமே இருக்கிறோம். உடலையும் உயிரையும் கற்பதை தாண்டி ஆன்மஞானமே உனக்குப் போதிக்கப்படும்.

Agathiyar says the Tattwas regarding the Udal and Uyir had to be understood before we embark on the knowledge or rather experience and know the Atma. The next phase of the journey is to know the Atma. He explains further about the Atma.

ஆன்மாவாகியது 5 கூறு தத்துவங்களைக் கொண்டது. 5 கூறு தத்துவங்களை நீ உணர்ந்தபடியாக உன்னுள் ஆன்மா ...... நிறைந்து விட்டது. ஆனபோதிலும் அந்த 5 கூறுகளை யாதென்று நீ கற்றுக்கொள்ள வேண்டும். எமது சீடன் தவயோகி ஆன்மஞானத்தில் குறிப்பித்திருக்கிறான். நீ அதைக் கற்கும்போது உள்ளிருந்து உனக்கு உணர்தலை யாம் அளிப்போம்.

The Atma too is made of 5 parts. In experiencing these portions one will come to know the Atma completely. Agathiyar asked to read Tavayogi's "Atma Gnanam". Agathiyar has given me another task that of bringing my yearning to know about the Atma to others too. Indeed all this was not anticipated. Not knowing the differences between the soul and spirit, Udal, Porul and Aaavi, the Jeeva, the Jeevatma, and Paramatma even as I stepped into my 62nd year of existence, I felt it pointless in me taking a birth if these were not resolved immediately. I message all those from the AVM family for an answer hoping that someone would have had experience. No one could clarify the differences or similarities. The texts, the internet, and social media confused me further rather than clarify the subject. I could not comprehend Tavayogi's book either. I finally decided to take the bull by the horn and wrote a post based on my current state of confusion hoping Agathiyar would correct me and reveal the truth. He did come immediately to Mahindren who subscribes to my blog and is always one of the first few to read all the posts. Agathiyar told him to pick up a piece of paper and a pen and sit with him at his altar in his home. Agathiyar dictated the memo while Mahindren wrote it. This memo came to clarify all the questions. With further reflection on the messages given by the Siddha and our gurus in physical form in the past and the experiences we came across and the learning that we gained, it all fell into place. This understanding was confirmed as true by Agathiyar too. We are blessed to have Agathiyar teach us personally bringing clarity to all our thoughts and answers to our questions. But the learning does not end there. We are to know the power of the Prapanjam too. Previously we were told to reach out to the Prapanjam with Ramalinga Adigal leading the way and showing us.

பிரபஞ்சத்தை உள்ளுக்குள் செலுத்துங்கள். பிரபஞ்சம் உங்களுக்குக் கட்டு படும். துணை வரும். சரியை கிரியை கடந்து வந்து விட்டீர். இனி யோகத்தில் அமருங்கள். மனம் அடங்கும். மனம் அடங்கினால் ஞானம் சித்திக்கும். ஞானம் அவ்வளவு எளிதல்ல. அது நீண்ட பயணம். எல்லோருக்கும் கிட்டாது.

Let the Prapanjam come within. It shall listen to you. It shall come under your control. It will come to your assistance. 

You have traversed Sariyai and Kriyai. Now come to settle in Yogam. Once your thoughts settle you shall attain Gnanam. But it is not an easy task. It is a long journey. Not all attain it. 

The two years in solitude enforced by Agathiyar and the coming of the pandemic, and a timely dissolution of the Agathiyar Vanam Malaysia (AVM) and Amudha Surabhi (AS) WhatsApp group, that brought an end to all rituals and acts of Aram or charity carried by this two groups, has made me an introvert. I told my 4-year-old granddaughter that I was going to zip up and not talk anymore. She immediately showed her sad face, as tears welled up in her eyes. She told me "Why Tata. I have so many questions to ask you." It looks like Agathiyar too is not willing to let me bring the shutters down on AVM for good. I am entrusted to speak about the Atma, gathering those who are keen to know the Atma.

இனி இங்கு ஆத்ம ஞானம் மட்டுமே நடக்கும். பின்னிருப்போர் உந்தி தள்ளிக் கொண்டுவா. மாதத்திற்கு ஒரு முறை எமது பக்தர்களுக்கு அழைப்பிடு. ஆன்மஞானத்தை அறிய விரும்புவோருக்கு கற்பித்து வா. எனது முலு ஆசியினை பெற்ற சீடனப்பா நீ. இல்வாழ்க்கையில் இருப்பதினாலே உன்னை யாம் தனித்து குருவாக்க விரும்பவில்லை. உன்னில் இருக்கும் ஆன்மாவின் தேடலை மற்றவர்களுக்கும் வரச்செய். அவர் அவர் எண்ணம்போல் உமது போதனை அவர்களை அடையும். போதிப்பது மட்டுமே உனது கடமை. பலன் அவர்களுடையது. இந்தப் பிரபஞ்ச சக்தி என்னில் அடங்காதவை. அவைகளை நீ உணரும் தருவாயில் இருக்கிறாய். முழுதாய் உணர்ந்தபின் எண்னோடு இணைவாய்.

ACCEPTANCE

Though I was disappointed to watch, read and see explanations, definitions, and theories, parts of which were assumptions made, pertaining to the Udal, Uyir, and Atma, I was glad that many writers shared views that I had too on several other matters. For instance, my daughter shared the following, a pertinent and timely message for us adults to listen to and adhere to. We have written at length about this too in this blog. It is a message to see things anew from the perspective of a child rather than impose our trash and baggage on these tiny minds. We will be surprised that they can teach us a lot provided we are willing to go to them and sit with them empty. For instance, the child is adventurous till we stop him or her. The child too doesn't judge. 

There is a tendency to look down on other nations as we progress in technology and the economy. So too it is as we progress up the spiritual ladder we tend to brand others as outcasts and outlaws. So to speak looking down from the higher rungs or steps of the ladder it would literally be so. But every rung or step is there to lift us further up on the path of evolution. What we should do is to give a hand to lift others up too. This is conveyed as one of the 5 tenets extolled by Agathiyar in the Tamil Sangam in the past. But what if people refuse to accept help to bring change into their lives? What if they stick to what brings comfort and security, fame and fortune, dignity and pride, etc, becoming addicted to them and not able to drop them? Would they rather dare to venture out into the beyond? Agathiyar invites those who are courageous enough to drop whatever they are currently doing to escape being caught in its tentacles forever, and venture ahead into new territories and a new horizon. Hence he ask us to go ahead without having any guilt for those left behind. 

Our ancestors were geniuses. Just as we have numerous checkpoints in a rally, they placed checkpoints on the journey of life. One could stop and refresh and continue later once he was prepared to do so. There was no dateline. Life went on at a quiet pace. There was no rush then to accomplish and achieve, to out beat another, to excel, etc. Each person helped another to stand on his two feet. They lived in a community and a larger society. Besides the great masterpieces they left behind that remain as monumental symbols or remind us of their existence and achievements, they delved into the unknown and unseen too. Take devotion for instance. They knew how to fathom the unknown and unseen and bring it into their daily lives. Hence they were never even separated for a moment from the workings of the universe and nature. Take the temple or place of worship for instance. One had an option to walk past the temple without entering the premises. When that something in him awakens him, he is suddenly driven to enter the temple. This is the Atma we have come to learn now. Similarly, some had come to AVM only to sit in their car while the rest of their family joined us in the Siddha puja. Some stayed outside and worshiped from afar. Some wanted to get their hands wet and serve Agathiyar. AVM accommodated everyone as the temples did.

Passing by the villages we see that the deities have to share the small space with these villagers. The temple served the devotees who could not afford the luxury of having a separate room in the homes for puja. A devotee could join many in the worship of the deities in the temples. The temple served the devotees who did not have the time to engage in full-length rituals and worship in their homes as they had to work the land from dawn to dusk. Although they only gathered on occasions at the temples to fulfill their spiritual and religious duties, the temples and their deities were an intimate part of their lives. They would give their lives to uphold its sanctity. While some on one extreme are ignorant of the very existence or refuse to believe in a creator, on the other extreme many cannot live without worship and the thought of the creator. Then there are the fence-sitters waiting to be invited and coaxed. We have the frustrated lot too who pulled out of the scheme of God when their wishes are not granted. These are a part of the wide spectrum of people and devotees. The man sleeping on the platform, one who shares his small living space with God, one who can afford a separate room for God all converge at the temple irrespective of their social and economic standing. The temple or place of worship embraces mankind of the same faith and belief, at times pulling in the curious onlookers from other faiths too. This is Sariyai.

Then there are those who take up puja in their own homes. The Siddhas have some step out of Sariyai or temple worship and bring those seekers on their path to carry out home puja and worship of the Siddhas. They then introduce the rituals and charity bringing them to Kriyai. With continued practice and the grace of the divine, the devotees move a step further in bringing the deities into their homes. The home then becomes a temple too. 

Soon stepping into Yogam he realizes that though the creator, the divine, God exists in the temples and in the rituals, through subtle experiences that he gains in Yogam, he realizes that the divine is well established in the body or Udal, breath or Uyir, and as the Jeevatma too. Now he begins to seek an alliance with the Paramatma. Soon he comes to know that he never was separate from the source, the Paramatma. 

We then come one cycle. We began on the path of Sariyai introduced by our parents and forefathers at home, and having gone on pilgrimages to numerous temples we took up the path of Kriyai or home or individual worship that includes Tavam (Austerities) and Aram (Charity) and later picked up Yogam from a guru or at an Ashram and finally settled back to the confines and comforts of our homes to secretly receive the divine transmission from God, falling into the state of Gnanam. The cycle closes with an understanding, confirming the understanding of our ancestors, that we are all a part of the bigger picture and each component is vital to the existence of all the rest. This realization is Gnanam. As the Chinese Ch’an master, Qingyuan Weixin famously wrote during the Tang Dynasty, "First there is a mountain, then there is no mountain, then there is", and so it is with this Prapanjam. 

“Before I had studied Ch’an for thirty years, I saw mountains as mountains, and rivers as rivers. When I arrived at a more intimate knowledge, I came to the point where I saw that mountains are not mountains, and rivers are not rivers. But now that I have got its very substance, I am at rest. For it’s just that I see mountains once again as mountains, and rivers once again as rivers.” (Source: https://tricycle.org/magazine/first-there-mountain-then-there-no-mountain/),

How true, "But now that I have got its very substance, I am at rest." We begin to understand the reason our ancestors respected each and every living thing and all of creation and took the trouble to preserve creation. They worshipped nature and the five elements. They worshipped the trees, plants, and animals. They lived in harmony with the rest of creation. Our ancestors, each of them were, in fact, Gnanis in their own right. They were our gurus. The world is still in existence because of its vast contributions. We are here because of them too. We begin to respect our ancestors and the gurus too. In bringing us enlightenment on the nature of the Udal, Uyir, and Atma, Agathiyar has made us understand and accept everything as a piece of his nature, the Paramatma. We are linked and connected beyond flesh and blood as the Uyir and the Atma.

Swami Ramdas after a period of intense meditation on the slopes of Tiruvannamalai hill came out of his state and saw God in everything. He hurried to hug a passing beggar. But the terrified man fled from his holds. Ramdas then hugged a tree and cried out "Rama, Rama, Rama!" Swami Vishnudevananda after having his ego trashed by Swami Sivananda of Rishikesh saw the river Ganga not as a flowing river of water but Goddess Ma herself with her long flowing silvery tresses.

I at one juncture looked down on those peddling the science of prediction on the five-foot way, looking into our stars with the aid of horoscopes and almanacs, or through reading our palms, or the placement of conch shells or the use of budgerigar or common parakeet to retrieve cards. I asked myself why do they not use them to mend their fate? But when I took up learning to chart and analyze the horoscope and read the palm I realized that it was a huge science on its own. I had to crack my head to compute the horoscope and the lines on the palms and relate them to the planets that are forever in motion. In computer technology, for instance, a major change happens once in a while with patches and updates made available regularly, and an upgrade appearing before a completely new version eventually makes it into the market. In engineering, a new method or discovery comes along after many years bringing many to adopt the change then. But the simpleton looking into our horoscope charts and the palm has to update himself every second, keeping abreast with the movements of the planets to provide an effective and authentic Gochara palan or reading. I changed my prior opinion of them and regard them highly these days.

In taking up simple rituals and recitation of names, mantras, etc, during our home pujas, I began to appreciate the temple priests who make it a livelihood to serve God 24/7. Trained in various chants and mantras, and the rituals that accompany the Agamas required to be carried out in the temples, upon moving into a new house, during marriages, and prayers for the dead, are they not to be considered professionals in their own right then having started as early as 8 years old when we only dawn the robe of a professional after we complete post-secondary or tertiary education and begin practice in a professional career in the respective fields that we majored in?

I began to appreciate the Nadi readers too after I had the grace of the Siddhas and the fifty-plus Nadi readings. It was time-consuming for both the seeker of the Nadi and the reader to go through piles of leaves just to come to the correct one that carried details of the seeker. Then one has to have the gift or has to be trained in reading the writings on these leaves. In bringing an explanation and clarity to these revelations, he then has to have a vast knowledge of the sciences including astrology and medicine, or a database of the temples and places including its ancient names that have disappeared from the map and the knowledge of people, to correctly point them to these places too. He has to be well versed with the Siddhas' lives too and their worship to guide the seeker if the need arises. Indeed the Nadi readers too are gurus in their own right. 

I have come to respect everyone right from the night soil bearer whom I saw do service in ridding the bucket of excreta we left behind daily to the trash and garbage collectors and people from all walks of life. If I were to find fault with them then it would mean that there is a fault in the stars. It means that I have found fault in God and his mechanism. I shudder to think so. 

NOTEBOOK 2

Today as my 4-year-old granddaughter and I watched some videos we were both impressed by the following story. In this story a cat that has a new pair of white shoes steps onto some strawberries that then colors the shoe red. He is not disturbed. Next, he steps on some blueberries. His shoes turn blue. Again he is not sad. This goes on and he steps onto some mud turning the color of his shoes to brown. He is not angry. Finally, he steps into a pool of water. The colors are gone and he gets back his white shoes that are now wet. He is happy in his wet shoes. How easily he adapts to life. If only we could do the same? Acceptance is the keyword here. The Siddhas have been getting us to accept everything that takes place. Acceptance would mean surrendering to the situation. The "I" loses its significance. Natural law then governs us. The Prapanjam comes to our aid. The Atma takes charge. 

The Siddhas could look into the past, present, and future. They knew what composited the Udal, Uyir, and Atma and worked towards sustaining them. When we were gone and forgotten having taken numerous births, they walk the face of the earth even in present times. They work to bring us to their path and fold and help us become one of them. When I took up his call in the Nadi, Agathiyar had the ball rolling. I had surrendered myself to him the day I read the Nadi. Hence I was called up to read his Aasi Nadi some fifty-plus times after my Kaanda Nadi reading that I sought to know. If he exposed many things and gave the ways to make good my past faults in my first Nadi reading, the subsequent Nadi readings were means to progress on the Siddha path. As I followed everything said, I made quick progress I was told. Agathiyar lay out my report card each time I completed a task, practice, or mission. What was told was unbelievable. I could not believe my ears as he spoke about things that were only achievable by those who had put in many years of austerities, lived in isolation, fasted, trashed their bodies, etc. The equation just wasn't right or so I thought. Back then Agathiyar used to say that I was leading a Tava vazhgai or a life of austerity. I never could figure it out. How and what did I do that amounted to or accounted for a life of Tavam or austerity? I could not piece or fit the puzzle for I was perplexed and puzzled. I did not engage in any sort of austerities that holy men did. I did not punish my body having endured undue pain and stress. I did not fast nor go hungry. I did not isolate myself. I did not meditate. I did not even shed a single hair for a favor. How could my life then be one of Tavam? 

On the contrary, apart from carrying out my responsibilities towards my family and career, all I did was adopt the simple things that I picked up from the books and followed. Reading books on herbs I would ask my wife to prepare the concoctions and consume them. Reading yoga from the books I would execute these movements. I would abstain from taking food for some 20 hours at times daily not that I chose it but for lack of vegetarian food at my workplace. Looking back now I ask myself if this is what Agathiyar had meant that I had observed the life of austerities. Besides this Agathiyar had told me so many things that I had attained or achieved that I could not bring myself to believe. At times I used to question if he was describing another and not me for I just did not fit into that description. I know that I did not deserve it too. Was he mistakenly addressing me I asked myself? I just could not relate to them. Even Tavayogi taking note told us that Agathiyar had come quite easily to us as opposed to the amount of hardship he had to endure to come to him. Then Agathiyar reveals on 29 June 2020 that much of the work was done in former births. 

நீங்கள் அனைவரும் எனக்கு மிகவும் பழக்கமானவர்கள். ஒரு ஜென்மம்  அல்ல. இரண்டு ஜென்மம் அல்ல. பல ஜென்மம். திரை விளக்கியதும் அனைத்தும் உங்களுக்குத் தெரிய வரும். ஞானத்தை நாடுபவர்கள் மிகவே குறைவு. நீங்கள் ஞானத்தை விரும்பினீர்கள். நான் வழங்க உள்ளேன். விரைவில் அனைத்தும் தெரிய வரும். நீங்கள் அனைவரும் ஞான குழந்தைகள். ஞானம் சுலபமாகக் கிட்டும். அதற்கான உழைப்பை முன் ஜென்மத்தில் செய்த்துவிடீர்கள். இந்த ஜென்மத்தில் அனைத்தும் சுலபமாகக் கிட்டிவிடும். அகத்தியன் நான் பார்த்துக் கொள்வேன். தலை நிமிர்ந்து நடங்கள். அகத்தியன் குழந்தைகள் என்று பெருமையுடன் வாழுங்கள். 

Your Atma is known to me since way back in time. Not one birth, not two but numerous births before. Once the veil is drawn aside you shall come to know. Very few sought Gnanam. You ask for it. It shall materialize. You will come to know soon. You shall come to Gnanam easily as you are my children. You had put in the work in the last birth. Hence everything shall come easily in this birth. I shall take care of it. Walk upright and with honor for Ye are Agathiyan's children. 

If we come to know our past births through reading the Nadi, I remember Tavayogi telling me that he knew his past while meditating. I suppose the veil that Agathiyar speaks about was drawn aside and Tavayogi saw his Atma that was from the times when Agathiyar walked the earth. Tavayogi as a lad in that birth had the privilege to receive a potent mantra from Agathiyar in person. I understand now that we are here to tie the loose ends and reap the benefits of our past efforts. Supramania Swami told me that there was a previous bond between us that needed to be forged again. He gave me the merits of his 40 years of Tavam. Supramaniar or Lord Murugan had promised Agathiyar who was not known by that name then, the state of Jothi that which Agathiyar had helped Supramaniar achieve by looking after his needs while he went into Tavam. As it was not possible then Supramaniar came back for Agathiyar in the next birth and bestowed it on him.

Supramania Swami used to say that none of our efforts go to waste. 

Agathiyar gave me the task that of writing this blog. Dr. Krishnan looking into my horoscope told me that I would write books etc. I never believed I could for it was not my field of interest nor was I well equipped for it. I would rather draw. But what do you know, the prediction in 1996 became a reality after I returned from my maiden pilgrimage to India in 2003. I took notes as I traveled to the many places Agathiyar had me go to. I posted these on an online travel journal. Soon I wrote several books and published them online and made them available as a free download.

I published the works of my gurus too online so that they would be easily available to the public and without cost.

When Tavayogi wrote his first book "Andamum Pindamum" he told me the reason for writing it was to correct the incorrect perception given by many others including published works on many matters pertaining to the universe and the self. He wrote to explain and clarify in his books. Similarly, after Agathiyar revealed the explanation for Udal, Uyir, and Atma, in his short memo to us recently, I was saddened to see, read, hear and watch several blogs and videos misleading us on these subjects. What made it worst was that they came from individuals or movements established in the name of the Siddhas. So these days if I was to read or watch any of them I would look for what they had to say about the Udal, Uyir, and Atma. If that complies with Agathiyar's explanation, I read or watch further. Otherwise, I make my exit.

In reading this blog I take it that Agathiyar is addressing me and my weaknesses too for I can relate to the many flaws and weaknesses of people highlighted throughout these writings. I read and reread them for it is an eye-opener and learning to me too. The messages in this blog might change over time. But rest assured that it was right at that moment in time with whatever little understanding that prevailed then. As we gain more lessons through newer experiences our perspective and understanding do change, hence it calls for a reevaluation and a new revelation in a new light.

What was once considered impossible is possible today. When our ancestors stood and watched the beauty of the moon then, and worshiped it, man has placed his foot on the moon. What would our ancestors say to this? That we have treaded on holy ground? Science has made it possible and man can choose to park or land his machine precisely where he wants in space, on the moon, or other planets. Does that mean our ancestors were naive and superstitious? Were they not bright or intelligent? But looking around at the remnants of the buildings they left behind, we, in turn, tend to stare in awe and admire these master builders for their work, given that they did not have the technology and machines that we have now. How did they do it? They had similar talent and knowledge and intelligence required for survival and existence then. They went beyond building simple dwellings to stay in to give us some of the best architecture and sights. The streets of Mohenjadaro are said to be planned and executed intelligently by our ancestors that has baffled modern architects. Similarly, since we have come to realize new findings and experiences on the spiritual path it does not mean that we should look down on the ways of our ancestors. They were equally religious and spiritual for their age and time. As intelligence expanded man too had bigger visions or vice versa. How falsely we have come to claim that we have discovered new lands. The land was there so were the native people who inhabited these lands. Every law was in place. Man only discovered it. Man only came to understand it. Man could create a body and give it life but he could never create another Atma. 

The Siddhas words are never written in stone. The most compassionate Siddhas are willing to rewrite our fate. When Tavayogi and later Agathiyar in a Nadi reading told me to frequent a local chapter of his peedham in Malaysia to learn about the Siddhas, Agathiyar had another option waiting for me provided I took it up. When I took up the directive and returned to Tavayogi for another initiation after Agathiyar directed me in the Nadi, the reading was mysteriously erased and rewritten. I was to journey to Tavayogi's ashram, stay and travel with him. He made the switch when I listened to him. 

Ramalinga Adigal in wanting to give a solution to a devotee's dilemma asked for a piece of lime but as we had none then, he had the devotee sent over to a deity to solve his problems. 

Another devotee who did not have the resources to travel to India to carry out her parikaram was given a simpler deal in exchange. She was asked to cook and distribute food for 8 families during 8 amavasai or new moon days.

Once Bhogar asked for Tulasi leaves. As we told him the plant had wilted, he asked for the leaves of the Malai vembu instead. 

Agathiyar too who had asked for betel leaves to treat a devotee's knee injury opted to settle for a banana leaf instead. 

The Siddhas are very accommodating provided we are willing to listen and follow. Their concern is for our well-being. If they rush us there is a reason for it. Know that time was running out. They shall initially give us some leeway and time to honeymoon but once they need us they come claiming us in whatever way possible. If we take up the call all shall be well. They shall take the reins. Henceforth we can take a ride with them sitting as a passenger and enjoying the ride. But it is difficult for the "I" to let go of the reins. It is indeed a battle to let go of the "I". The "I" wants to be in control. The "I" is the problem of all our conflicts. When it dies down all wars and battles end. Enmity and jealousy end. We do not retaliate. The situation settles down. Peace and calm prevail. 

To those whom Agathiyar knows that they can only follow, he sends them to the temples where they can find solace while abiding by the rules set there. To one who is more adventurous in wanting to make contact with the realm of the Siddhas, he brings him to carry out the rituals. To another who wants to connect to his Udal, Uyir, and Atma, he brings him to yoga. Finally, when he surrenders, losing the "I", Agathiyar comes within. 

As we phased out of reading the Nadi, Agathiyar and the Siddhas began to speak to us through their devotees. When it was time to go within Agathiyar dropped the Nadi and came within to enlighten us too through this blog. We shall read and grow together.

NOTEBOOK 1

The Paramatma when it takes a form and life is known as Jeevatma. Coming within and working its way to the state of a Jeevanmukta, the Paramatma sees the world through the Jeevanmukta. These are the saints who watch life go by. They need not move in this world of man but if the need arises they move things so very subtly that we are not aware until we see the results in our favor. Neem Karoli Baba, Ramana Maharishi, Ramalinga Adigal, and Tavayogi like many other saints were said to be seen in several places while their devotees stood firm and vouched that they never moved a limb. 

A man who sheds his "I" leaves his home empty for the divine to occupy. The divine then walks in and walks in him. It speaks through him. The divine that deals blow through others and breaks our hearts, comes to mend our hearts later too through these saints and their sayings. 

Then they do come momentarily into others too, insignificant people like me. Agathiyar in coming for the very first time through his bronze statue at AVM in 2010, had told me that he would momentarily place my Atma in his statue while he walked the ground blessing his devotees. 

In all this play where do we exist then? We are just the form and life that is given a name, that has come to fulfill the role given to us in his play. But the "I" in us raises its hood and thinks it's in charge and changes the script and the divine play. We mess things up. The "I" drives the divine into hiding. The "I" that is in a gaseous state lights up by just a stroke of the match and a drastic change takes place in the person. The "I" that is akin to charcoal needs to be lit and fanned to burn. The "I" that is the peat cannot be helped. It just refuses to be lit. It is frustrating to have this kind of people around who neither are aware nor listen or want to change. I guess we cannot work on them. Only lives experiences resulting from repetitive blows might awaken them from their deep slumber. Indeed Agathiyar told us to move on less we fall out too waiting for them to turn up or catch up. But there come times when we feel it is our responsibility to bring others to the path that has given us much. 

People at large have a hard time coming to accept change. They are so used to the norm that when laid off, when they reach the age of pension, or when death approaches them they cannot come to terms with it. I used to see a man riding a bike on the road as I leave my office each day. Then I was told that that man turns up at the office though he was retired. An aged uncle of my colleague was telling his kin who stood around his death bed someone was taking his money even as he breathed his last. Immediately after the lockdown was lifted people went back to the norm and habit. They thronged the malls' window shopping. Many just as they go to bed with anger and never live another day to bring themselves to forgive others. 

In the movie, Vinodhya Sitham, the lead character makes all the decisions in his company and exerts the same on his family too to the extent he even decides for his grown-up children. When Kala comes to claim him he cannot release his hold on things. He questions how the company and his family are going to survive without him. Kala extends his lifespan for 3 months after giving an ear to his pleading. Kala follows him into his home and office. He begins knocking some sense in him telling him that he is neither indisposable nor indispensable. 

One who drops the "I" can easily adapt himself to all situations. Lao Tzu says to go with the flow. That means just watch. If there is a need to participate do so but ensure minimal impact on what is happening around us. When we can surrender our lives to the driver of the vehicles as in a cab, bus, and train, and surrender to the captain of the boat, ferry, or ship, or surrender to the pilot of the plane, why cannot we surrender to the all-knowing divine? Having made plans we board the vehicles to our destination. So too should we plan our lives and leave them in the hands of the divine. He knows better. If we make ourselves adaptable to change we can fit into these changes quite easily. If we accept the changes that come our way, a new adventure shall begin. When Suren planned on an itinerary with Jnana Jothiamma some years back, Agathiyar intercepted them and made Suren go to his Pothigai peak instead. 

On another note, the trend these days is to raise a child reading the internet. So have many spiritual guides mushroomed on the net teaching various paths. To ascertain that I did not make the same mistake I asked Suren about it. He assured me that what I posted on this blog was merely my experiences. There was only teaching by example and not teaching of doctrines. When Acharya Gurudasan asked me why I did not teach others the yoga and pranayama techniques I learned from Tavayogi I replied that what was taught was for me to learn and practice. Tavayogi did not ask me to teach another. Only recently did Agathiyar ask me to teach Mahin and have Mahin teach his buddies. While Mahin was ready to teach others only a handful stayed back to learn. The lure towards other pleasures and the weight of their daily responsibilities I supposed are greater than the lure of bhakti and giving back to the divine. The latter is put on hold in favor of the former. When traveling with Tavayogi to officiate a peedham in Banting he told me to speak about the Siddhas. I had just taken a few steps on the path then. How could I talk about them? What was I to say about them? But he went ahead and tricked me into delivering a speech. I stammered to speak, taken by surprise. As all I knew then was Tavayagi, I spoke a few words about him and his ashram and quickly switched to reciting the Arutperunjothi mantra. The rest too began to follow and I was saved not by the bell but by this maha-mantra that day.

I was searching for God in the books in the good old days. These days many do the same too searching the net for God. Very few walk the path under the tutelage of a physical guru. We are blessed that Tavayogi came along, sent by Agathiyar to our shores. Rather than hold on to Tavayogi and miss his teachings, we took hold of his teachings and held tight to Agathiyar, thanks to the bashing I received from Tavayogi. Tavayogi had snubbed me the very day I invited him into my home. I was elated and overjoyed had had him over at my house but he killed that joy immediately after I expressed my joy in words. He told me I was living in Maya, believing every saffron-clad or Kavi-clad man to be a saint who can do wonders. He said he was no Samy or Holy man but an Asamy or cheat. He told me he had nothing hidden beneath his Kavi and not to be deceived. He told me to place my faith in Agathiyar.

When I asked Tavayogi why I only came to know of the Siddha path at 43 I thought he would give a long discourse like how Lord Krishna gave Arjuna on the battlefield of Kurukshetra. But he snubbed me telling me that I should be grateful that at least I had come then. This is how the Siddhas snub us or put another question before us rather than delight us with lengthy answers.  I thank him today for being harsh to me that day. He knocked some sense in me that saved me later from falling for Godmen. As a result, we saw much progress. These experience has brought us to share them with others on this blog and the many books published online.  The learning is going on so does the experience. 

The Siddhas are deemed misfits in society. Society sees them as weird. It is only when people want a favor that they seek the Siddhas, as in wanting to know their future or why they were going through problems in the Nadi or seeking a Siddha physician hoping for a magical cure or something. Never does one want to come to the fold of the Siddha just for its sake. This was both Agathiyar's and Tavayogi's lamentation. People prefer to be in this world of pleasure falling back on the Siddhas or deities when the need arises. On the other hand, a Siddha would be immersed in "his" world coming into our world when he hears the cries of people. That is the compassion of the Siddhas.