I am an addict now. Yes, I guess I am addicted to writing. Though I might not become senile I might become "high" as my wife describes our state while carrying out the rituals back then. A new subject crops up after each posting prompting me to draft another. Once done, I read back what is written and am amazed at Agathiyar's work. Just as Acharya Gurudasan who in coming to fine-tune our Yoga practice, made us slow down and appreciate each moment in holding the various poses, in writing this blog I too am learning further.
If Agathiyar after raising the energies, told me that there was nothing further, be it a practice or method or ritual, to do but that the energies shall do their work, hence when he asked that I carry out Vaalai puja recently, I asked him what should I do in inviting and worshipping Vaalai. He simply told me to serve fruits, light a Homam, and garland, and recite the names of 108 Siddhas. That would suffice, he said. Then Vaalai came almost immediately and asked that I invite her in. She added that she wanted a green dress and Semiya Payasam or Vermicelli Kheer. I understood that this was for the children who shall join us in prayer. Tavayogi always says that we should substantiate our talks and writings with references to Siddha's works. He also says not to take the word of the Siddhas at face value and for granted but to ponder and understand their true meaning. Indeed now we realize how true it is. If Vaalai is worshipped as a 10-year-old Goddess by many and has temples built for her, Agathiyar reveals the yogic aspect of this worship for those keen to travel further and within in his "Saumya Sagaram". One who has passed the threshold of Bakthi can carry on the worship internally.
So let us try to see this through the lens of Yogic practice. Since Agathiyar in complementing these external worship brings us to dwell within and worship her as the breath, the Homam that is lit externally would represent the furnace within us that is generated due to the austerities or tapas done. As a blacksmith blows air with a pair of bellows to create a hot fire, the lungs are used to create a large fire. As Agathiyar says, "The flow of air is switched from going down to up", the hot air rises, moving up into the cranium, the seat of the 1000-petaled flower. As Agathiyar says, "Mother Tribhuvana shall feed one the divine nectar from the lotus flower chakra", and ambrosia shall ooze from the 1000-petaled chakra. One shall taste bliss and divinity.
Agathiyar keeps telling me to watch my anger, asking me not to sabotage his efforts just when we are about to see the result. He says that the energies that have risen in me shall fall back to the lower regions, telling me that anger shall disrupt the benefits of my austerities and tavam.
Pon Govindasamy reveals to us the Divine's plan in his book "Vallalaarum Brahma Gnana Sangamum", Bharath Book Bureau, Chennai. He states that it is the mission of the Divine to save the souls that are riddled, locked, and chained by Aanavam, Kanmam, and Maayai and bring them back to his state of purity. I am one of those souls caught in this mess. He is trying his level best to bring us to the state of Sakalar. Pon Govindasamy explains the different states of the souls and their process.
- To the souls who were still tied down to the three Malams namely Aanavam, Kanmam, and Maayai, God comes (through Piralayaakalar) in the human form to guide them to achieve the state of a Jeevanmukta called Sakalar.
- In dropping Maayai (but still retaining Kanmam and Aanavam), they evolve into Rishis and are known as Piralayaakalar. God comes as Shiva to the Piralayaakalar, who then educates the Sakalar.
- The Maha Rishis who had defeated Maayai and Kanmam but were restrained by Aanavam are called Vignanakalar. To the Maha Rishis, God comes within to teach. With the descent of God, the Maha Rishis became one with God.
- To Sakalar, souls immersed in all three impurities, God comes as a Guru of the human form; he imparts it concealing himself as a Guru.
- To Pralayakalar, souls affected only by Anava and Kanma, he comes as a Guru in Shiva’s form; he stands before them as Guru imparts true knowledge.
- To Vijnanakalar, souls carrying only Anava, he comes as the inner principle of the soul’s consciousness; he appears, as true knowledge.
- Lord Shiva appears to Sakalar with Anava, Kanma, and Mayai Malams in human as a Satguru.
- To Pralayakalar with Anava and Kanma Malams, Lord Shiva appears as a divine God.
- Those souls that are rising, Vijnanakalar - the highest class of souls among the three mentioned in "Shivagnana Siddhiyar" with only one impurity known as Anava Malam, do not need an external Guru to instruct them. Lord Shiva by remaining inside them as the inner guide rids them of the Anava Malam, bringing the merits and demerits to a resolution and conferring spiritual knowledge or divine grace known as Saktinipata, the descent of Sakti into the soul. Vijnanakalar receives Gnana from Lord Shiva himself as the incorporeal inner guide.