Supramania Swami told me our efforts do not go to waste. Agathiyar said the last two years were not wasted when I thought it had gone to waste. Recently he said that just as the roots are not seen, the results of our efforts go unnoticeable at times as they are subtle and internal. In the material world, all our actions produce results that are tangible. But that is not the case with the spiritual world. The results of our actions are subtle. While a good deed in giving food immediately appeases the hunger of someone hungry or helping another relieves his pain and agony, the results of these deeds go beyond the physical. These deeds are credited to our account. Similarly results from spiritual practices though might not be immediate and obvious they work deep within us in bringing immense subtle changes at the cellular level.
Treading the path from Sariyai to Kriyai and Yogam to Gnanam, Ramalinga Adigal helps us reach out to Arutperunjothi or Effulgence and bring him within. Swami Saravanananda in this book, an English translation of Ramalinga Adigal’s "Aruperunjhoti Agaval" published by Ramalinga Mission, Madras, writes,
At whatever age the aspirant gains illumination or the effulgence enters in him or emanates from within, some remarkable changes take place in the body-frame. The Divine Light seems to change the very cell of the body, ...
The result is he says,...
that they seem to function in the opposite direction. Consequently, the old body becomes middle aged, then to youth of eighteen years, to twelve years (Sudha deham or pure body), to eight years and finally five years (Pranava body). After five years the body grows to the size of the universe to become casual body or a body of gnosis (Gnana deham) which is the natural abode of the soul.
From this, we understand where we came from. The casual body or Gnana deham that is the abode of the Atma is the size of the universe. It encompasses and envelopes all of Prapanjam. The breath or Uyir takes the Pranava deham. The body comes to be constituted of the 96 tattvas. Just as three different astrologers had predicted the lifespan of Sri Raghavendra differently for which the saint explained that his mortal life was 76, his fame will come to be known after 300 years which came about after the film on him starring a famous star was made, and finally, he shall live 700 years in the subtle form reaching out to his devotees, in the Varaha Upanishad, there is a conversation between Sage Ribhu and Lord Narayanan translated by K. Narayanasvami Aiyar where Lord Narayanan says,
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.
Read further at http://www.advaita.it/library/varaha.htm
If the 5 elements had assembled together the Asudha deham forming the Pindam or embryo taking portions of these elements from both the parents in a specified ratio, the Nun Uyir as mentioned by Agathiyar apparent in all these elements breathes life into the fetus. Starting our life where the awareness of the Atma is lost and replaced with the awareness of the "I" the Siddhas come into our lives to bring about a reversal where we go back to becoming a child by nature and eventually return to the source.
Children are regarded as divine as they exhibit the Pranava deham and Gnana deham. Many a child were identified as saints in their young and tender age as they exhibited the traits of a holy man. Agathiyar forewarned us that our grandchildren shall teach us lessons in life. It is happening. I am getting knocks and blows practically every day. If the Atma dictates them, as for us adults, the Atma goes into hiding behind a veil as our "I" comes to the forefront and steers the course henceforth. The past vasanas, desires, and karma came to the forefront too and change our destiny bringing on sufferings and misery, illness and death, obstacles and delays, and failures and disappointment as fated. The saints on the other hand though they carry a small portion of either karma, an ego, or other flaws that is vital to take on a human birth and a form, commit to the cause of the divine at a very young age, and are set free from all bondages and shackles.
Before the effulgence can come within, the physical body that is tainted by the numerous malas has to be cleansed and the impurities purged first. Before these changes in the physical body take place, the Divine Light or Arutperunjhothi has to come within. Hence no matter how much effort is placed in the spiritual field things are only possible with his grace. If man by his courage and determination can strive and achieve his desires and ambitions, hence charting his destiny, it's only with the grace of the divine can man come to him. His efforts minus the divine grace go nowhere. The Divine Light awakens the Atma and draws the veil aside. The Atma shows itself. The Atma then takes the lead, provided we surrender the "I". It takes over the wheels. The Atma is now captain of the ship and helps us stay clear of the rapids, whirlpool, rocks, bringing us to calm waters. As peace and calm settle in, the journey back home begins.
How do we then bring the effulgence within? How do we gain their grace? A guru would be handy in these times. He will do the trick. If we are on a solo journey, fear not. It is possible with devotion. Devotion in this sense is not like going to a temple, raising and bringing our palms together, and vomiting our desires, wants, and wishes or problems and troubles, sufferings and misery, etc. Devotion in the true sense is yearning to reach him or desiring his company. Ramalinga Adigal is in tears when seeking the grace of the divine to come within. One should emulate him.
நினைந்துநினைந் துணர்ந்துணர்ந்து நெகிழ்ந்துநெகிழ்ந் தன்பே
நிறைந்துநிறைந் தூற்றெழுங்கண்ணீரதனால் உடம்பு
நனைந்துநனைந் தருளமுதே நன்னிதியே ஞான
நடத்தரசே என்னுரிமை நாயகனே என்று
வனைந்துவனைந் தேத்துதும்நாம் வம்மின்உல கியலீர்
மரணமிலாப் பெருவாழ்வில் வாழ்ந்திடலாம் கண்டீர்
புனைந்துரையேன் பொய்புகலேன் சத்தியஞ்சொல் கின்றேன்
பொற்சபையில் சிற்சபையில் புகுந்தருணம் இதுவே.
He (Ramalinga Adigal) sings that one has to think incessantly, until he feels and melts with love for God. In such a melting mood one bursts into tears and sings praise of god and soothing warmth is produced in the aspirant. When this universal love and sacred warmth develops, the body as well as the soul became prepared for the descent of the grace, in the form of light.
I witnessed this take place in Malar as she sat with me and we spoke about Agathiyar and his lilas. I had left her to be with Agathiyar upon her arrival. I could hear her sing. When she came out of my prayer room, she shared the song that she sang to him. I was delighted for it was a portion of Nakkirar's "Vinayagar Thiruagaval" that has become a national anthem for us that is sung before the start of any prayer. It invokes Lord Vinayagar to grant space to be with one's guru. As she repeated the song before me this time she went into a state of joy and bliss. She bursts into tears singing the song. She cried out to Agathiyar. I was happy for her. She felt and melted with the love for Agathiyar. She reminded me of my days of worship in the past. I too would burst out in tears and joy. But I could not understand then. Those around me would give me a look not understanding what was happening. Only my family knew. They would just watch. The lyrics or lines of the songs would sink so deep and touch the Atma awakening it from its long slumber behind the veil. As we sing the songs of praises the Atma cannot ignore and continue to sleep further. It comes out of hibernation and draws the veil aside. As it awakes and nudges its way to the front our "I" is sent into hiding. We see the Atma that once took care of us as a child, for the very first time after long years of its hiding behind the veil and the "I". That is Atma Darisanam. The Atma moves to bring us to have Erai Darisanam. The Jeevatma unites with the Paramatma then.
With a certain amount of concerted effort on our part, which Tavayogi says is needed just until we reach the Svadistana chakra, by his grace he steps in to continue his work of transforming our body. Our job is to plow the field, sow the seeds, irrigate the fields, provide sufficient manure, and wait for his grace and nature to do the rests. Just as the roots of the seed germinate and run deep much earlier before a new life springs that steadily emerges out of the soil growing into a plant and a strong tree that blossoms and fruits, we too shall grow tall. Then begins our work of harvesting, milling, making a dough out of it, cooking it, bringing it to the plate, and bringing it to the dining table. Our hard work ends with bringing the food into our mouth and chewing it, savoring and enjoying the fruits of our efforts. Thenceforth the rest of the process that includes digestion and absorption, the process of assimilation and excretion of whatever remnants of the food, are all nature's work, not needing our attention or interference from us till the day we bring harm on ourselves and damage to it through our harmful ways, habits and practice.
For one who seeks this union, he needs to care for his body, constantly scrutinize his thoughts and actions, and stay on the track of upholding good virtues. Originating as the Asudha deham, consuming concoctions and herbal preparations and adopting several yogic practices and techniques, and taking special care of the body, the Kalivu or impurities and toxins are removed. The body goes through a purification process. The 5 elements that constitute the physical body are cleansed to the core or cellular level.
Henceforth one has to continue maintaining a proper sattvic diet to preserve the purity within. The veils fall away one at a time as we progress, releasing the body further from the shackles of its own limitations bringing on spiritual growth. A Sudha deham is achieved, void of all physical impurities. Coming this far is itself an achievement for man finds it a battle to break away from the senses that lure and rule him. He is indeed a turavi if he has come this far. He who has mastered and has control of his senses is indeed a mendicant.
When the divine comes within,
The cells and thence the whole body begins to transcend the limits imposed on them by impure Maya (the grosser principle of nature) and try to break one more of its veils. The cells undergo alternate condensation and expansion for an unspecified period and the body slowly emerges out of its bondage and begins to grow. This expanding and ever prospering body, is called the subtle body or the body of Omkar or Pranava body.
He has to put in sufficient spiritual practices, bringing an awareness of the divine working through them. From an article on the net, the author speaks of the inward journey beginning the very moment he becomes aware of the divine presence working through him. He then surrenders to the will of God, hence surrendering the sheath of his intellect or Vinjnanamaya Kosham. Once aware of the divine presence, "he has already begun the transformational process and surrendered the sheath of the intellect or Vinjnanamaya Kosham where the analytical or intellectual component of the being is fully informed by the divine light attributes, accumulating experiences and knowledge enlightened by the higher deeper aspects of self."
As the intellect undergoes this transformation, the mental sheath or Manomaya Kosham, associated with the senses, is similarly transformed. Of course, this individual is fully aware of the divine as the prime mover. Since the ego has been given to the divine, every action related to the senses is observed and understood to be none other than that of the divine. This is what saint Nakkirar pleads of Lord Ganapathy too. Such a Buddha can enjoy all the senses without fear. For the great tantric who have attained this state, conventional rules are irrelevant. The guide, guru, saint, and sage understanding that all his actions henceforth are that willed by the divine, brings these actions to life without having the guilt of accumulating fresh karma and the need to take on another birth as a result. He is a "buddha" breaking all conventional rules. He becomes a Jivanmukta or one who is freed while living.
The individual has begun to be liberated, becoming literally a beacon of bliss-light. As the divine attributes of the Atma that manifest in the very subtle sheath of bliss or Anandamaya Kosham come to be known, a subtle transformation begins in the very subtle part of the being. He verily becomes a guide, a guru, and a saint. He moves from an ordinary man to become a saint. All his experiences and knowledge are then tailored to teach him the higher and deeper aspects of the Atma. The teachings that were focussed on gaining experience in life and knowledge for living in the physical world, shift to that of knowing the Atma and one's true purpose and mission. He becomes well informed and knowledgeable not through the normal means of attaining them but is informed by the divine attributes within him.
As the divine light descends into the sheath of energy or Pranayama Kosham, the entity becomes a Siddha in the truest sense of the word. As defined in the Upanishads, a Siddha is one who has progressed from the exalted ‘state of freed while living’ or Jivanmukta to ‘supremely free with full power over death’ or Paramukta. This state is referred to in Siddhantha literature as Soruba Mukti or Soruba Samadhi. This Paramukta will rarely retain the transformed physical frame and when so, remains as an avatar. Ramalinga Adigal attained the state too before moving on.
If the journey begins with devotion that melts the heart, it ends with a similar melting of Udal, Uyir and Atma. Ramalinga Adigal sings in his Agaval,
மேலெலாங் கட்டவை விட்டுவிட் டியங்கிட
726. என்பெலா நெக்குநெக் கியலிடை நெகிழ்ந்திட
மென்புடைத் தசையெலா மெய்யுறத் தளர்ந்திட
727. இரத்த மனைத்துமுள் ளிறுகிடச் சுக்கிலம்
உரத்திடை பந்தித் தொருதிர ளாயிட
728. மடலெலா மூளை மலர்ந்திட வமுதம்
உடலெலா மூற்றெடுத் தோடி நிரம்பிட
729. ஒண்ணுதல் வியர்த்திட வொளிமுக மலர்ந்திட
தண்ணிய வுயிர்ப்பினிற் சாந்தந் ததும்பிட
730. உண்ணகை தோற்றிட வுரோமம் பொடித்திடக்
கண்ணினீர் பெருகிக் கால்வழிந் தோடிட
731. வாய்துடித் தலறிட வளர்செவித் துணைகளிற்
கூயிசைப் பொறியெலாங் கும்மெனக் கொட்டிட
732. மெய்யெலாங் குளிர்ந்திட மென்மார் பசைந்திடக்
கையெலாங் குவிந்திடக் காலெலாஞ் சுலவிட
733. மனங்கனிந் துருகிட மதிநிறைந் தொளிர்ந்திட
இனம்பெறு சித்த மியைந்து களித்திட
734. அகங்கார மாங்காங் கதிகரிப் பமைந்திடச்
சகங்காண வுள்ளந் தழைத்து மலர்ந்திட
735. அறிவுரு வனைத்து மானந்த மாயிடப்
பொறியுறு மான்மதற் போதமும் போயிடத்
736. தத்துவ மனைத்துந் தாமொருங் கொழிந்திடச்
சத்துவ மொன்றே தனித்துநின் றோங்கிட
737. உலகெலாம் விடய முளவெலா மறைந்திட
அலகிலா வருளி னாசைமேற் பொங்கிட
738. என்னுளத் தெழுந்துயி ரெல்லா மலர்ந்திட
என்னுளத் தோங்கிய என்றனி யன்பே
We had a wonderful translation of the above verses made available at http://www.ramalinga.com (now defunct)
Describing in exquisite way the phases of the transformation of his body, Ramalinga says that dermis and epidermis have become extremely soft; all the nerves, muscles and tendons have slackened little by little; the bones, membranes and cartilages have become very flexible; the blood has coagulated; the semen has concentrated being solidified; the brain and all its parts have been opened like a bud. All over the body an Elixir flows; the face glistens; the respiration is smooth and refreshing; from the tear glands abundant tears sprout; the mouth is half-opened tremulous and the ears are filled of sweet melodies. The entire body is refreshed and all its visible parts flourish in ecstasy. The heart swells palpitating Love. The ego vanishes, as the emotional and mental defects. A tender, loving and compassionate quietude dominates the entire organism. The ardent desire to receive the divine Grace overflows. The Supreme Love fills the body, which is the temple of the divine Life.