Thavathiru Muthukumar Swamigal of Kuttralam came over to AVM last Monday 3 April 2017, after asking Sri Balachander Aiya, whom he met at his last Pournami Puja in Kuttralam, to see the place where Agathiyar had opened his eyes in a statue in Malaysia. Upon arrival on the Malaysian shores, Balachander Aiya brought him and his friends over.
Agathiyar had opened his eyes in October of 2013 during a puja conducted in conjunction with Jnana Jhotiamma's maiden visit to AVM. Agathiyar chose to show us this spectacular miracle in which he opened both his eyes during the libation or abhisegam ritual of his bronze statue at AVM.
Similarly Agathiyar amazed me by opening his left eye in the granite statues of his at Agasthiyampalli and later both eyes at Kutralam much earlier during my second visit to India in 2005.
Speaking on these miracles Agathiyar mentions, "Man says he would only believe if it happens; while the Siddhas say that believe and it shall happen!
Agathiyar began to dictate through the Nadi, my path for this birth, asking that I come to his path. When I kept to his words and advice, he showed ways to remove my past karma through performing parikaram or atonements; set me on prayers by repeating the names of the Siddhas and his Moola mantras; brought me to perform rituals while occasionally he taught me some yogic maneuvers and breathing techniques. I had faithfully held on to his words since 2002, my first nadi reading.
My faith on him was soon to be tested.
A head of an Agathiyar's ashram in a neighbouring state confronted me, ridiculing my faith and belief; and form of worship. Since I was introduced to him as a devotee of Agathiyar, he asked what I was doing. I replied that I had a bronze statue of Agathiyar at home and was worshiping him, performing fire sacrifice or homam and libation or abhisegam. The Ashram head immediately recited several songs of Sivavakiyar and began to ridicule idol worship and my path. I explained to him that I did not do it on my own accord but on the directive of Agathiyar. Furthermore, I told him that he might not need idol worship, since he said he was on the path for the last 35 years and had 30 students under him, but me being a freshie, just a mere 5 years with the Siddhas, certainly did need a point of focus and concentration to begin with. But he would not listen nor accept my explanation but instead rattled on condemning idol worship.
There was some good though out of this confrontation although initially we departed on a sour note. I learnt the songs of Sivavakiyar that night, skimming through the collection of Siddha books I had.
If Sivavakiyar came down hard on several issues including idol worship, Agathiyar, on the contrary, had instructed me to have his statue made to certain specifications and worship him. Soon the statue went beyond being a point of focus and concentration, when Agathiyar literally came into the statue and my home too, culminating in the spectacular miracle where he opened his eyes.
In their endless and sincere efforts to raise the spirit in man, the Siddhas begin by perfecting man first and then bringing him to the state of the devas, through 4 ways or neri. The Siddhas brought one closer to humanity and fellow men through Sariyai or service; closer to Erai through Kriyai or rituals; closer to his various bodies through Yogam or yogic and meditational practices; and finally closer to his "self" or Atman through Gnanam or wisdom.
The four divisions or paths to Sivahood or Godhead are revealed in verses 270 to 274 of the "Shiva Gnana Siddhiyar Supakkam", identified as various relationships with Erai.
The first path Taatamaargam (Sariyai), or living in the world of Shiva, is also known as the path of the servant. Next, Sarputramaargam (Kriyai) or the ritual worship of Shiva is known as the path of the son. The third path, Sagamaargam (Yogam) or attaining the form of Shiva is also known as the path of companionship. The final path, Sanmaargam (Jnanam) is also known as the true path.
These 4 neri brought its own state of mukti or spiritual liberation (Moksha or Nirvana) respectively: Salopam or the rare gift of living in the world of the Erai; Sameepam or the great honor of living close to Erai; Sarupam or the exalted state of taking the form of Erai; Sayujyam or the ultimate state of merging with Erai. This spiritual liberation is possible for each individual accordingly to the neri he is on.
Sivavakiyar, whom seemed to ridicule rituals and idol worship from the outset, himself mentions these four neri and its relative state of Moksha.
“Upon entering Sariyai, Salokyam shall one receive,
Through Kriyai, Sameepam shall he reach,
In Yoga, Sarupam shall be attained,
Jnanam, these four, Sayujyam shall one attain.”
“When the Parama Guru arrives,
The path of Sariyai shall arise,
Slowly when the path of Sariyai is trod,
Kriyai path shall arise shortly,
Upon walking the path of Kriyai,
Son, the Yogam path will clearly arise,
Walking the path of Yogam,
The Jnanam path shall appear.”
Kunangkudi Masthan Sahib in his praise to Agathiyar in "Agasthiyar Satagam" pleads of Agathiyar for the experience of all these neri in the 52nd verse.
Thirumular describes these neri in his 5th Tanthiram (http://www.tamilvu.org/library/l4100/html/l41A0ind.htm).
G. Vanmikanathan in his "Pathway To God Trod by Saint Ramalingar" translates a related verse on the various paths and stages of spiritual advancement and its respective stages of Mukti as revealed in the "Shiva Gnana Siddhiyar".
“Sanmaargam, Sagamaargam, Sarputramaargam, Taatamaargam, to gain Sankaran (Shiva), good paths four are these; Jnanam, Yogam, Kriyai, Sariyai, thus also these are called.”
To aid us in our understanding, G. Vanmikanathan categorizes the famous four Naayanmaar accordingly in the respective paths and stages of spiritual advancement: Thirugnaanasambandhar as a follower of the Jnanam - Sariyai Maargam; Thirunaavukkarasar is identified as one who followed the Jnanam - Kriyai Maargam; Sundaramoorthi Swamigal as a follower of the Jnanam - Yogam Maargam, and Maanikkavaachakar as the follower of Jnanam - Sanmaargam.
Ramalinga Adigal too has spoken of the various stages of spiritual advancement. I have tabulated these stages below. (Source: An Introduction to the Philosophy of Ramalinga Swami by Dr C Srinivasan, published by Ilakkia Nilayam, Tiruchi, 1968).
Various states of the soul.
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The 16 stages and above of spiritual experiences.
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Experiences (Nilai).
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Stages.
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Paths.
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Human beings leading a mundane life without even a thought of its transient nature.
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1. Jeeva Sakiram.
Normal wakefulness.
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1st stage.
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2. Jeeva Sorpanam.
Normal dreaming.
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2nd stage.
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3. Jeeva Suluthi.
Normal ignorance.
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3rd stage.
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Spiritualist aware of momentary nature of life; conscious of the world and external objects; enjoys gross things.
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4. Sutha Sakiram.
Perfect wakefulness.
1st state of the soul.
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1st stage.
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Sariyai.
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Seeking to see the Lord and feels inseparable; untiring search for God; enjoys subtle things.
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5. Sutha Sorpanam.
Perfect dream.
2nd state of the soul.
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2nd stage.
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Kriyai.
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Only God; neither dreams nor desires; soul temporarily one with Brahman enjoys bliss.
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6. Sudha Suluthi.
Perfect ignorance or sound sleep or dreamless state.
3rd state of the soul.
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3rd stage.
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Yogam.
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Lust & veil covering the soul for generations are shed one after the other; soul cleanse by Arutperunjhoti; spontaneous impulse of love for God; absolute union with Brahman.
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7. Sudha Turiyam.
Perfect experience.
Supra-mental awareness.
4th stage of the soul.
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Supreme grace.
Arul Oliyal.
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4th stage.
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Shiva Jnana Nilai.
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8. Para Sakiram.
Higher wakefulness.
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Enjoys grace of Lord and ecstasy.
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9. Para Sorpanam.
Higher dream.
Supra mental dream.
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Shackles removed by Arutperunjhoti; heavenly experiences. Above this stage, God is un-manifested.
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10. Para Suluthi.
Higher ignorance.
Supra mental unknowing.
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1st stage.
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1st divine path.
Sithantham.
Sutha Sithantham.
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Tasting God; glory of Arutperunjhoti; self-realization on the soul as an atom brilliant as the sun; soul charged with divine grace; aspirant realizes the greatness of God grace and his smallness; self-realization or Atma Tarisanam.
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11. Para Turiyam.
Atma Tarisanam.
Supra-mental perfection.
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Ananda Nilai.
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2nd stage.
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2nd divine path.
Vethantham.
Sutha Vethantham.
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| Perceive God in the form of light; soul is saturated with compassion & love; experience of divine life (Uyir Anubhavam); attains purified body or golden body (Sutha Degam); the extent of achievement is dependent on the grace of Arutperunjhoti; sees divinity in all creatures; sees God in the form the aspirant is ready to receive; enjoys supreme grace (Arul Anubhavam); higher stages are heavenly stages and beyond human perception where the mind fails to conceive and all senses cease to function; Uyir Anubavam in Sudha Degam; transformation to pure body; love incarnate; universality of love in all fellow beings; oneness in life; sees the divine in all life forms; sees smallness of one and greatness of God; spontaneous flow of God in him. |
12. Guru Sakiramor ShivaSakiram.
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3rd stage.
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3rd divine path.
Sutha Nathantham.
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Descent of divinity in the individual.
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13. Guru Sorpanam or Shiva Sorpanam.
Supreme dream.
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4th stage.
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4th divine path.
Sutha Kalantham.
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Supreme grace flows and prepares aspirant for the next stage.
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14. Guru Suluthi or Shiva Suzhuthi.
Supreme tranquility.
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5th stage.
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5th divine path.
Sutha Bothantham.
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| Body transforms into Pranava Deham or body of grace; merges with Arutperunjhoti; deathlessness or conquest of death.
Ramalinga Adigal mentions Muthuthandavar & Tathuvarayar as had attained this state.
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15. Guru Turiyam or ShivaTuriyam.
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Anandha Nilai.
Periya Shiva Anubhavam.
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6th stage.
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6th divine path.
Samarasa Sutha Sanmaarga.
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There are still higher stages that Ramalinga Adigal hesitates to express.
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16. Sudha Shiva Sakiram.
Absolute supreme consciousness.
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Sudha Shiva Sorpanam.
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Sudha Shiva Suluthi.
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Sudha ShivaTuriyam.
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Sudha ShivaTuriyateetam.
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Looking at all these various stages of spiritual advancement and Agathiyar's continuous reminder to conduct puja, I understood the importance of prayers in our homes and understood why Agathiyar, Supramania Swami, Tavayogi and Dr Krishnan insisted on continuing prayers.
Each individual should have an altar at their home where they spend some time communicating with Erai.
Each individual should have a personal form of his deity or guru and worship.
Each individual should have an altar at their home where they spend some time communicating with Erai.
Each individual should have a personal form of his deity or guru and worship.
Each individual should go to the neighbourhood temple too where they could spend some time in Erai's presence.
It is alright to go to the temple. Temple worship is necessary. Having gone through these rituals, only then can you say you don't need them anymore. The Siddhas relinquished them only after having gone through them.
It is alright to go to the temple. Temple worship is necessary. Having gone through these rituals, only then can you say you don't need them anymore. The Siddhas relinquished them only after having gone through them.
It is alright to pray to a statue. Take whichever deity as your guru. See the guru in him. Worship him as your guru. Do seva to him. Just offering a fruit can land you with merits in multifold as told by Agathiyar. The deity or guru shall manifest in the statue.