Thavathiru Rengaraja Desigar never taught the techniques of Yoga, Asanas and Pranayama preferring to let the Siddhas do it. He would initiate them into the path and ask to chant the name of the Siddhas instead. He encouraged us to do charity.
Tavayogi Thangarasan Adigal too never indulged us in these facets of advance techniques, instead called us to serve and pray. To those who came seeking he would initiate them. To those who came with problems he would give them some homework to do rather than take away their problems immediately. He would explain to them that their sufferings were due to their own doings or Vinai. If they asked about the means to remove or clear one's Vinai, he would suggest the way of worship. If they are keen to listen further, and asked who to worship, he would point them to the Siddhas. His work ends there.
The seeker then needs to work on this assignment, chanting the name of the Siddhas and worshiping them, seeking further guidance and their blessings to clear their truck load of karma or relieve them of the baggage of karma that they carry on their back. Karma follows us like our shadow: the day there is no shadow, know that our karma is no more. It is said that Ramalinga Adigal never had a shadow follow him, never had his shadow fall on the ground.
When we are bombarded with so many talks, techniques, and ready made remedies and solutions from all directions, these teachers of the Siddha tradition chose to point us the way and stood back for the divine to work directly on their disciples. They gave us very simple instructions to follow for that moment in time and would instruct further if the need arises. Today we understand better the workings of these Siddhas.
We understand today that the Siddhas who are the gatekeepers to the kingdom and themselves Erai, having come down to a Siddha's state to work with the society for its upliftment, have access and privy to these heavenly secrets. The key is with them.
Having being led by their hands to their abodes and giving us a glimpse of their lives and their teachings, we are asked to worship them. But then to be able to approach the Siddhas, its teachers encourage us to do lots and lots of charity first. Doing charity would remove the veil of karma; tear down the gates that stands in the way of the seeker and the Siddhas, and bring down the curtain that shuts out the light. Once these veils are removed we gain access to all the goodness in life.
The Nadi is the visual representation of the design and blueprint put in place for each individual in that secret realm that speaks about discoveries and experiences that we would most likely encounter in the present. The Nadi acts as a portal and provides an outlet for the divine to establish a relationship and forewarn us of upcoming events, giving us an equal opportunity to mend or change that which was coming our way with the help of prayers and worship; faith and belief; and taking the hands of the Siddhas and Erai.
Just as we go to the gym and work out, putting in hours of effort in realizing our dream body, we need to put some effort too, on the path of the Siddhas, though in the initial stages only. Tavayogi says our efforts is only two steps, Muladhara and Swathisthana. They would lead us my the hand from there on. Thavathiru Rengarajar would say that the Siddhas will take control and lead our breath. How true.
There are two paths. One is the path of struggle and effort, leaving the comfort of the home seeking greener pastures and the promised land and enlightenment elsewhere. The other is a rather simple path of staying with the family and besides looking into the responsibilities that come with it, spending some quality time in prayers to these Siddhas.
Although the former is obvious with the seeker shading off his previous identity, adorning a robe and choosing seclusion, the latter is not so obvious as he would be still engaged in worldly life, and not displaying changes outwardly. Although it would seem that his effort in Siddha worship was not showing outward results but many changes take place inwardly and silently.
The former is a path chosen and traveled through our efforts, upholding rigid disciplines, and performing great austerities or tapas while in the latter, the path of Siddhas, they take us into their fold giving simple task and techniques. If seekers go to the run of the mill teachers to guide them on the higher aspects of yoga and expecting immediate enlightenment from these gurus, here there is no teaching nor discourses nor is there an urgency or time frame stipulated, but only direct experience.
The seeker on the path of the Siddha is started off by making a journey, tracking into the hills and jungles to seek out the abodes of the Siddhas. This is a good physical exercise too. They are then called upon to engage in all forms of charity and service towards the community, society and others. From these activities that make up Sariyai, they are lifted to the next level where they are encouraged to actively participate, perform and conduct rituals. From serving the immediate community and society they are now engaged in rituals that bring abundance of good to prapanjam or the world and universe at large. Besides giving in selfless service and praying for the good of all, this stage of Kriyai disciplines the seeker and he soon begins to contemplate on the mantras chanted. These mantras travel the far reaches of the universe and also far within the self, vibrating and embedding itself in the inner reaches of the cells. Soon without any external aid, further guidance and teachings from gurus, and without any further and intense effort, the breath settles. It moves silently within dancing the dance of Lord Nadarajah. Thavathiru Rengarajar says the Siddhas will guide the breath, day and night. This silent tapas goes on day and night without our effort. This is Yogam.
The day the Siddhas deem we are ready to face the world as an apostle of them, they open the dam of knowledge that flows like the Ganga from the heavens to the earth, its force cushioned by the tresses of Lord Shiva. This is Gnana. He becomes a Siddha himself.
Before every major puja event that we carry out, I was told to run through a trial of the prayers once, specifically during the morning muhurta hours, two hours before sunrise. I used to do it without question. Today I understand the reasons why I was instructed to do so. The divine is notified of our plans ahead of its time and the event is blessed first in the realm of the Erai even before it takes off the ground in the physical world. Any prayer or puja begins with invocation to Lord Ganapathy asking that all goes well. Ganapathy who removes all obstacles, takes note and works on the obstacle in the other realm hence the devotees go through their lives without having to face difficulties.
If what is waiting to be discovered here is already manifested in another plane, similarly that plane carries the un-manifested too, waiting to happen in the physical plane. Connecting with the divine who has assess to all these planes through worship and prayers will ensure our wishes and desires materialize. The idea of having rituals during prayers is to connect with the divine. Our wishes attached to this prayers, be it personal or for the good of all is listened to and noted. Help is sent over in many forms accordingly. Or the change takes place in the other realm even before the event takes shape in the physical plane.
The idea of worship is itself immersing in the first four of the eight legs of Patanjali's Yoga Sutra or Patanjali's eight-fold path. One begins the ritual coming equipped with high morals and ethics, good conduct and self discipline. Carrying the elements of Yama in us as our in-built character, we bring concentration and contemplation through discipline and spiritual observances that is observed during Niyama. Sitting in Asanas required of at these rituals, concentration takes place. The breath eventually begins to settle, without any outward effort or control (Pranayama).
Bliss that is derived externally through worship and prayer, over time is carried within. Then external worship can stop but the internal worship goes on every moment of our lives even through sleep. Every cell vibrates the note, the mantra continuously. This is silent Japa. From chanting aloud externally it becomes a silent Japa within. Even sleep becomes a prayer then. Could this be then Thungamal Thungum Sugam or Vitthai or Vizhithirupathu? The Siddhas need to shed more light on this.
Seek out a silent guru who will help your thoughts settle faster. One who takes the stage to take on questions from the audience is only encouraging more thoughts. Neither would the barrage of questions end nor the ripple of thoughts subside with the forthcoming answers. No amount of answers from outside will satisfy us. The answer has to come from within; only then would we be satisfied. Refrain from asking questions and all the questions will be answered in good time, from within. You will be surprised that the question would die a natural death the moment it arises from within us. Peace befalls us.
Sit in the shadow of the Mouna Guru and attain bliss by the mere activity of sitting in silence with one's Guru.
சிற்பரிப் பூரண சிவத்தைக் காண
நற்சிவ நிட்கள நாட்டமுந் தந்து
குருவுஞ் சீடனுங் கூடிக் கலந்து
இருவரும் ஒரு தனியிடந் தனிற் சேர்ந்து
தானந்தமாகித் தற்பர வெளியில்
ஆனந்த போத அறிவைக் கலந்து
ஈசனிைணயடியிருத்தி
மனத்தே நீயே நானாய்
நானே நீயாய்க்
காயா புரியைக் கனவெனவுணா்ந்து
எல்லாமுன் செயலென்ேற உணர
நல்லா உன்னருள் நாட்டந் தருவாய்
காரண குருவே கற்பகத் களிேற
வாரணமுகத்து வள்ளலே போற்றி