I received a query.
Someone asked me this question. I managed to answer him. but still I need your opinion to furnish. Why do we need Temple valipaadu & Silai Valipaadu once come into spiritual path.I replied. The Spiritual path is too large a canvas. Ask him where he stands? At the doorway? Taken few steps or covered some distance or reached the end? Now ask him how he will know if he has reached the end? Ask him who certified him as already having come to the spiritual path?
Temples and statues they say are for beginners. But for me, you have to revisit them again and again. Even the saints after coming to the spiritual path, and attaining the divine state, still sang at the temples and carried statues with them to worship. Agathiyar in his travels would make a lingam out of sand, earth, or stone and worship Siva wherever he laid his feet. That is how the Nattadresswar temple among many others came about too. It is said that Ma Parvathi herself formed the lingam at the Ekambareswarar Temple out of earth and worshiped Siva. Swami Sivananda worshipped Ma Ganga daily showing arati to her. Is he less spiritual then? The Siddhas worship the very breath or Vaasi as God. Are they less spiritual? The Siddhas conduct Yagnas. The Gods and Goddesses are known to appear through the Yagna fire and receive their offerings. So aren't they spiritual?
What is he afraid of? That he would be less spiritual if he worships? There is no harm in continuing worship of statues and worship at temples.
What is he afraid of? That he would be less spiritual if he worships? There is no harm in continuing worship of statues and worship at temples.
For him, silai valipaadu and temple valipaadu no need anymore once we come to spiritual path. He said spiritual path is about meditation and jothi valipaadu. Then he told me prayers is good but not necessary. Meditation is a must. Im not sure how he can meditate without proper prayers. If can please write a topic on this Anna.The Maya makes one thing he is spiritual. Maya clouds the mine giving a false sense of divinity, strengthens the ego, and makes one arrogant. The Maya makes one think he need not worship. Ramalinga Adigal who reintroduced worship of jhothi to the common folk, himself speaks about his worship having bearing fruits and results. One who is spiritual will worship everything, be it stone, tree, sun, moon, wind, earth, fire, water, air, women, men, child, etc. He realizes and sees God particle in everything. Swami Ramdas saw Rama in a beggar and a tree, hugging them the moment he came out of his deep meditation.
Similarly I had a psychiatrist doctor question me about Agathiyar's visitation and darshan after reading my blog. I told him to come into worship and do all the things I did and know for himself. But they cite the reason that they are busy and do not have the time. Neither are they willing to take a walk with me. They prefer to engage in intellectual talk, continuing to suggest to me if it was all nothing but hallucinations. People prefer to talk rather then do. By mere talk about spiritualism I guess they think they have attained the state. Swami Vivekananda says one has to walk the talk. No amount of reading will bring one to these states. No amount of explanation and describing on my part about my path will make them see or experience what I have seen or experienced. Now I understand why Tavayogi took me to the many places he had been - to bring me to experience these states. Now I understand why Agathiyar called me over to numerous places of his and showed me miracles.
Vedantha is the culmination of one's experience while Siddhanta is conclusions based on science (research and development). Agathiyar says we need to cover both terrains. What is experienced through the five senses is gathered as Manam. Buthi scans through the gathered raw data and identifies and separates it as good or bad. Sitham then decides what to do or follow based on these data.
The journey is long. If you have covered some distance and mileage on the spiritual path in the past birth your soul will not engage in what you have already experienced before, provided you have learnt a lesson from it. The soul will look forward to new frontiers and horizons to explore in this birth. It is then understandable if you do not want to engage in temple and idol worship. But that does not give you reason to ridicule others of their faith and beliefs. They might still need these stuffs. Soon they too will grow out of it, like we threw away our toys that we held so dear.
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 journey is long. If you have covered some distance and mileage on the spiritual path in the past birth your soul will not engage in what you have already experienced before, provided you have learnt a lesson from it. The soul will look forward to new frontiers and horizons to explore in this birth. It is then understandable if you do not want to engage in temple and idol worship. But that does not give you reason to ridicule others of their faith and beliefs. They might still need these stuffs. Soon they too will grow out of it, like we threw away our toys that we held so dear.
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.
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 I questioned Tavayogi about the need for him to build another temple for Agathiyar, he replied that it was not for him but for others to worship. Agathiyar recently told us that it was his (Agathiyar) wish to build the temple/ashram complex at Kallar through Tavayogi erasing the thought that Tavayogi had desired it.
சித்தர்கள் தன்னுள் இறைவனை ஒளி வடிவில் கண்டு அந்த இறைவனோடு இணைந்து சாரூபம் என்ற முக்தியை பெற்று அதன்பின் இரண்டு ஆண்டு மௌன யோகம் செய்து தன்னுள் கண்ட இறைவனை பரவெளியில் உள்ள இறைவனோடு இணைத்து ஞானம் பெற்று சாயுச்யம் என்ற இறைவனின் நிலை அடைபவர்கள் ஞானிகள் எனப்படுவர்.
When I questioned Tavayogi about the need for him to build another temple for Agathiyar, he replied that it was not for him but for others to worship. Agathiyar recently told us that it was his (Agathiyar) wish to build the temple/ashram complex at Kallar through Tavayogi erasing the thought that Tavayogi had desired it.
சித்தர்கள் தன்னுள் இறைவனை ஒளி வடிவில் கண்டு அந்த இறைவனோடு இணைந்து சாரூபம் என்ற முக்தியை பெற்று அதன்பின் இரண்டு ஆண்டு மௌன யோகம் செய்து தன்னுள் கண்ட இறைவனை பரவெளியில் உள்ள இறைவனோடு இணைத்து ஞானம் பெற்று சாயுச்யம் என்ற இறைவனின் நிலை அடைபவர்கள் ஞானிகள் எனப்படுவர்.
(அகத்தியர் ஞானம் 30, யோகி வே இராஜ கிருஷ்ணமூர்த்தி, சித்தர் யோகம், 2017)
Siddhas attain Sarupa state when they begin to see Erai within them as Light and merge in the Light. This is Mukti. After two years of sitting in silence or Mauna Yoga, they then begin to see the Erai within them featured in all things around them, merging in the Paraveli, and attaining Jnana instantaneously. This is Sayujyam and is the state of Erai. They come to be known as the Jnani.
Siddhas attain Sarupa state when they begin to see Erai within them as Light and merge in the Light. This is Mukti. After two years of sitting in silence or Mauna Yoga, they then begin to see the Erai within them featured in all things around them, merging in the Paraveli, and attaining Jnana instantaneously. This is Sayujyam and is the state of Erai. They come to be known as the Jnani.
The older toad represents the old and wise while the younger toad represents the young and curious. The young in their eagerness fall into lots of trouble, as does the young toad. The wise knowing pretty well that if it is meant for them it would fall on the path, wait patiently.
There is this consciousness that drives our breaths. It brings the living Prana into our lungs and leaves to arrive again and leave again. This is not our doing. It begins from the moment we are born till the consciousness decides to leave for good. Then we become a corpse. The warmth in the body, the twinkle in the eyes, the colour of the skin, the natural body scent - are there as long as life exists - as long as the consciousness stays. This is in reality God, that keeps us alive moment to moment.
Upon waking up thank him for many don't live to see another day.
Upon waking up thank him for many don't live to see another day.
If you are 60 years of age - thank him for many don't reach that age.
If you can have a decent meal three times a day - thank him for many go without food.
If you have never been warded, been a prisoner of war or in prison - thank him for there are those who never see the sun.
If you have a family - thank him as there are many left alone to fend for themselves.
Treasure the small moments in life - these moments make an event.
Take in the world while your body is still fit - many drag their feet.
If you need only food to sustain - thank him for many depend on pills to survive another day.
Do not wait and desire for good things and the best to happen. Enjoy the present - thank him for what you have.
Just as he only gives that much of sufferings knowing that we cannot shoulder more - do not desire for more than what you can carry. You will have to come back again to exhaust the remaining desires.