On this journey that the Siddhas have invited us on, they ask us to be patient and instead start with strengthening both this fortress that is the body and the soul that resides within, even before bringing us to the threshold of more mystical things to be encountered later. For this purpose, they take us through four primary stages. They walk us through to be a servant first. We come to sit in their presence and learn about the path. We take care of the place and its visitors. We take care of all the needs.
Then they take us as a son or daughter. We are taught the processes and rituals and are told to carry them out. They come by guiding us when necessary.
They then take us as a companion. As Tavayogi said, "Only now the true journey begins", we are taken on a journey, physically tracking the jungles, climbing hills and staying in caves.
Only after crossing these three stages do they bring jnana to dawn on us. The various paths and stages on spiritual development and the respective stages of Mukti as revealed in the SHIVA GNANA SIDDHIYAR is translated by G. Vanmikanathan in his PATHWAY TO GOD TROD BY SAINT RAMALINGAR.
Then they take us as a son or daughter. We are taught the processes and rituals and are told to carry them out. They come by guiding us when necessary.
They then take us as a companion. As Tavayogi said, "Only now the true journey begins", we are taken on a journey, physically tracking the jungles, climbing hills and staying in caves.
Only after crossing these three stages do they bring jnana to dawn on us. The various paths and stages on spiritual development and the respective stages of Mukti as revealed in the SHIVA GNANA SIDDHIYAR is translated by G. Vanmikanathan in his PATHWAY TO GOD TROD BY SAINT RAMALINGAR.
| Path | Also known as | Meaning | Description | Type of Mukthi gained | |||
Sariyai | Taatamaargam. | The path of a servant. | Were I to define Taatamaargam, it is sweeping the floor of Sankaran’s temple, scrubbing it with cow-dung water, plucking flowers and preparing many garlands and chaplets for the Lord, singing his praises, lighting lamps in the temple, maintaining a flower garden (for supplying flowers for the Lord's worship), and when coming across a person in the holy garb of a devotee of Civan, enquiring of him, “What is the service I can do for you, please command me”, and doing such services. | Salokyam which means gaining a Darshan of God, having a vision of him for a certain period or being in the same world as God, just as a servant lives in a king's palace. | |||
| Kriyai | Sarputramaargam | The path of the good son. | New fragrant flowers, incense, lamp, materials for the bath, offerings, with these in hand go to a suitable place, clean the place by the five processes, place a seat (for the God), install the image of God thereon, meditate on the form of God and the light that is God, invoke him to descend and occupy the image, worship him with great devotion with flower offerings and songs and obeisance, perform with ardor the religious acts associated with the sacrificial fire. Those who do these acts daily will abide by the side of the Lord. | Saameepam means that the devotee gains the privilege of being close to God in his audience chamber for a period. | |||
| Yogam. | Sagamaargam. | The path of companionship | Being engaged in the contemplation of the whole effulgence by the process of controlling the (five) senses, obstructing the flow of the two breaths and bringing it to a state of non-motion, gaining knowledge of the six centers (plexus) (in the body) and understanding their deep significance, passing through them to the top, partaking of the ambrosia from the region of the moon (within the human body) and storing it up to the fullest extent in the body, and other acts; in short, going through all the eight phases of Yoga. | Saarupam, which means a pada-mukthi, or a graded Mukthi where the devotee gains for a period a similarity of form with God. | |||
| Jnanam. | Sanmaargam. | The best or true path. | Learning all the arts, the Puranas, the Vedas, the Sastras, the philosophies, creeds, etcetera, learning the contents of several religions from top to bottom, knowing what is God, what are creatures, what the Malams, seeking the good path which discloses the transcendent Shivam, and gaining the privilege of becoming one with Civan without any trace of the sense of separateness of gnosis (knowledge), the thing to be known (i.e. The Godhead) and the knower. | Saayutchyam, which means union with the Godhead. | |||
P. Thirugnanasambandhan in his "The Concept of Bhakti" published by the University of Madras, 1971, clearly leads us into these stages.
The soul inspired by the highest goal of communion with God passes gradually from one stage of spiritual enlightenment to another. Starting from the first rung of the ladder, as the servant of God, the soul practices Carya, consisting in external duties such as cleaning and lighting God's temples, adorning the images of God with garlands, praising God and attending to the needs of devotees. For these deeds the soul is rewarded with Saloka or dwelling in the region of God.
From being a servant, the soul in the Kriya stage becomes a son of God, and renders more intimate service than before, such as invoking God's presence, serving him with love and praise and other acts of service like Sivapuja, besides attending to the burning of incense, collecting flowers etc. the reward for service of this type is Samipya or dwelling near God.
In the next stage of Yoga, the Sakha Marga the soul becomes the friend of God and thus is nearer God. Withdrawing its senses from the material objects, it concentrates on the contemplation of Siva. This is rewarded by Sarupya, which is to have the same form as Siva but not the essence.
The soul has to progress further in the Jnana Marga to reach the final goal of Sayujya from where there is no return. Sayujya is a state of union of God and soul, a mysterious union of either, so that God and soul exist with their respective attributes, the former as the source of bliss and the latter as the recipient of the same.
And when do all these take place? Siddha Sugabramar in his "Gnana Suthiram" reveals when this happens.
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.
Tavayogi quotes Thirumular on when these happen to take place.
பக்தன் கிரியை சரியை பயில்வுற்றுச்
சுத்த அருளால் துரிசற்ற யோகத்தில்
உய்த்த நெறியுற் றுணர்கின்ற ஞானத்தாற்
சித்தங் குருவரு ளாற்சிவ மாகுமே
Both Thirumular and Tavayogi put it beautifully. Pursuing the practice of both Sariyai and Kriyai, and when the Divine showers his grace, he brings the devotee to the state of Yogam (Union). With the Gnana that is experienced as a result, together with the grace of the Guru, the Sittam becomes Shivam then. For all these to happen one needs to be a devotee or bhakta first. Tavayogi had mentioned to us that our efforts were two stages, then the divine comes to take us to the higher stages.
"Shivagnana Siddhiyar Supakkam" speaks about these stages. The first stage Sariyai (Taatamaargam) is that of living in the world of Shiva, serving him as a servant would. But sadly with our arrogant attitude, thinking that nature and Shiva are indebted to us, forgetting that we only survive because of both, with the veil of ignorance covering us, we fail to see the truth, living life as we desire giving in to our enormous appetite for wealth and pleasures.
The stage is now set for us to progress to the next rung of the ladder. Agathiyar brings us to sit in our homes to conduct and perform rituals and prayers by ourselves, later giving us the courage to perform them in public places. He brings us to Kriyai. If in pursuing the path of Sariyai, we served in Shiva's abode, in Kriyai, we invite by invoking Shiva to move into our homes and begin to serve him now. Kriyai (Sarputramaargam) is adopting the role of the son, inviting the deities into the home, offering flowers, offering incense, articles for the ritual ablution of the idol, food offerings, worshiping, praising and eulogizing God with love, and performing rituals and keeping alive the sacrificial fire. By performing worship of Shiva daily, thus the devotees abide close to Shiva both in thought and deed.
Once the heart opens, the divine begins to work on us. For this purpose, he sends a guru to guide and mold us. But we have to take him and his work seriously, follow his talks, teachings, techniques, and practices. He came as Tavayogi, Acharya Gurudasan, Master Uva and Master Arunan to teach us Yogasana and Pranayama. These made our body fit and an ideal vessel for better things to come our way.
"Shivagnana Siddhiyar Supakkam" clearly establishes this path. Yogam (Sagamaargam) is observing Ashtanga Yogam, taking control of the senses, regulating the breath, realizing the essence of the six adhara kundalini chakras and worshiping their presiding deities, ascending to Brahma Randhra and inducing the lotus bud to blossom, stimulating the sun mandala there and taking on the resulting ambrosia spread all through the body, worshiping and meditating on the effulgent Shiva, these devotees beget the form of Shiva.
The final path, Gnanam (Sanmaargam), - taking in the wisdom from all the holy scriptures, the devotee merges with Shiva.
Ramalinga Adigal had drawn up clearly the many milestones one has to encounter and move on, continuing the journey that brings one face to face with his creator. (Source: AN INTRODUCTION TO THE PHILOSOPHY OF RAMALINGA SWAMI by Dr. C Srinivasan, published by Ilakkia Nilayam, Tiruchi, 1968 (Srinivasan).
| Various states of the soul. | The 16 stages and above of spiritual experiences. | Experiences (Nilai). | Stages. | Paths. |
| Human beings leading a mundane life without even a thought of its transient nature. | 1. Jeeva Sakiram. Normal wakefulness. | 1st stage. | ||
| 2. Jeeva Sorpanam. Normal dreaming. | 2nd stage. | |||
| 3. Jeeva Suluthi. Normal ignorance. | 3rd stage. | |||
| Spiritualist aware of momentary nature of life; conscious of the world and external objects; enjoys gross things. | 4. Sutha Sakiram. Perfect wakefulness. 1st state of the soul. | 1st stage. | Sariyai. | |
| Seeking to see the Lord and feels inseparable; untiring search for God; enjoys subtle things. | 5. Sutha Sorpanam. Perfect dream. 2nd state of the soul. | 2nd stage. | Kriyai. | |
| Only God; neither dreams nor desires; soul temporarily one with Brahman enjoys bliss. | 6. Sudha Suluthi. Perfect ignorance or sound sleep or dreamless state. 3rd state of the soul. | 3rd stage. | Yogam. | |
| 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. | 7. Sudha Turiyam. Perfect experience. Supra-mental awareness. 4th stage of the soul. | Supreme grace. Arul Oliyal. | 4th stage. | Shiva Jnana Nilai. |
| 8. Para Sakiram. Higher wakefulness. | ||||
| Enjoys grace of Lord and ecstasy. | 9. Para Sorpanam. Higher dream. Supra mental dream. | |||
| Shackles removed by Arutperunjhoti; heavenly experiences. Above this stage, God is un-manifested. | 10. Para Suluthi. Higher ignorance. Supra mental unknowing. | 1st stage. | 1st divine path. Sithantham. Sutha Sithantham. | |
| 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. | 11. Para Turiyam. Atma Tarisanam. Supra-mental perfection. | Ananda Nilai. | 2nd stage. |
2nd divine path.
Vethantham. Sutha Vethantham. |
| 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 Sakiram or Shiva Sakiram. | 3rd stage. | 3rd divine path. Sutha Nathantham. | |
| Descent of divinity in the individual. | 13. Guru Sorpanam or Shiva Sorpanam. Supreme dream. | 4th stage. | 4th divine path. Sutha Kalantham. | |
| Supreme grace flows and prepares aspirant for the next stage. | 14. Guru Suluthi or Shiva Suzhuthi. Supreme tranquility. | 5th stage. | 5th divine path. Sutha Bothantham. | |
| 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. | 15. Guru Turiyam or ShivaTuriyam. | Anandha Nilai. Periya Shiva Anubhavam. | 6th stage. | 6th divine path. Samarasa Sutha Sanmaarga. |
| There are still higher stages that Ramalinga Adigal hesitates to express. | 16. Sudha Shiva Sakiram. Absolute supreme consciousness. | |||
| Sudha Shiva Sorpanam. | ||||
| Sudha Shiva Suluthi. | ||||
| Sudha Shiva Turiyam. | ||||
| Sudha Shiva Turiyateetam. |
Ramalinga Adigal starts describing the journey beginning with humans who lead a mundane life without even a thought of its transient nature. They might pass by a place of worship but will never think of entering. He would not have the urge to even explore what is behind the walls. He is happy with his life minus the thought of the divine, the world and all things upon it.
Then one moves up the rung by becoming aware of the momentary nature of life. He becomes conscious of the world and its external objects. He takes his first step, coming into Sariyai.
Then wanting to see the Lord, the seeking starts. He steps into Kriyai. He feels inseparable from the divine.
Coming to Yogam, he wants only God. Once this desire is set aflame and burning in him the various veils covering the soul for generations are shed one after the other. The divine comes to cleanse the soul. A spontaneous love for God is felt at all times.
Next, the Grace of the Lord befalls him and he enters a state of ecstasy. If earlier he chose to see God with forms and had gained earthly experiences, beyond this stage, God is un-manifested and he begins to have heavenly experiences.
He moves to "taste" God. His Soul is charged with Divine Grace. He attains self-realization or Atma Tarisanam.
Next follows the state where he perceives God in the form of light. The Soul becomes saturated with compassion and love. He experiences the divinity within (Uyir Anubhavam). Henceforth the extent of achievement is dependent on the grace of Arutperunjhoti. He then enjoys Supreme Grace (Arul Anubhavam).
The higher stages are heavenly stages and beyond human perception where the mind fails to conceive and all senses cease to function.
Then the descent of divinity into the individual takes place. It is not over yet for the Supreme Grace flows and prepares the aspirant for the next stage.
The body transforms into the Pranava Deham or body of Grace. Merging with Arutperunjhoti, the state of deathlessness or conquest of death is achieved.
Hold the horses for the journey is still not over yet. There are still higher stages that Ramalinga Adigal hesitates to express.
And where am I? Where do I stand on this journey, I ask myself.
Ah hah! I see myself right there towards the bottom of the rung at stage 5. I have a long way to go.
Ah hah! I see myself right there towards the bottom of the rung at stage 5. I have a long way to go.