WHO ARE YOU AGATHEESA?

Spiritualism these days has come to be discussed, learned, debated, adored and seen rather than entered, ventured, explored and traveled. The search for the divine has become too academic with classes and courses offered, and certificates handed out. Spiritualism is being offered as an academic degree. Is it then only within the reach of those who can afford the fees to enroll or attend these courses?

When I attended a puja in a temple back then in my bachelor days, upon finishing the yagna, the priests passed around the coins that were placed in the sacrificial fire for a price, asking us to bring back Goddess Mahalakshmi to our homes. The lucky coin will bring in riches he added. I asked myself what about those devotees who had equally attended the puja but could not afford to pay the price? Would the Goddess deprive them of wealth? Does God have a price too? I walked away refusing to pay to buy God that day. God was sold as a commodity.

Soon I detested the need to have middlemen or engage them in all religious matters. When I moved to my own house, I brought all the pictures of the Gods and Goddesses I had been worshipping over. My family and I conducted our own puja, whatever little we knew. The Gods and Goddesses moved in with us.

I took up the worship of the Siddhas in my home. Today they too have made my home their home. I am glad Tavayogi took me on a virtual walk around his ashram, narrating what he did and showing me photos of the activities when he was in Malaysia. It triggered me to visit his ashram, my first stay in one. I am glad he took me on his usual morning walk around his ashram the morning after I arrived at his ashram. He shared the news that Agathiyar had come the night before and asked what he was giving me. I am glad that he took me on a walk to the hills and jungles of Uthiyur where he showed me the cave where he had meditated during his wanderings. I was witness to the sacred ash materializing out of nowhere in the cave of Konganar. I am glad he took me on a walk to the falls at Kalyana Theertam and the caves of Kutrallam - my very first stay overnight at a cave. I am glad he took me on a walk to Agasthiyampalli and Papanasam where Agathiyar opened his eyes in his statues. I am glad he took me on a walk around Palani and Thiruparankundram, where I got my first taste of bliss. I was blessed to have my guru take me on these walks instead of have me sit in a classroom and conduct classes. Agathiyar says that the experience he gives us will make us wiser and all the doubts and questions we have had will be clarified and answered. Hence the reason he asks us to stop questioning. Rather than have a question-answer session in class, he prefers to let us have the experience and learn from it. Ma too told us that the Siddha path is one of learning from experience. One's experience will become wisdom to another. True to what we were told, Ramalinga Adigal's experience and those of the Nayanmars, Alvars, Siddhas and other saints stand as wisdom for seekers.

Soon Agathiyar came along to walk alongside us bringing the whole force with him, the Siddhas, and his guru Lord Muruga too. Both Tavayogi and Agathiyar got us to carry out numerous tasks that they handed out to us. We practiced, performed, conducted, toiled, and finally ran to deliver them. Today we stand proud that we have been part of their world assisting in their workings and doings. As a reward, they have showered on us things that cannot be mentioned nor spoken about. We can only stand in awe and amazement asking Agathiyar "Who are you?" 

This post is dedicated to Tavayogi and Gowri Arumugam who penned the lyrics for the title song of the album Agathiyar Geetham that carries the same question "Who are you Agatheesa?"

ON SIVA JHOTI & JEEVAN MUKTA

Ramalinga Adigal exhibits his total and unconditional trust in his savior when he sings a verse in his Arutpa upon coming to meet his guru and the path.

36. அம்பல வாணணை நாடின னே
அவனடி யாரொடும் கூடின னே.
37. தம்பத மாம்புகழ் பாடின னே
தந்தன என்றுகூத் தாடின னே.
38. நான்சொன்ன பாடலும் கேட்டா ரே
ஞான சிதம்பர நாட்டா ரே.
39. இனித்துயர் படமாட்டேன் விட்டே னே
என்குரு மேல்ஆணை இட்டே னே.
40. இனிப்பாடு படமாட்டேன் விட்டே னே
என்னப்பன் மேல்ஆணை இட்டே னே.
41. சன்மார்க்கம் நன்மார்க்கம் நன்மார்க்கம்
சகமார்க்கம் துன்மார்க்கம் துன்மார்க்கம்.

If only we too could profess such faith on our guru and the path?

I guess the Siddhas are saddened and frustrated at the lackadaisical attitude of his devotees for them to come personally and asked their devotees if they had totally surrendered to the Siddhas and their cause. Having taken numerous births to finally make it to the Siddha path, yet they seemed to be lost of direction. Agathiyar did not wish to throw the harness around them to restrain them, nor pull them in but instead, let them go their way, attracted by maya and its lure. He says once these souls are hurt as a result of indulgence in the products of maya, they shall come around. It reminds me of Ramalinga Adigal having sung that all those who opposed and ignored his experiences came around standing at his door later asking to be admitted in.

Many who have finally made it to the door, choose to wait outside, preferring to while their time, in talk or sightseeing not wanting to take the step in as yet. The lure of the material world is so strong that they find it difficult to shake it off. Their faith is distracted by numerous paths, gurus and their teachings. Although they proclaim they have faith on the Siddhas, they do not place trust and confidence on them. Their faith is akin to wanting sureties or guarantees; wanting to see someone come along and take the leap before feeling that it was safe for them to do so too; or as David Miller says they might insist on checking the ropes and bindings, maybe even consult an engineer, and then watch an elephant cross the rope bridge across the ravine before deciding to do so.

Recently Agathiyar spoke of two subjects that set me looking for its meaning and nature or state. Siva Jhoti and Jeevan Mukta.

In "Pathway to God Trod by Saint Ramalingar, Bharatiya Vidya Bhavan, Bombay by G.Vanmikanathan, we understand Siva Jhoti to be, "Civa-civa jothi should also be taken to mean “blissful, blissful Effulgence.”

Maanikkavaachakar also conceived the Godhead as jothi. In Civapuranam itself, the first decad of the Thiruvaachakam, when he begins the paean of praise in the 62nd line, he begins with the phrase, ‘maasattra jothi’, ‘Oh Immaculate Effulgence!’

தாயிற் சிறந்த தயாவான தத்துவனே
மாசற்ற சோதி மலர்ந்த மலர்ச்சுடரே
தேசனே தேனார் அமுதே சிவபுரானே
பாசமாம் பற்றறுத்துப் பாரிக்கும் ஆரியனே

And in the very first decad of bridal mysticism, Thiruvempaavai, the seventh decad in the Thiruvaachakam, he refers to the Lord as ‘arum-perum-jothi’, ‘the rate to gain Great Effulgence’.

In the decad called ‘Arut-patthu’, the Decad of Grace, he begins the first stanza with the phrase, ‘Jothiye! sudare! soozholi vilakke!’, Oh Effulgence! Oh Flame!, Oh Lamp of Encompassing Light!’

Abhiraami Bhattar lived engulfed by this very effulgence, so much so that when the king of Thanjaavoor rudely woke him up from his nirvikalpasamaadhi and asked him what day of the month it was, he promptly replied that it was the full-moon day while actually, it was the new-moon day!

Who is a Jeevan Muktha, what is Jeevan Mukthi?

The term ‘jeevanmukthi’ is used to describe this state of continued life in the body on the part of a knower of Brahman. A jeevanmuktha does not act on his own volition. God acts through him, speaks through him.The jeevanmuktha has imprisoned God in his heart, in every fibre of his body.

G.Vanmikanathan tracing Ramalinga Adigal's life in his book, arrives at the juncture where Ramalinga attains the state of Jeevan Mukti.

Here ends our Swaamikal’s journey on the Pathway to God. He has arrived. He has become a Jeevan Muktha, a seeker who has gained what be sought, who has reached the end of his quest. Swaamikal had indeed arrived at his goal, at his journey’s end, and that he has nothing more to do on earth than to spend the remaining years prescribed for him by praarabdha-karma in adoring contemplation of the Godhead and in loving service to all creatures.The point of utmost importance in Advaita is that every seeker after deliverance may hopefully aim at the goal of jeevanmukthi …

But having attained the state of Jeevan Mukthi Ramalinga yearns for everlasting evanescent bliss and eternal union. He yearns for videha mukthi.

Liable as it is to disease and decay, to pain and putrefaction, the Jeevan-muktha now longs for release from the body, longs for death. The body which was an asset so long has become a liability as soon as the Jeevan-muktha state has been attained, as soon as the mystic union with God has been achieved. The mystic lives with a dread for his companion, the dread of losing the bliss, the ecstatic union with God. So the Jeevan-muktha now longs for death, for release from the human body, for eternal bliss and union everlasting. He has obtained, it is true, supreme bliss, but still not evanescent bliss; he has obtained union with God, but still not eternal union. 

On having these beatific visions, wisdom and peace descend on the mutinously impatient Jeevan-muktha, impatient for death, impatient to shed the human body, impatient to gain videha mukthi - disembodied release from the cycle of death and birth.

Tirumular asks that even this yearning to be dropped just as Manikavasagar realizes too.

Realising the futility of his wilfully and mutinously longing for death in disregard of the divine will, Maanikkavaachakar reaches the peak of his spiritual career in the 33rd decad, the kuzhaittha-patthu, where he surrenders totally and without reservations to the divine will. He gives up the last and the most difficult of all desires to give up, the desire to reach the haven of the feet of the Lord. Such renouncers are called veedum vendaa viralin vilanginaar, men of the proud distinction of not desiring mukthi even.

AGATHIYAR KUDUMBAM

We have come a long way on the path of the Siddhas. Having unknowingly accomplished the 5 tenets that Agathiyar spoke about at the Tamil Sangam, I thought our purpose in taking this birth had been accomplished. So I thought I should wind up this blog for everything has been said by Agathiyar through his address to the seers, Siddhas, and Rishis on man's purpose in being born. But due to the love of the Agathiyar Vanam Malaysia (AVM) Family that took on a new name Agathiyar Tapovanam Malaysia (ATM) given later, I was obliged to let it be. Today in appreciation and in return for their love, I thought Agathiyar Kudumbam (AK) would be an apt name for this loving family. Sailaja says of our family: 

"Enjoying my flight. The crew is doing a great job serving us delicious treats. Sharing experiences with co-passengers, praying for others, serving the needy and working on shedding the ego for the soul to come out of Maya... loving every moment of this spiritual journey. Thank you Aiya for this luxurious, blessed charted flight. Extremely grateful to be part of Agathiar Kudumbam."

Just as I began to settle down feeling satisfied that we have carried our obligation towards Erai and fulfilling our purpose here, Agathiyar calls me up for an Aasi Nadi reading and tells me the journey has not ended. We need to strive to attain a state known as Jeevan Mukti. And so I turned my attention searching for what the saints have said about this state and how do we approach it. A couple of days ago, Agathiyar spoke about Jeevan Mukti again and also mentioned Siva Jhoti. So I turn towards sourcing for information on this subject. I believe Agathiyar is mincing and throwing in new words each time he spoke to us, to keep this blog alive. 

Again Agathiyar tells us that there is more to come. He tells us to brace for more tasks ahead. The feeding frenzy will grow to larger scales. But the participants will dwindle for only the strong at heart shall remain to carry on the work. Those overpowered by Maya will tend to leave for now. Once they work it out they shall return. This reminds me of similar verses that Ramalinga Adigal sang in his Arutpa.

We shall carry out his dictates as usual and await his directive from time to time.

THE GOING GETS TOUGH

Having boarded Agathiyar Airlines, as we take our seats and strap on the belts, the pilot comes on air to welcome us. While traveling with him, Agathiyar took time to spelled out the ways and means of saving our souls. Agathiyar surprises us with the message and assurance that all of us shall eventually reach the state of Jeevan Mukti. But we need to come out of Maya first. If all this while we have been working on the body that is only a sheath or covering, adorning it with cosmetics, clothing and ornaments, bathing it, feeding it, and praising the self and each other and inflating the ego, now he wants us to work on the soul. He wants us to take responsibility for our actions, and change accordingly, only then the soul comes out of Maya. The soul needs to grief over the sufferings of others. Then compassion begins to well in us. It's only when the soul feels the pain of another that it shall come to and remain on the path of the Siddhas. We need to work on this before we disembark. He says he shall guide us further from there.

Looking back at this journey it is rather amazing to note how Agathiyar took us by the hand to walk his path, grooming us into strong personalities who understand the reasons for our birth, and the workings of karma; who take measures to rectify the wrongs done; who defy all wrong teachings, who first serve Erai through Sariyai, then conducting prayers through Kriyai, followed by bringing the divine energy within through Yogam and finally yearning to merge with the Divine in Jnana.

Bringing us to visit temples as a devotee or Bakta, he then introduced us to Kriyai through having us conduct and perform rituals. Besides telling us that a simple ritual like lighting the sacrificial fire or homam can dispose of our karma, he brings to our attention that this simple act would save the world too. From asking for individual desires to be fulfilled while at the altar or temple, he brought us to perform rituals for the sake of humanity. Then he brought us to gurus and upagurus who introduced us to Yogam. The techniques and practices helped enhance the physical body to bring it to a state of purity preparing it for the descent of the Divine. Now the Divine comes directly to bring us Jnana.

Bringing us to understand our role and true purpose in taking this birth, Agathiyar slowly brought us to understand the soul within and work on it too. We understood the soul to be the bridge that connected the body with the spirit. He brought us to strengthen the soul or gain Atma Balam by using the body as a tool. If initially we were told to gather merits or points by carrying out acts of dharma and service, leading to an accumulation of good karma that can be used to offset and balance those wrongs done intentionally or otherwise, slowly he brought us to realize that beyond and above collecting Bonus Link points that can be exchanged for gifts later on, these acts of charity serve the very purpose of dissolving the stone-hearted who never gave a second glance or look at the plight of the poor and hungry. If through worship the soul cried for the grace of the divine, his blessings, or arul and darshan or vision, now by doing charity, his soul now griefs for the pain and sufferings of the a small section of society who are exposed to continuous suffering and misery. Then his glance falls on the sufferings and pain of animals too. Ramalinga Adigal went a step ahead and it pained him to see the plants and crops wither. Compassion arises in the hearts. Only when the soul griefs for the sufferings of others shall one come out of Maya says Agathiyar. The day we win over Maya and its grip and hold on us, is the day we could possibly come to the fold of the Siddhas. The day compassion arises in us is the day we gain access to the Siddhas. Hence the Siddha Margam is not for the masses as seen in Bakti and the temples, says Agathiyar strongly. It is definitely not for window shoppers and spectators. It is not for people who come to fulfill their material desires. If in Bakti we served Erai as a servant first and later as a son, in Siddha Marga the divine and his apostles come as companions to prepare us for the merger or union or Yogam that takes place later. In the moments of union, the Divine comes as the Mouna Guru or Silent Guru and Jnana dawns.

Agathiyar has asked us to drop all questions to avoid further confusion. The jnana or wisdom that sprouts out of all the experiences he shall give henceforth will answer all our doubts, queries and questions. He asks us to seek help from the Siddhas in all our ventures. Just a calling out of their names is sufficient for the Siddha to answer our call. The most compassionate Siddhas at times lament at the happenings that man has brought onto him and his world. We are told that there is much to be done and that both Agathiyar and Lord Muruga shall guide us further. He asked us to prepare ourselves to take on the new commitments. He asked us to continue feeding the hungry as he reiterated that the food shall turn to become medicine for them. Unlike common belief, Agathiyar reveals that this path is not for the masses as in bakthi. He says the number of devotees on the Siddha path will shrink with those who came as spectators leaving and only the determined hardcore aspirants shall remain. Once the devotees shed their hold on Maya they shall seek out the path of the Siddhas again. As for now we are asked to step back and watch the divine play take place for the stage is now theirs and the game is no more in our hands.

AGATHIYAN AIRLINES

When Kugan and Kogie came over to Malaysia from Johannesburg, South Africa on a visit some time back, the ATM family gathered around and we talked about our dear father Agathiyar and his many lilas. Kogie jokingly mentioned that it looked like we needed to charter a plane if we were to visit his abodes in India as his devotees at ATM had grown in number. Kogie than immediately came up with the name Agathiyan Airlines for the flight.

Although we are not physically aboard the plane but we have often envisioned boarding the plane to a destination of his choice. Drawing up a fictitious flight, and posting it in our Whatsapp group recently brought an immediate response from the ATM family, many listing their names to get on board the flight, with almost all of us not knowing we were heading and some requesting certain special seatings and asking to carry out tasks while on board.

Seeing the expanding list of names, Kogie messaged,

"Shan aiya. When we first spoke about this airline...it was a joke (aunty Mages will remember it will). Since then Shan aiya you have been raising and elevating our consciousness so high...it would appear that this airline ✈ is becoming a reality and manifesting itself "I love it 👏. It all started as a joke but indeed it was a desire and as it turned out I had planted the seed with the right person. It would not be possible were it not for your efforts, hard work, time and commitment aiya. The journey has been arduous but you grew and nurtured us to this point. In your last posts you have been advising of surrender ...almost like get aboard on this flight take some rest and let the pilot fly until the next instructions come🙏🙏🙏. Sounds amazing."

True to what Kogie said, Balamurugan too threw caution (and questions) to the winds and answered, "Why worry about the destination, since we are already in Agathiyar Airlines. I'll just enjoy the journey" and volunteered to serve us, as usual, "While all of you enjoy the flight anxiously, let me serve you with wonderful refreshments. Enjoy godliness with a full stomach."

Prithviraj brought some cheer to us too, "In Maharashtra for exceptionally great saint and devotee  Saint Tukaram, Lord Vishnu sent Vimana for him to come to Vaikuntha. This may happen with us too...Of course, the onus is on us to shed the weight of ego."

Bala Aiya agreed, "Thoughts create reality. We will all reach the agasthiyar mandala."

Sanjiv ji chose to take up the task of welcoming us, "Appa just told me u will b part of the crew on board. ... so that gives me the privilege of welcoming you all on board Agathiar Airlines."

Roshan who came last to view the list, messaged, "I m little confused on this new airline company which is having many followers. Some1 please enlighten me" and went on to add his name without waiting further.

When asked, "How is it you do not know anything (about the purpose of the list that was up and the flight) but yet boarded the plane blindly", he answered beautifully, "When the flight name itself is Appa's name. How wrong can this flight be heading towards 😊 Where his name is, my faith is there! Rather than thinking and discriminating what I think is right and wrong and which path and how and who, I will rather be blind and follow Appa. I TRUST HIS destination more than my destination."

When we released the audio Cd "Agathiyar Geetham" a couple of years back, Roshan provided all the equipment and manpower and handled the audio and video show for the official launch of the Cd, free of charge. When I asked him for his business card stating that I shall use it on the blog as an advert for him, he replied, "It's enough that Appa knows Uncle." There you go. Such deep faith and devotion in Agathiyar. These are the types of great souls that Agathiyar has brought together at ATM.

Bala Chandran quickly came up with a visual announcing the flight while others began listing their names.

Flight AA1 Agathiyan Airlines is in mid-flight. Destination will be determined by Agathiyar. List of passengers: Mahindran, Manimala, Abinaya, Malarvathy, Bala Chandran, Rekha, Agatheesan, Nalini Rajalingam, Rajalingam, Sanjay Durgaprasad, Poorna Prasannakshi, Magaswari, Thirumalar fly, Rajah fly, Jegan, Darshini, Sahalini, Sowmiya, Subashini fly, Yuvarani (window seat pls), Harikrishna, Parames, KS Maniam, Balachanders (Business class) Sailaja & fly, Mr Mrs Sharmanan, Raakesh, Srividhya, Guna & fly, Vevageran & family, Thines, Praba, Ushalini, Vinesmaran &  Gowri, Shanga (Co-Pilot Seat), Balamurugan (Steward), Suren & family, Pedro, NS Shanmuganathan, Dyalen, Vimala, Vinthaa, Stan, Theeran, Nanggai, Kogie & family, Mr and Mrs Chaturvedi and family, Sanjiv, Mona and kids, Roshan & Family (Steward & Stewardess), Pruthvi and family.(Can do any (spiritual) work to board this flight) and Gayathri. I figure, that this could be taken as a sangalpha, a desire placed at the feet of the divine.

I thanked them, "Tqvm ATM family for taking the flight and flying with Agathiyar Airlines. Be assured that you are in safe hands from this moment on" and moved to change the name of the group to Agathiyar Kudumbam.

Having boarded Agathiyar Airlines, as we take our seats and strap on the belts, the pilot comes on air to welcome us. While traveling with him, Agathiyar took time to spelled out the ways and means of saving our souls. Agathiyar surprises us with the message and assurance that all of us shall eventually reach the state of Jeevan Mukti. But we need to come out of Maya first. If all this while we have been working on the body that is only a covering, covering it with clothing and ornaments, bathing it, feeding it, and praising the self and inflating our ego, now he wants us to work on the soul. He wants us to take responsibility for our actions, and change accordingly, only then the soul comes out of Maya. The soul needs to grief over the sufferings of others. Then compassion begins to well in us. It's only when the soul feels the pain of another that it shall come to and remain on the path of the Siddhas. We need to work on this before we disembark. He will guide us further from there.

He has asked us to drop all questions to avoid further confusion. The jnana or wisdom that sprouts out of all the experiences he shall give henceforth will answer all our doubts, queries and questions. He asks us to seek help from the Siddhas in all our ventures. Just a calling out of their names is sufficient for the Siddha to answer our call. The most compassionate Siddhas at times lament at the happenings that man has brought onto him and his world. We are told that there is much to be done and that both Agathiyar and Lord Muruga shall guide us further. He asked us to prepare ourselves to take on the new commitments. He asked us to continue feeding the hungry as he reiterated that the food shall turn to become medicine for them. Unlike common belief, Agathiyar reveals that this path is not for the masses as in bakthi. He says the number of devotees on the Siddha path will shrink with those who came as spectators leaving and only the determined hardcore aspirants shall remain. Once the devotees shed their hold on Maya they shall seek out the path of the Siddhas again. As for now we are asked to step back and watch the divine play take place for the stage is now theirs and the game is no more in our hands.

As I picked up the compilation of some selected songs from Ramalinga Adigal's Thiruarutpa that I had gathered for my rendition and use, after singing a couple of songs from it I then picked Ambalatharasey Arumarunthey. https://drive.google.com/file/d/1uaJSlbQ3-XDxbB13wJ9mAsA6lilwWqE_/view?usp=sharing We had sung this song numerous times but yesterday a particular line 39. இனித்துயர் படமாட்டேன் விட்டேனே என்குரு மேல் ஆணை இட்டேனே brought the singing to an abrupt stop. The singing had ended so has the journey. This verses by Ramalinga Adigal depict total surrender to the feet of the divine Guru. He has placed all his problems at his Guru's feet and vows that he shall not sulk in worry.

36. அம்பல வாணணை நாடின னே
அவனடி யாரொடும் கூடின னே.
37. தம்பத மாம்புகழ் பாடின னே
தந்தன என்றுகூத் தாடின னே.
38. நான்சொன்ன பாடலும் கேட்டா ரே
ஞான சிதம்பர நாட்டா ரே.
39. இனித்துயர் படமாட்டேன் விட்டே னே
என்குரு மேல்ஆணை இட்டே னே.
40. இனிப்பாடு படமாட்டேன் விட்டே னே
என்னப்பன் மேல்ஆணை இட்டே னே.
41. சன்மார்க்கம் நன்மார்க்கம் நன்மார்க்கம்
சகமார்க்கம் துன்மார்க்கம் துன்மார்க்கம்.

And so did we leave our worries to him. The moment we did that he called out to us and spoke to us the words that I have shared in the fictitious cabin of flight AA1 of Agathiyan Airlines.

He spoke about one of the many forms of Jhoti that Ramalinga Adigal reveals - Siva Jhoti. Well, Agathiyar has given another topic for me to research and read and share with you. As for now I only came across it mentioned at http://www.thiruppugazh.org/?p=28

In his Jyoti Agaval, Vallalar describes the four manifestations of Jyoti;

• Suyam Jyoti is the Atman, the Self that reveals as Suyam Jyoti. 

• Param Jyoti denotes the Vast Grace Light prevalent throughout the universe.

• Arul Jyoti pertains to the Divine Light that is inherent in the entire space and expressed by way of grace and

• Siva Jyoti - The infinite power of Siva is expressed in the form of Siva Jyoti. 

We come across Siva Jyoti mentioned in The Gurbani - Sri Guru Granth Sahib, SGGS 1238) quoted in http://www.gurbani.org/articles/webart147.php

Upon awakening to the Divine Light within (Siva Joti), Maya banishes, and doubts are eradicated (The Gurbani - Sri Guru Granth Sahib, SGGS 1238).

Those who become the Gurmukhs are blessed with the Divine Light of the Lord (Siva Joti); Maya comes to serve them (The Gurbani - Sri Guru Granth Sahib, SGGS 1324).

He who dwells in the the core of his very Being, and there begs for alms (of realizing God). Such a renunciate ascends to the Realm of Pure Consciousness, Siva Puri, within.(The Gurbani - Sri Guru Granth Sahib, SGGS 952)

One who dances (or remains) night and day in Divine Consciousness, he eradicate the spell of Maya (Sakti), from within; once linked to the Supreme Being within, Siva, one will not fall asleep to Maya's delusion again (The Gurbani - Sri Guru Granth Sahib, SGGS 506).

Having eradicated Maya from within, by the Divine Grace, the mortal becomes established once again in the Divine Consciousness within (The Gurbani - Sri Guru Granth Sahib, SGGS  1276).

You have staged this play in the world, and infused egotism into all beings. In the one temple of the body are the five thieves, who continually misbehave. The ten brides, the sensory organs were created, and the one husband, the Self; the ten are engrossed in worldly pleasures. This Maya fascinates and entices them; consequently, they wander continually in doubt. This is Your own sport: You create both sides, the play of Siva-Sakti from within. You sport watching Spirit loses out to matter or Maya. But You from within leads one to merger with the Truth and saves from Maya; like the bubble emanates from the water, and once again merges into the water (The Gurbani - Sri Guru Granth Sahib, SGGS 1096).

All living entities or Jeeva belong to God's Transcendent aspect. Hence the True Nature of Jeeva or soul is Siva, Pure Divine Consciousness. This Divine state of Pure Consciousness is synonymous to many other terms such as Jeevanmukti, Turiyaa, Chauthaa Pada, Dasam Duaar (Tenth Gate), Sahaj, Baygumpuraa, Awakening of the Satguru within, Divine Grace, Kingdom of God or Heaven, Mool-realization, and so on. In this Divine state one's worldly life and Spiritual aspiration become harmonized, and he sees God inside and outside everywhere. 

However, due to contact with the three modes of material nature or Maya (Taamas, Raajas, and Saatav), the soul becomes conditioned. It then behaves as "limited", "mortal", "deluded" and "miserable" and commits Mayaic Karma. To say it in a deeper sense, as the immanent and the Transcendent is one and the same, the Siva, the Supreme Subject, through His Shakti conceals His True Nature and takes the form of the mirage-like world-appearance.  

When the Maya-stricken consciousness of man comes to rest in Realm of Pure Divine Consciousness within, he becomes Jeevanmukta: remains dead while yet alive (The Gurbani - Sri Guru Granth Sahib, SGGS 1257).

When the Satguru (Self, God, etc., is awakened within), He becomes our Protector; through His Divine Light, the Wisdom is attained (The Gurbani - Sri Guru Granth Sahib, SGGS 1328).

This brings us to wonder with awe the majestic nature and status of the Siddhas who win over all the laws of nature, the divine laws, the common laws etc. Prapanjam or matrix comes to serve them; Nature comes within their control; they come to manipulate the planets; Maya comes to serve them. The Siddhis come within their reach. Amazing. And it's blissful to know that we are traveling with them.

COME TRAVEL WITH US

In all my Nadi readings, Agathiyar has been stressing on the need and importance of prayers. After rigidly holding their hands and walking their path, Agathiyar decides to gift us and share his Moola Mantra in the Nadappu Aasi Nigandu Nadi, my 40th Nadi reading on 19.4.2011. 

ஓம் ஸ்ரீம் ஓம்

சற்குரு பதமே

சாப பாவ விமோசனம்

ரோக அகங்கார துர்விமோசனம்

சர்வ தேவ சகல சித்த ஓளி ரூபம்

சற்குருவே ஓம் அகஸ்திய

கிரந்த கர்தாய நம

Aum Srim Aum Sarguru Patamay

Saaba Paaba Vimosanam

Rowga Ahungaara Durvimosanam

Sarva Deva Sagala Siddha Oli Rupam

Sarguruway Om Agasthiya Kirantha Kartaaya Nama

Translated it would mean, Chanting his Bija, Srim, and paying homage and surrendering onto his Holy Feet, it shall come to sever curses, sins (karma), and the much-dreaded disease, and ego. Agathiyar reveals that all the Devas and Siddhas are in the state of jhothi or light including Agasthiya, the Sadguru and savior and embodiment of the grantha script. 

Agathiyar goes on to list out the benefits gained by chanting this mantra. 

For the purpose of gaining joy in the family and mankind on the whole,

Thus I reveal, a magnificent moola mantra of mine,

to be chanted daily,

Mankind will gain if chanted,

All shall gain good health and all other gains,

Victory without hurdles shall one meet,

Miracles and joy will come your way,

By chanting thus and conducting prayers,

All shall gain Bliss (Yegantha Nilai),

By chanting this mantra,

Joy (Anandha Jyothi) shall rise in all and

Grace (Arul Jhothi) shall be seen and felt.

Agathiyar had started us on this journey of traveling his path by giving us numerous tasks to do. The first and foremost task for us was to understand our purpose in taking this birth. Towards that he brought us knocking on the door of the Nadi readers to know our past, present, and future through his revelations in ancient palm leaves known as the Nadi. He spoke about curses that stood in our way, as obstacles, in all our worldly ventures.  He spoke about our past sins (karma) that bring hardship and sufferings, illness and disease. He spoke about the ego that comes to veil and delaying our progress in achieving and fulfilling the true purpose of us in coming here. With our purpose known then, he asks that we come to his path. When we took heed to his asking, when we submitted to his wish, from that day forth, he showered his grace on us. Once we submitted and surrendered our ego to his feet, as the pali peedham or pedestal of sacrificial offerings in the temples was originally meant for, tearing the veil apart, he showed himself. He began to work on us. He began to bring us out of our selfishness and self-centeredness to work for the good of others too. Slowly he replaced our wants and desires with his wants and desires. We began to live for him, listening intently to his dictates, seeking advice and carrying out all his commands. He brought us to thank the divine creator or energy that goes by many names and forms, he himself addressing it as Erai, that brought forth our birth "through divine consultation with the lunar forefathers and their angelic hierarchies that co-exist with us down here", having assigned a Siddha and an angel too each individual soul for their upliftment. 

With the constant showering of his blessings through his Aasi Nadi, that came to us by way of living a purposeful, meaningful and fruitful life, our soul grew in strength gaining Atma Balam. Bringing us to showing appreciation to the divine that gave us an opportunity to take birth again to sort out our lives, Agathiyar brought us to thank all our caretakers both seen and unseen, in the present and the past. With all their blessings and grace showered on us, there is an obligation on our part then to "dutifully aid and help, the ongoing evolution of all co-existing human beings" in returning the favor. He engaged us in doing charity and other acts of dharma to fellow humans and all of his creation, aiding "the ongoing evolution of all co-existing beings and entities, existing upon the lower levels of the evolutionary ladder, dutifully supporting the manifested matrix or prapanjam."

Once we were deeply rooted in all the above, he reveals to us his speech at the Tamil Sangam where he had outlined the purpose of humans taking birth. To our surprise, we realized all his earlier commands to us tallied with the 5 tenets he spoke off. It brought us great joy in coming to know that he had guided us well. He then gifts us again, a state that of the Jeevan Mukta, asking us to work towards it. Today as we traverse this precarious state, he continues to guide us by holding both our hands.  We have no worry for we know that his hold is on us, his glance is continuously on us. Come travel with us. 

BE CAREFUL

Taking us by holding our hands, Agathiyar brought us to carry out the 5 tenets and today has brought us to work towards attaining the state of a Jeevan Mukta. Hence the reason for all the research on what and who is a Jeevan Mukta? 

In traveling along the path to arrive where we are today, we encountered many oppositions and obstacles and saboteurs, having battled them by way of ignoring them rather than confront them, they soon fell away as all troubles start when we tend to retaliate. Now as we stand before the gateway of Erai's kingdom waiting for Erai to access our eligibility and issue us a special entrance pass to enter his kingdom, we are warned of a trap door that could open up as we step in. We are told to keep our guard up and warned that if caution is thrown to the wind, we shall find our self back at the lowest rung of the snake and ladder of this spiritual search and journey.

In the "Metaphysics of Saiva Siddhantam - Sivagnana Boodham by Thiruvilankar Canagarayar, l96l, we read that,

Jivan Mukta is one who has attained Pati Jnanam. As he is living in a body, his senses may lead him astray and he may not be able to maintain his status as a Jivan Mukta. This is due to Vasana Malam or old habit acquired by long association with pasam or world. The Jivan Mukta who is released from pasam on the attainment of Spiritual illumination (Pati Jñānam) has a tendency to be drawn in by pasam, the evil, owing to his past association with it. When the soul through divine knowledge has realised God Who cannot be known, by Worldly or pasa Knowledge and its self-knowledge or Pasu knowledge (TharPethan), the soul is liable by old habit or Vasana Malam, to revert to the world and thereby to lose its hard-earned divine wisdom, Patti Jnanam. If the enlightened Jivan Mukta returns to the world with affection, he loses his illumination of the Spiritual Reality and becomes ignorant of Him and involved in the world of pasam. As long as the Jivan Mukta lives in his physical body, it is possible for the Jivan Mukta to revert to the world and become interested therein by the recollection of its old habit (Vasana Malam), just like the smell of asafoetida lingers on in its receptacle, even after the removal of asafoetida therefrom. The Jivan Mukta who has attained Siva Jnanam should keep up the realised state without yielding to the age-long tendency to revert to the world. 

When Vasana Malam attacks the Jivan Mukta, he must be protected, as he would otherwise fall a prey to pasam and thereby he would forego the illumination received from God. As the protection of the Jivan Mukta is essential he must be associated with Jivan Muktas or true Jnanis replete with immense love unto God, and not with souls bound by pasam. If his thought, desire and activity (Jñāna, Ichcha and Kriya) impel Jivan Mukta, at times to pursue the three-fold Pasam whose nature is to induce him to forget God and prevent him from attaining His Sustaining Feet which are like the blossoms of red lotus, the Jivan Mukta is now directed to wash off the three fold pasam with Jnana-water or spiritual wisdom. In order to first get rid of the Vasana Malam, he has to concentrate his thought on God, and worship him steadily with love; then he will not lose his hard-earned union with God.

Sariya, Kriya and Yoga are preparatory steps for the final stage of Jnana Marga known as Sanmargam. The aspirants attain the Pada Mukti after their death. Sariya, Kriya and Yoga can only yield a lower type of Mukti called Pada Mukti or graded Mukti or Apara Mukti not the Para Mukti which is attainable only through Jnana Marga known as Sanmarga. Jnana Marga is the final stage.

His grace is everything without which no one can attain Pati Jnanam, the Divine Knowledge. Saint Appar says: “Who can see, if not shown by Him who has an eye in the forehead. He cannot be described as one of this kind one of this colour one of this form, He is God, unless one sees Him through the eye of His Grace.” Saint Manikkavasagar says: “It is by His Grace that one can adore His Feet.” In order to achieve complete purity, the Jivan Mukta should become one with the Lord, just as He is one with him. Jivan Mukta is one with Siva. Further he should do all acts in obedience to His orders, and whatever he does should be reckoned as the acts of God, and not of his own. This is called “Erai Pany” (Service to God). At this stage, God induces a perfect Jnani to initiate the deserving aspirant or He does so Himself. This is done, only after the aspirant has learned to regard alike all actions (Samadhva Buddhi or Iruvinai Oppu) without any attachment to them, and as actions of God Himself. He is one with God. God is love to him. This is the appropriate time for the Anava Malam to cease to have any hold on him. This grace is Sayujyam (the bliss of divine communion), or Para Mukti.

To combat this tendency of Jivan Mukta or to prevent him from falling a prey unto the pasam, and further to support him to maintain his state of illumination as Jivan Mukta, it has become the duty of Jivan Mukta to meditate on the Sacred Five Letters Na, Ma, Si Va, Ya. This mantra is called Sthūla pañcākṣaram. To remedy this lapse, it is enjoined that the Jivan Mukta should meditate on the Sacred Five Letters. The soul has to meditate on the Sacred Five Letters Si, Va, Ya, Na, Ma. When the letter ‘Si’ is taken as the first letter of the mantra, it reads as - Si Va, Ya, Na, Ma and is called Sūkṣma pañcākṣaram. The letter ‘Si’ is known as Mukti-pañcākṣaram. Hence meditation on the Five Letters is prescribed as a medicine for the deliverance of the Jivan Mukta from the ills of the world. If the Jivan Mukta meditates on these five letters for a long time, Kundalini will be stimulated and will pass through the Atharas, the centers in the nervous system; and reach Sahasrāra in the forehead. The soul becomes united with Siva. By this meditation, all the Malams will be destroyed by the Sakti of Siva, and Siva will appear to him in the form of light. Then he recognizes that “Siva is He". This is the beginning of the practice called “Sivoham Pavana” which signifies” “Siva is He”, Soham means “He is I”. The achievement of the practice of “Sivoham” is not within the easy reach of an aspirant. The Jivan Mukta should now become one with Siva, just as Siva was one with him in his fettered state. When Jivan Mukta is one with Siva, what he does, would not be his acts, but would be the acts of Siva. For the Ichcha, Jnana and Kriya states of Jivan Mukta are identical with those of Siva. Whatever Jivan Mukta does is done according to the will of Siva, for Jivan Mukta is in advaita relation with God, Siva.

B. Kamalakkannan in his "Siddhar Uruvil Sivaperuman" reminisces his guru's words, sharing them with us. His guru explains the differences on the state of one who tracks on the path of Yogam and those who track on the path of Jnana and warns him not to let loose his guards on this journey of self-realization. 

யோக மார்க்கத்தில் ஈடுபட்டு தவம் செய்வோர்க்கு நரை இராது, திரை (உடலில் சுருக்கம்) இராது, பிணி இராது, மூப்பு இராது. ஆனால் சாக்காடு மட்டும் உண்டு. அதாவது நல்ல தேஜசொடு வாழ்ந்து இறந்து மீண்டும் பிறப்பர்.

ஞான மார்க்கத்தில் ஈடுபட்டு தவம் செய்வோர்க்கு நரை உண்டு, திரை (உடலில் சுருக்கம்) உண்டு, பிணி உண்டு, மூப்பு உண்டு. ஆனால் சாக்காடு இல்லை. அதாவது பிறப்பு அற்று விடும். முத்தி கிட்டும். 

Whenever Kamalakkannan, who is a prominent researcher and author of books on the Siddhas, derives an answer or an understanding or attains a blissful experience he would rush to his guru and share it with him. Instead of rejoicing with him on his newfound understanding or new experience, his master would just utter, "Ummh" or "Nallathu" (fine, alright, okay) without any excitement. But he would always reprimand him and add the reminder that, that should not be his objective, "It (gift and rewards) will come and go. Do not pay attention to it.  Or you shall lose sight of attaining jnanam. Do not be carried away with the results. Always focus on attaining mukti. Only upon reaching Parabrahmam shall the cycle of birth be severed and mukti be yours." He warns him of the impending danger as one travels the slippery path, "The three malams will try to destroy you. Beware!"

Having compiled his writings, again he heads to the guru to get his approval and blessings. But his guru after flipping through his draft instead recites Sivavakiyar's song to him.

செய்ய தெங்கிலே இளநீர் சேர்ந்த காரணங்கள்போல் 

ஐயன் வந்து என்னுள்ளம் புகுந்து கோயில் கொண்டனன் 

ஐயன் வந்து என்னுள்ளம் புகுந்து கோயில் கொண்டபின் 

வையகத்தில் மாந்தர் முன்னம் வாய்த்திருப்பதில்லையே 

Saying thus his guru shuts him up. Kamalakkannan understood that his guru did not approve of him indulging in this venture, telling him it was not necessary, but instead asked that he be focused on attaining jnana. If he chases after fame the three malams will try to destroy him. As to till when one should be on guard against this malams, he received the answer - all life long, till the last breath. 

Tavayogi too chose to be secretive many a time. Agathiyar too mentions some things and tells me its a secret. So when he tells me that I am good at keeping secrets, I am worried asking myself if I should or should not, whether I was doing the right thing. He tells me it was right of me to follow his dictates. Today I understand the need to be secretive in certain matters. 

Many shun away from speaking/messaging to me these days for fear that I shall post the conversation and quote them on this blog. Do not fear. This is an arena or field where we share the joy in accepting the Siddha path and shower our love for them. I know what to share and what not to. 

THE PLOY OR IS IT HIS PLAY?

I used to read that Erai had three job scope - Creation (Padaithal), Sustenance (Kaathal) and Dissolution (Azhital). Soon we saw two other jobs added on Veiling (Maraithal) and Grace (Arulal). Ramalinga Adigal sings in his Arutpa that he was blessed to have been given a moment to take the stand of Erai, take his seat and staff and do his job.

I used to wonder why did Erai choose to veil the vision? In the "Metaphysics of Saiva Siddhantam - Sivagnana Boodham by Thiruvilankar Canagarayar, l96l, we read that,

In order to purify the soul, the Primal One by His infinite Grace, applied Maya and Karma Malams, (the other impurities) to the fettered soul, just as a washerman applies Fuller’s earth and cow-dung to remove the dirt in a piece of cloth. The husk, bran and sprout or germination of a paddy seed are comparable to Anavam, Maya, and Karmam that encompass the soul. When the husk (Anavam) and bran (Maya) are removed the paddy seed will not germinate, and the sprout (Karmam) will not spring up. Similarly, when the Anavam retreats and Maya retires, then the energy (Karmam) of maya also retires with Maya. When the Anavam retreats from battle field its opponents Maya and Karmam retire. When Maya and Karma Malams counteract on Anavam, the ignorance of the soul, being the effect of the function of Anavam, is removed from the fettered soul and its intelligence illumines. 

So it looks like we only carry Anava Malam or Ego while both Maya and Karma are the doings of Erai then. Why then did the most compassionate Erai choose to dump the later two on us? Sivagnana Boodham has the answer.

In order to purify the soul, the Primal One by His infinite Grace, applied Maya and Karma Malams, (the other impurities) to the fettered soul, just as a washerman applies Fuller’s earth and cow-dung to remove the dirt in a piece of cloth. 

So we now understand that Erai out of love and compassion for us, however painful it might be, chose to cloth us in Maya or illusion and subject us to acts that accumulate Karmam. Only after having to go through a systematic mechanism of cause and effect and having gone through pleasure and pain, joy and sorrow, beaten and molded, we tend to come out polished and shining minus the ego that dies a natural death.

When the Anavam retreats from battle field its opponents Maya and Karmam retire. When Maya and Karma Malams counteract on Anavam, the ignorance of the soul, being the effect of the function of Anavam, is removed from the fettered soul and its intelligence illumines. 

Now I understand why Agathiyar told me in the very beginning, through the Nadi reading, when he pointed out the wrong and harm I had done in the past births, that it was all his doings and that it was excused. I had to learn and gain experiences essential to my spiritual growth. He pardoned me. But as the effects of these wrongful past actions had been generated and were released, I still had to carry out remedies that he stipulated deemed fit to subdue the results and damage on my life. I took heed and came on round doing my parikaram to his satisfaction.

Elsewhere Agathiyar tells us that the prerequisite to take birth is that one needs at least a small amount of ego in him, be it even in the case of a saint who intends to come back to continue his mission. With karma exhausted to a certain extent through temple worship and by performing fire rituals like homa and yagna, finally, the remaining karma is exhausted in the fire of Tava Kanal or heat generated in intense meditation or tapas or tavam.  The illumination of the soul is hastened and actuated by the process of karma and by serving its dues, as some saints choose at times to live it out rather than change it or soften it. With true understanding of the process and karma burnt, comes the lifting of the veil. Hence Maya too retreats and true knowledge dawns, and remains. Jnana illumines.

We are told many souls are waiting in line to take birth to realize their wishes and see their desires fulfilled. But that needs a myriad of conditions to come together, with perfect and flawless timing so that each soul that has agreed to come along to fulfill its part and help the other realize, too needs to take birth either simultaneously, ahead or come around in the future. Agathiyar says my children asked to be born to us.

If it is true that upbringing plays a prominent role in developing the character of kids, why then do children born of a couple vary in character? The soul carries the template for the character to develop. A simple observation is seen in the piece of granite rock that makes its way to the temple and inner sanctum as the idol that is worshipped and another that is laid at the doorway and stepped on by worshippers. Similarly, man is of different nature due to the characteristics that he brings along as a result of his past births. 

P Karthigayan in his book "History of Medical & Spiritual Sciences of Siddhas of Tamil Nadu", published by Notion Press Chennai, 2016, explains the reason based on Siddha texts. The Siddhas speak about the nature of animals, plants, and minerals that are carried across as the souls are elevated to the higher platform that of humans.

According to Agathiyar (in Pariporanam 1200) there are seven types of qualifying categories from which the human beings are created. Devas, humans, animals, birds, aquatic creatures, reptiles, and finally plants, trees and minerals.

Manikavasagar in his rendition of the Sivapuranam states the various states the soul goes through to attain a rare human birth and beyond.

This explains the drastic variations in the characteristics of people. Hence the reason for souls to wish to be born in a particular family to see through their purpose in taking birth is fulfilled and maximized.

COMMUNICATING WITH THE DIVINE

We were shown the way to pray to our deities, Gods and Goddesses by our parents. They brought us to the temples to introduce us to them. They brought us to sit in prayers at our altars in our homes. But it was all a monologue back then and we were not sure if our prayers were heard.  Occasionally we saw the divine energies speak through individuals to those who stood before them with their problems or just to seek their blessings. At times these deities would call up an individual and pass them a message. They addressed the multiple issues on hand and issues of the day, giving sound advice and directions. These deities were patronized by a small group of devotees or those who found their way there, after finding no way out of their illness or domestic problems, having exhausted all other avenues. As I stood and watched the going on from a distance at the homes or shrines or small temples in the vicinity, the deities looked and sounded fearful to me at that age. I personally chose to keep my distance from them for fear that they might strike me, although at times I was caught in the line of fire when they come without any announcement. Even prior to this, I used to frequent the home of a Chinese medium till I was 13, who would strike himself with the blunt side of a sword and hurt himself just to save my life and cure me of illness and disease upon seeking divine aid. These were my first encounters with the deities and the divine.

Then all that changed one day. We came to know that Siddhas could deliver messages through the tool known as the Nadi that were writings etched out on ancient dried and treated palm leaves read by Nadi readers who were trained to read the characters and writings and decipher, translate and narrate them back to us.

Agathiyar and the Siddhas who came to tutor, teach and show us the way, introduced their teachings as and when we were ready for it. For a start, they asked to come to the path. They waited to see if we took up the invitation. Once we showed interest and concern they paved the magic carpet and laid it before us to step on and take a ride. We were brought to various establishments to spend some time learning how their teachings were deciphered and understood by individuals and their movements. Then they brought us to two personal living gurus to understand further the gist and cream of their teachings. All these took place when I opted to take up his path. I cannot possibly imagine what life would have dealt me if I did not take that very first step on 14 December 2002.

Soon the Siddhas began to address us on a regular basis whenever there was a need to convey their messages. If the Kaanda Nadi readings were readings provided to those who seek to know their past, present, and future, when we began to take heed of their initial messages in these Kaanda Nadi and began to follow their path, the Siddhas began to speak to us through the Aasi Nadi whenever they wished to instruct us. I never imagined that my relationship with Agathiyar and the Siddhas could become interactive. They actually spoke to us in real-time through this tool - the Nadi - and the medium - its reader. Soon the major Gods and Goddesses too began to speak and address us through the Nadi.

Dwelling in this world of Siva, we came to the Nadi as a seeker and as Siva's servant. Coming to the path of the Siddhas, and upon being accepted as his son, we were asked to engage in rituals opening us up to a whole new world of Kriyai. Taking on the path of Yogam we became his companion. 

Not settling for that they began to bypass the Nadi and came straight to us through individuals later. Originally the deities came to pay their respect to Agathiyar who resided at ATM and went off without addressing us. Soon their gaze fell on us too and they began to instruct us too. The mode of instruction and guidance shifted from one based on the Nadi and its readers, that often made us dependant on the availability of free slots, and kept in waiting, to direct communion with them whenever there was urgent need to address matters through people we knew. 

The biggest miracle we came to see was how they came to us through both the medium of the Nadi and mediumship simultaneously in realtime at ATM to heal my back. As Lord Muruga spoke through the Nadi read by the reader, he came through a devotee to touch and heal my back with the peacock feather. An amazing encounter indeed with the divine and its direct means of interacting through and with his devotees.

Then the divine came within to guide us too as our thoughts. Initially being skeptical if it was our doings, initiated by us and our own thoughts that was wreaking havoc in us, they soon laid these doubts to rest telling us that it was all their Siddhu or result of Siddhis.  They also told us that it was all part of the process and that there was no way we could stop it even if we were not desirous of all the miraculous happenings taking place.

There is more to come the way they tell us, forewarning us and keeping us alert to the changes that are due in good time. As we are forcefully brought to end rituals and settle within and dwell in silence, the next stage is laid for us to sit and watch more miracles and Siddhis performed or shown to us. All these were possible due to the guidance, and blessings of the gurus and upagurus in physical form. Just as we came from the external to internal worship, the divine and the guru too has come within shaping our lives as they please. How can we ever thank them?

BHOGAR

WORKING TOWARDS BECOMING A JEEVAN MUKTA

I have been rereading and trying to understand the doctrines and teachings of our saints but I fail to understand it. For how long are we going to quote Adhi Sankara, Ramana, and others and not become them. Agathiyar, understanding our extent of understanding or should I say, extent of not understanding much of everything, has given us a more practical means. We have the method, the 5 tenets, gifted to us and already in the palms of our hands yet we are looking out and far for a means to salvation. Let us uphold Agathiyars 5 tenets for a purposeful life for now. He has spoken about the next state, that of a Jeevan Mukta or a Siddha that is waiting for us, if only we make the effort to comply with the tenets.

For those who are looking for a better tool, the search will never end for you shall keep finding one better than the other but never find time to use it fully till it wears out. The search has to stop right now. Only then when you sit still or if you can't, at least stand still for a sufficient time for the divine to begin its work on you.

The honeymoon days are over. The days of orientation are over too. Its time to buckle up and take the ride on the roller coaster. We will pass through rapids and floodwaters, pits and dungeons, fire and furnace, hailstorms and terror. Only the ones adamant to hang on to the ride shall stay. Others and those who cannot take the heat shall leave on their own accord. Agathiyar shall begin his real work now molding us into receptacles to receive his teachings and become a Siddha too.

Maybe we shall continue with the tool given to us right now and work on our given task for now as Ramana himself has told seekers who came to him to carry on whatever method they were doing currently. Maybe one day we shall understand Ramana's teachings when the understanding and knowledge dawns on us. Let Ramana enlighten us then as Agathiyar has enlightened us on the 5 tenets. Let us be focussed and follow one guru and one teaching. Agathiyar, by holding our hands, shall lead us there in due time. Do not run ahead and get lost.

We are only guardians. We do not own a single thing, not even our body nor the breath. Everything is on loan to us to execute a certain mission and return. We are equally dependant on multiple resources to sustain our lives and function effectively. In the "Metaphysics of Saiva Siddhantam - Sivagnana Boodham by Thiruvilankar Canagarayar, l96l, we are told not to take things too comfortable and lose our hold on the ladder as we sit perched on the higher rungs of the ladder of spiritual evolvement. 

The five senses and the inner faculties of reasoning cannot function without the help of the soul. If the soul does not energize them; they lie dead, as a corpse. When those senses and faculties function, the intelligent soul accumulates physical and logical knowledge (Pāsa and Pasu knowledge) These two kinds of knowledge enlarge the horizon of souls’ intelligence. 

The three Malams Anava, Maya, and Karmam are Impurities. The original impurity of the soul is Anavam. The soul enveloped by Anava Malam is ignorant in the Kevala state, of God, the Supreme Reality and becomes enlightened through Pati-Jnanam. It will be pervasive and omniscient after its complete release from all the Malams, by the grace of God, just like the sun hidden by a bank of clouds shines forth in full brilliance, when the banks of clouds are driven away by the storm.

God appears as Satguru before the soul fettered by pasam or world of senses, and initiates it, on the ground of tapas performed by it in the past birth. On receipt of the Upadesa the soul realises its real spiritual nature as that of God and abandons the world and reaches the feet of God, as He is one with it. Now it is its duty to meditate on Him.

In order to purify the soul, the Primal One by His infinite Grace, applied Maya and Karma Malams, (the other impurities) to the fettered soul, just as a washerman applies Fuller’s earth and cow-dung to remove the dirt in a piece of cloth.

When the Anavam retreats from battle field its opponents Maya and Karmam retire. The husk, bran. and sprout or germination of a paddy seed are comparable to Anavam, Maya, and Karmam that encompass the soul. When the husk and bran are removed the paddy seed will not germinate, and the sprout (Karmam) will not spring up. Similarly, when the Anavam retreats and Maya retires, then the energy (Karmam) of maya also retires with Maya. When Maya and Karma Malams counteract on Anavam, the ignorance of the soul, being the effect of the function of Anavam, is removed from the fettered soul and its intelligence illumines. The soul, at this stage, through introspective reflection, arrives at a point where a ray of light falls on the soul in the form of an inspiration. Then the soul discovers the vanity or metamorphosis of the physical world, (the Asat) and is led into meditation. By the Grace of God, the soul becomes blind to the world and attains knowledge of God by His Grace. This is the spiritual truth called Pati Jñānam. The soul which has realized God through  divine knowledge Pati Jñānam, after it had renounced the worlds as changing or asat, is called Jivan Mukta. When the Jivan Mukta attains divine wisdom, the Pati Jnanam, he shines as a spirit with intense love for God. Then the redeemed soul becomes a Jivan Mukta, as he has reached the Sacred Feet of God. Now the Jivan Mukta is free from the three-fold Malams and is at the Feet of God. Jivan Mukta is one who has already attained the Sacred Feet of Lord Siva. Lord Siva appears in him as Joti or light at Suzhi Munai (Susumna Nadi), through unfailing love unto Him. The Jivan Mukta, through unforgetting or unceasing love attains the bliss of the Primal One.

The sun is visible to all but he is invisible to the blind. Similarly, the Primal One will not reveal Himself unto those fettered by the Malams, but to those free from Malams. The Primal One, through His Arul sakti will release from Pasam the Jivan Muktas who love Him immensely, just as the sun blossoms lotus buds, only if they are mature and reached the state of blossoming.

But we are warned of the slippery road ahead that if caution is thrown to the wind, one shall find himself back at the lowest rung of the snake and ladder game.

Jivan Mukta is one who has attained Pati Jnanam. As he is living in a body, his senses may lead him astray and he may not be able to maintain his status as a Jivan Mukta. This is due to Vasana Malam or old habit acquired by long association with pasam or world. In order to first get rid of the Vasana Malam, he has to concentrate his thought on God, and worship him steadily with love; then he will not lose his hard-earned union with God. His grace is everything without which no one can attain Pati Jnanam, the Divine Knowledge. Saint Appar says: “Who can see, if not shown by Him who has an eye in the forehead. He cannot be described as one of this kind one of this colour one of this form, He is God, unless one sees Him through the eye of His Grace.” Saint Manikkavasagar says: “It is by His Grace that one can adore His Feet.” In order to achieve complete purity, the Jivan Mukta should become one with the Lord, just as He is one with him. Jivan Mukta is one with Siva. Further he should do all acts in obedience to His orders, and whatever he does should be reckoned as the acts of God, and not of his own. This is called “Erai Pany” (Service to God).

The Jivan Mukta who is released from pasam on attainment of Spiritual illumination (Pati Jñānam) has a tendency to be drawn in by pasam, the evil, owing to his past association with it. To combat this tendency of Jivan Mukta or to prevent him from falling a prey unto the pasam, and further to support him to maintain his state of illumination as Jivan Mukta, it has become the duty of Jivan Mukta to meditate on the Sacred Five Letters Na, Ma, Si Va, Ya. This mantra is called Sthūla pañcākṣaram. 

When the soul through divinc knowledge has realised God Who cannot be known, by Worldly or pasa Knowledge and its self-knowledge or Pasu knowledge (TharPethan), the soul is liable by old habit or Vasana Malam, to revert to the world and thereby to lose its hard-earned divine wisdom, Patti Jnanam. To remedy this lapse, it is enjoined that the Jivan Mukta should meditate on the Sacred Five Letters. The soul has to meditate on the Sacred Five Letters Si, Va, Ya, Na, Ma. When the letter ‘Si’ is taken as the first letter of the mantra, it reads as- Si Va, Ya, Na, Ma and is called Sūkṣma pañcākṣaram. The letter ‘Si’ is known as Mukti-pañcākṣaram.

If the enlightened Jivan Mukta returns to the world with affection, he loses his illumination of the Spiritual Reality and becomes ignorant of Him and involved in the world of pasam. Hence meditation on the Five Letters is prescribed as a medicine for the deliverance of the Jivan Mukta from the ills of the world.

If the Jivan Mukta meditates on these five letters for a long time, Kundalini will be stimulated and will pass through the Atharas, the centers in the nervous system; and reach Sahasrāra in the forehead. The soul becomes united with Siva.

By this meditation, all the Malams will be destroyed by the Sakti of Siva, and Siva will appear to him in the form of a light. Then he recognises that “Siva is He". This is the beginning of the practice called “Sivoham Pavana” which signifies” “Siva is He”, Soham means “He is I”.

The achievement of the practice of “Sivoham” is not within the easy reach of an aspirant. The Jivan Mukta should now become one with Siva, just as Siva was one with him in his fettered state. When Jivan Mukta is one with Siva, what he does, would not be his acts, but would be the acts of Siva. For the Ichcha, Jnana and Kriya states of Jivan Mukta are identical with those of Siva. Whatever Jivan Mukta does is done according to the will of siva, for Jivan Mukta is in advaita relation with God, Siva.

If his thought, desire and activity (Jñāna, Ichcha and Kriya) impel Jivan Mukta, at times to pursue the three-fold Pasam whose nature is to induce him to forget God and prevent him from attaining His Sustaining Feet which are like the blossoms of red lotus, the Jivan Mukta is now directed to wash off the three fold pasam with Jnana-water or spiritual wisdom.

Jivan Mukta is one living in a body ever after his purification, till he exhausts his residual Karma. As long as the Jivan Mukta lives in his physical body, it is possible for the Jivan Mukta to revert to the world and become interested therein by the recollection of its old habit (Vasana Malam), just like the smell of asafoetida lingers on in its receptacle, even after the removal of asafoetida therefrom. The Jivan Mukta who has attained Siva Jnanam should keep up the realised state without yielding to. the age-long tendency to revert to the world. When Vasana Malam attacks the Jivan Mukta, he must be protected, as he would otherwise fall a prey to pasam and thereby he would forego the illumination received from God. As the protection of the Jivan Mukta is essential he must be associated with Jivan Muktas or true Jnanis replete with immense love unto God, and not with souls bound by pasam. 

Therefore Sariya, Kriya and Yoga are preparatory steps for the final stage of Jnana Marga known as Sanmargam. The aspirants attain the Pada Mukti after their death. Sariya, Kriya and Yoga can only yield a lower type of Mukti called Pada Mukti or graded Mukti or Apara Mukti not the Para Mukti which is attainable only through Jnana Marga known as Sanmarga. Jnana Marga is the final stage. At this stage God induces a perfect Jnani to initiate the deserving aspirant or He does so Himself. This is done, only after the aspirant has learnt to regard alike all actions (Samadhva Buddhi or Iruvinai Oppu) without any attachment to them, and as actions of God Himself. He is one with God. God is love to him. This is the appropriate time for the Anava Malam to cease to have any hold on him. This grace is Sayujyam (the bliss of divine communion), or Para Mukti. 

Jeeva Mukthan & Jnana Siddhan

IN THE COMPANY OF GURUS

After completing my 60th year, I went back to my hometown to pay obeisance, homage and thanks to the God's who had taken care of me as a kid then. The home where a Chinese medium gave me an "extension" to my life was there minus the medium. The rituals stopped with his demise. The Wat Phodhiyaram Thai Buddhist Temple, in my hometown of Taiping where I grew up and learned the teachings of Buddha, ushered me with open arms, with the great big Ficus Religiosa or sacred fig or Arasa Maram or the peepal tree, also known as the Bodhi tree or Aswatha tree, where Buddha sits even today, recognizing me, tells the other trees and plants that this lad had returned to visit Buddha and give his thanks. I visited the shrine of Muniandy Samy, the deity at our neighborhood where I grew up, thanking him for taking care of me in my childhood. I am forever grateful because they had watched over me.

While back at my wife's hometown a Chinese man upon finishing his tosai, walked up to me as my family sat at the restaurant taking our breakfast. Seeing his six packs I asked if he worked out at the gym. He surprised us when he mentioned that he was in his eighties and goes to the gym daily and has been doing it for the past twenty-plus years. He showed us his biceps and moved on to speak about his family, grandchildren and great-grandchildren and how successful they were. It was indeed a great way to start a day. https://www.star2.com/family/seniors/2017/11/04/never-too-old-be-bodybuilder/?fbclid=IwAR3-liAH9Paz5LkZhbaq9QXlhptRk9ddd3-RGVK86g8kjLdMmdumoeZul98

Uncle Tan & me

I love to hear success stories. Both my daughter and nephew are doing well in the fields that they have chosen. My other daughter is happy to study in the field that she chose. 

https://www.freemalaysiatoday.com/category/leisure/2019/09/09/3-women-cook-up-a-vegan-storm/

https://www.freemalaysiatoday.com/category/nation/2019/09/20/healthy-trade-surplus-despite-global-gloom-says-deputy-minister/

But it was a different story when moving on to my hometown to meet some past colleagues of my father-in-law. The conversation dwelt on pain, sorrow, bad times, tragedy, illness, and death. A man who was limp after being hit by a stroke, reminiscing the good times, shed tears as he could not come to terms and accept his fate. His Chinese wife though was merry and spoke about her children who were doing well, livening up the atmosphere for a change. Visiting another man who was to celebrate his 86th birthday this Saturday, he told us he was prepared to leave, even having engaged a man to do his last rites upon his demise. He was grateful and thankful for a good life and a good 40-year career. 

These visits made me ponder how my last days will be and end? Will I be brave enough to face any of these similar consequences? Will I be able to accept the fate that deals a blow through old age or welcome and accept old age and its package of deals willingly?

I begin to realize then that life is all about perspective and how you see and take things. Acceptance of circumstances and fate will bring you to a state of calm and peace within. 

When my wife, granddaughter and I go to the park we see Chinese men and women taking walks, jog and exercise. These days yoga that originated in India is mostly practiced in the west and abroad, minus the devotion. What happened to our community I tend to ask? Why are they not concern about exercising and their health?

When our forefathers from India and those of our neighbors from China came to Malaya they worked their back to make an honest living as they came with nothing. After 62 years of independence, one should expect our community to make it good in a land of milk and honey, but sadly we see the community struggling to make ends meet even these days. What went wrong? Are we to blame the government of the day back then? Were there no policies to safeguard the community back then?

Who has the answers to all that happens around us? Can we comprehend the workings of the divine, ever?

Ram Dass writes in "Paths to God", Harmony Books, 2004, "I had to realize how unfathomable it was for my rational mind to comprehend what the guru was doing to whom or why", telling us we cannot comprehend the thoughts and moves of the gurus too. Indeed we can never comprehend the ways of the divine and the guru. At times they would ignore and shun some while paying attention to others. Ram Dass says of his guru Maharaji, "Somehow he had sensed in that person a moment of ripeness a readiness for that little tap", giving a person something to work on while sending another back empty-handed.

Ram Dass says "The guru performs a siddhi when we are ripe for a certain change to take place. Siddhi stories feed our faith by reminding us that there is more going on than meets the eye." He says you need to perform siddhis for people to sit up and notice. "You get people shaken up a bit and they are open to new possibilities. That roughly is the way siddhis are generally used." A guru exercises his powers with caution though as seen below.

Ram Dass tells of a story to illustrate this point. A woman whose son was bitten by a cobra begged Shirdi Sai to give some sacred ash to save him. Sai did not. When a devotee begged him on her behalf he replied "Don't get involved in this. Her son's soul has already entered another body in which he can do especially good work, work that he could not do in this one. If I draw him back into this body the new one he has entered will have to die in order for this one to live. I might do it for your sake but have you considered the consequences. Have you any idea of the responsibility and are you prepared to assume it." The devotee was only seeing the mother's grief. Sai saw a bigger picture.

Balakumaran in his "Guru Vazhi", Visa Publications, 2005, mentions a similar episode that happened to him. Seeing a man and women holding a child, standing in a queue in the hot sun, out of pity, Balakumaran whispered to Yogi Ramsuratkumar, asking him to see them first. The Yogi ignored him and went on talking with his devotees. After Balakumaran asked repeatedly, finally Yogi asked "If it was disturbing him? Ask them to come", he said. The couple came up and sat before the Yogi. They asked for something to which Yogi replied "My father will grant" and went on talking to others. After 15 minutes, Balakumaran motioned them to leave so that others could meet the Yogi too. But the couple refused replying arrogantly, "Let the Yogi say." After a while, Balakumaran again requested then to leave but they told him to mind his business. Sensing the tense situation the Yogi demanded that they leave. They left abruptly, without even showing respect to the Yogi. Yogi reprimanded Balakumaran telling him, "This is my place and I know who to let in." The divine knows best. Our judgment often fails us.

These days we dare not judge another. We have come to understand that the divine works on the principle that he pays us back for all the good and bad done to others in the past irrespective of our nature or character in the present life.

The puzzle of life seems to come into place and we seem to see it fit, thanks to the teachings of the Siddhas. Just as a toddler takes his/her first step to walk with the aid of his/her parents holding both his/her hands, the path of Sariyai is introduced by the parents by bringing us to the temple, showing us the image and idol as God. We are also taught to pray in our homes at the altar. We live in the world of Siva, Saalogam. 

In Kriyai a guru or the messengers of God come along to teach us rituals, standing alongside us or Saameebam. 

In Yogam we take on the divine teachings and uphold the practices turning the self and body to one similar to him or as Saaroopam. 

In Saayutcham, the divine comes down and we merge with God himself.

Just as household appliances and the residential sector operates on 120/240 volts according to the country concerned, and the demand for operating the device, a piece of machinery in an industrial area would need 415 volts, to drive it, this three-phase electricity is rarely used for domestic purposes. But an 11 kV transformer station can supply the residential area, and the 33kV lines take power from one small sub-station to another for distribution to the whole county or town. Similarly, God has to bring himself to take on the forms that are lesser in magnitude and power for man cannot withstand the intensity of God in his direct form. Hence, God comes to us as his messengers or Siddhas who posses his powers but with less intensity.  

The physical body, soul and spirit within is charged accordingly with every stage of spiritual development. P. Karthigayan in his "History of Medical and Spiritual Sciences of Siddhas of Tamil Nadu", NotionPress, 2016, says that "substances of perishable nature will get replaced by substances of cosmic nature and complete the transformation known as kayasiddhi." Concentrating on the Lalaadam, the midbrow point, and controlling the thoughts that go astray to attain the thoughtless mental state of mounam and with prolonged adherence to mounam, the state of tavam sets in. Probing questions in this state are answered from within. This is gnanam.

Agathiyar often says we have known each other. How does one happen to come by the Siddha marga? Karthigayan says, having the virtues of past births one pursues the Siddha path with numerous other tools and aids coming to assist the growth. While Fate initiates the process, encouraged by one's nature, and kindled by the Gods will, one endures on the path by his/her aspirations and finally accomplishes the goal by his spontaneous knowledge as he/she travels this path.

How does one succeed on this path? Belief in the teachings of the Siddhas is the foundation. Acquiring knowledge to know the facts behind the science of the Siddhas, and with a prayer asking to better understand their writings, the divine will aid our quest for knowledge with fewer struggles. Siddhas encourage inquiry followed by contemplation. All spiritual seekers who have started their religious life by worshipping idols shall slowly see themselves elevated to a higher state of realization and finally tune their knowledge to work in line with the wisdom of their spirit. Both Mahin and Malar have hit this point when they answered my query yesterday.

When I was in service I thought of the extra time I would have to spare to be in the service and company of Erai if I retired earlier. It has been 3 years and 9 months now since I retired optionally. I felt I had not achieved much headway in the spiritual field, maybe having wasted these 3 years for there was nothing tangible or any physical evidence of any progress. Then both Mahin and Malar pointed out to me that since I had no desires to either become a guru to others, start a peedham or movement, and never wanted the many physical gifts that Agathiyar wanted to pass on, he might be giving me things that are not physically seen but that could be working from within. What a wonderful insight and understanding.

Kogie messaged me several days ago, "For the one who says he has no need for anything and no want for anything...It is he who shall be bestowed with everything." Such a beautiful and meaningful verse.

The ultimate goal of the path would then be to attain immortality or Jeeva mukti as revealed by Agathiyar.

We stand between the perishable earth and imperishable sky, ether or space. We, in turn, take on the 3 elements of water, fire, and air and both the earth and space to become a composite form. God who creates Kaalan to combat and battle him, in his play or lila, soon saw Kaalan take control of us. God then came to redeem us from him. It is his play, a past time. Knowing this we could go along with the play not getting overly excited or depressed. At the end of the day we know that all shall be absorbed within him again.

AGATHIYAR EVERYWHERE

My wife once asked, after coming to Agathiyar, "How is it that we seem to see Agathiyar everywhere now?" True he seems to appear everywhere we go these days. Take for instance official work brought a friend to Jakarta. He was surprised to see many sculptures of Agathiyar and other Hindu Gods there. He shared the photos he took immediately. Suren met him in Jakarta and took the liberty to visit the place too, sharing more pictures.

Many years ago we came to know of the existence of Agathiyar at Carey Island and made our way there, having the privilege to carry out abhisegam for him and the other deities.

We were told of the presence of Siddhas in a subtle form in the caves of Sungai Siput through a Nadi reading for a friend and made our way there too. On arrival, the caretaker priests revealed that Tavayogi's guru, Chitramuthu Adigal had meditated in this cave before returning to India.

Bala Aiya and Shanti ma were invited to join a friend visit a cave in Cambodia some time back. Their contact brought them into the dense jungles of the Siem Reap District. There was a statue of Agathiyar installed in a cave.

Many years back I was passed a document titled SIDDHA AGASTHYA – FOREMOST OF THE SIDDHAS by Nadi Guru Ramesh. In it were amazing revelations about Agathiyar, the Siddhas and their contributions towards society and humanity. In that article, Dr. Mandayam Kumar of the Siddha Medical Research Institute, Bangalore says it was possible to find out details about Agathiyar during the course of literary research on the Siddha medical sciences in a Tamil manuscript written on Nadi or palm leaves about 3,000 years ago. The text is titled PRAPANCHA KAANDAM and runs into several volumes according to the Dr. The text is attributed to Lord Murugan. Agathiyar dictated the contents of the Nadi while his student Pulastyar recorded it.

As his thirst for knowledge in particular on philosophy, yoga, medicine, and astronomy was immense, Agathiyar traveled all over Kashmir, Tibet, China, Nepal, and Kailas in Manchuria. (Mount Kailas was deemed to be in Manchuria those days). He became a disciple of Nandi and Dhanvantri. He then traveled towards the south to Cambodia and Malaya (present day Malaysia). In Cambodia, he established the very first of his many educational institutions for the propagation of philosophy and science.

After establishing a similar institution and hospital in Malaya, he crossed the sea to the continent of Kumari Kandam (during Agathiyar’s time, Kumari Kandam occupied a vast area extending from present-day Sri Lanka to the Antarctic. Ravana, a great devotee of Lord Shiva, ruled this continent). King Ravana gave away a portion of his kingdom to Agathiyar to establish more institutions. The foremost of these institutions in this region was known as Arunodaya Giri or Meozone. Here Agathiyar practiced yoga and taught it to his large following of disciples.

Agathiyar then went back north to Malaya. He returned to Kumari Kandam where he met Lord Murugan in the form of Supramaniar at Trikona Malai (present-day Trincomali). At the hill station called Kadari Kama or Kadhirgama, Lord Murugan imparted spiritual knowledge to Agathiyar.

Dr. Mandayam Kumar says Agathiyar could see impending calamities take place in the future during his meditation. As a result, he moved to the North Pole considering it to be a save place. This period of his move to the arctic was said to coincide with the end of the Dwapara Yuga placed at about 6580 BC. Just as he had seen of an impending calamity and had decided to move north, a tremendous explosion in the planet mars sends a piece of debris towards the earth. This impact caused a great deluge on the earth. Significant portions of Kumari Kandam submerged into the Indian Ocean. Continental drift then resulted in the present-day arrangement of this region.

After the great flood, Kailas was no more but instead, the Himalayan mountain range had emerged in north India. Amidst all these geographical changes, says the Dr, Agathiyar went seeking for a place that would not be affected by future calamities. He located a mountain range in south India. This is the present-day Courtalam. This spot is said to be the safest place and free from any future catastrophes. Here Agathiyar met Lord Shiva and Uma in the form of Dhakshinamurthi and Shenbaga Devi. The spot where the meeting took place between Dhakshinamurthi, Shenbaga Devi, Lord Murugan, and Agathiyar was Mahadeva Giri. This meeting also signified the commencement of Kali Yuga.

Other Siddhas then started coming to Mahadeva Giri. Lord Dhakshinamurthi revived the knowledge of the Vedas and instructed these Siddhas to propagate this knowledge in the appropriate manner and time for the benefit of humanity. The imparting of this knowledge was said to have taken place on the 21 days of the Tamil month of Kartigai, during the eleventh year, Eswara Samvatsara, of Kali Yuga. Agathiyar gave much importance to this day. All his dating was reckoned from this day.

The Siddhas recorded their knowledge on palm leaves after extensive discussions held in Alagan Kulam and presented them to Lord Dhakshinamurthi for his perusal. This included the 64 kinds of learning, 18 Puranas, 96 tattvas, and 48 branches of scientific knowledge. The entire literature in Tamil came to be called SIDDHAVEDA.

Bhogar from China (Agathiyar in the Jeeva Nadi revelation to the late Jeeva Nadi Guru of Chennai says Bhogar was from Mongolia), Thaeraiyar from Malaya, Yugimuni from Kerala, Pulipani from Kantha Malai, Pulastyar, and Kapiyar all served Agathiyar.

The Siddhas went on to establish numerous institutions. An institution known as Siddhar Gnana Koodam was inaugurated by Lord Murugan and was headed by Agathiyar. Pulastyar and Kapilar headed the literary section while Pulipani in research. Thaeraiyar who was into surgery headed a medical research center established at Thorana Malai. Yugimuni who was into herbal medicines headed an ayurvedic hospital at Paradesi Kundai. Bhogar who was in charge of all scientific researches established an alchemy research center at Tiruparankundram. Pambatti was heading a team researching venom at Marudamalai.

After having established these institutions Agathiyar again started on an extensive mission of propagating the wealth of knowledge gained by these Siddhas in Tibet, Manchuria, Egypt, Palestine, Rome, America, Africa, Malaya, and the Arab world.

After satisfactorily completing their mission of propagating the said teachings the Siddhas merged themselves into the cosmos. Supramaniar in Thorana Malai, Bhogar in Palani, Thaeraiyar, Pulipani and Yugimuni in Kantha Malai and Agathiyar himself choose to come back to Courtalam. He chose a spot called Dhashina Meru in the Pothigai hills. This spot is also the abode of Dhakshinamurthi.

Thavathiru Rengaraja Desigar in his book, "POTRINAL UNATHU VINAI AGALUM APPA", details the process through which Agathiyar attained the highest state, that of becoming one with Erai. This state was granted to Agathiyar by his Guru Supramaniar (Lord Muruga). I shall run through a translation of his writing, originally in Tamil, briefly.

All the knowledge to attain the state was made available to Agathiyar by Supramaniar because Agathiyar had provided the space, shelter and all comforts for Supramaniar to carry on with his penances (tapas) and austerities (tavam) in a past birth. Agathiyar was 60 years of age then when Supramaniar attained the body of Light through his tapas, thanks to Agathiyar looking after all of Supramaniar's needs. Supramaniar promised Agathiyar that they shall meet in a subsequent birth and that he shall return the favor.

In the succeeding birth, Agathiyar traveled in vain in search of his ideal guru. He eventually met Supramaniar at Kodaikanal, where Supramaniar made him recall the past and as promised in return for all his services in the past birth, blessed Agathiyar and taught him secrets of attaining the state of Erai.

Agathiyar mentions that he learned the Siddha way from Supramaniar. Supramaniar granted Agathiyar the body of Light or Jhothi Nilai in the following birth as an appreciation of Agathiyar's service rendered to him and helping Supramaniar himself achieve his desire in attaining the Jhothi Nilai.

Agathiyar began with performing puja to Supramaniar. By way of devotion to Supramaniar he began to realize that he had had the greatest gift that was the human birth, which comes by very rarely. Through Supramaniar he came to know himself and the divinity that resided in the physical body. He understood the very Nature that brought him forth and resided within him. With Supramaniar's guidance and blessings, Agathiyar relished the ambrosia or nectar that came about through his tapas. This removed the seven veils to reveal the Jhothi in him, hence attaining the body of Light. With this came Bliss, Siddhis, and the state of Deathless-ness. Agathiyar attained the five tanmai of Erai namely Creation, Sustenance, Destruction, Veiling and Showering Grace.

Supramaniar granted Agathiyar the title Gurumuni and Kumbamuni and sent him off to spread the Siddha way extensively all over the globe, bringing many into his fold. All the Siddhas soon looked upon Agathiyar as their Guru.

M. Govindan in BABAJI AND THE 18 SIDDHA KRIYAYOGA TRADITION, Kriya Yoga Publications, Quebec, Canada, 1991, details Agathiyar's journey as starting at Agastya Ashram near Nasik (Pancavati in ancient times), marriage to Lobhamudra, king Vidarbha’s daughter (mentioned in the Mahabharata), and meeting up with Rama. Then his pilgrimage takes him south where he has a residence at Malakuta near Badami (ancient Vatapi Puram or Dakshina Kasi). Then he comes to Pothigai hills. He moves on to the Indonesian islands, Borneo, and takes up residence in Maha Malaya hill in Malaya Dvipa. He enters Siam (present-day Thailand) and Cambodia where he marries Yasomadhi. They beget a young prince named Yasovarma. He is reported to be living until the present day at Courtalam.

P. Karthigayan in his HISTORY OF MEDICAL AND SPIRITUAL SCIENCES OF SIDDHAS OF TAMIL NADU, quotes Bhogar as having mentioned that Agathiyar was from a family of farmers. This little known fact was mentioned by Agathiyar in the Nadi reading for AVM. Agathiyar in his search for knowledge approached many people from various communities, finally picked up the yogic way and excelled in it. On achieving the inner glow he took on the name Agathiyar.

P. Karthigayan says as Siddhas specialized in a particular field that suited them, Agathiyar had many mentors including (Lord) Siva and (Lord) Kumaran and an equal number of disciples. P. Karthigayan lists out an extensive list of Agathiyar's contribution towards the community and humanity, hence receiving the famed title Guru Muni or great mentor.

P. Karthigayan dates Agathiyar's achievements accordingly as pre - and post-Sanga period, whence the establishment of the Sangam or literary academia too place. If during his pre-Sanga days he was into yogic practices, after the establishment of the Sanga: he established more Sangams and monasteries, pioneered and promoted the Tamil script and Tamil grammar, collected and compiled the works of the Siddhas and published them, streamlined the Siva faith, and spread the Siddha Marga, and exposed the false teachings, in total bringing a Renaissance.

In his post-Sanga years he concentrated on medicine and science. His greatest achievement was his ability to live for 4 aeons, at the time of mention in writing by Bhogar, and still lives among us in present times. P. Karthigayan writes that Agathiyar "gave rise to 48 generations."

In a Nadi reading for AVM Agathiyar answered a query to his origin. Agathiyar in his very first mortal birth had the vision of Kailash at a very young age of 10. After the vision he took up extreme tapas (tavam) including breath control. With the holy feet of the Sadguru forever in his thought, he reached a state of Nirmala at Kailash. Upon receiving theecha from Lord Kailai Shiva, he was blessed to be born a Siddha. It was a mystical birth. Agathiyar adds that it was not necessary to dwell into the source and the details (Rishimulam Nadhimulam).

Born as a Siddha now and moving in the jungles, sustaining only on fruits, his thoughts fixed on Erai, having no attachment to the good or bad, he soon had the vision and grace of Goddess Vana Kali. Continuing with his seeking and search for realization, and upon accomplishment through further severe tavam, Lord Kailai Shiva shows him his vision in Pothigai. Merging with Erai, Agathiyar stayed on at Pothigai upon Lord Kailai Shiva's directive. While here he came to know about the medicinal benefits of various herbs and plants. Agathiyar received the names of Kudamuni, Kumbamuni and other names from Lord Kailai Shiva.

Going without food and remaining in silence, staying in the state of Vasi, adhering to the eight limbs of Asthanga Yoga and performing extreme tapas, for the rest of the Yuga, gaining the Siddhi to travel through air, yet Lord Kailai Shiva told Agathiyar that there was something that he had failed to accomplish and do. When Agathiyar asked for further clarification, Lord Kailai Shiva laugh and looked him straight into his eyes, "Although you are an embodiment of Jnana, and those who hold on to your feet shall never face any disappointments, Gurumuni you do not have a companion as I do." Agathiyar was taken aback. He came to know that the Lord intended to get him engaged to the very representation of Mother Kaveri, and Kaberan's daughter, Lobamutrai. Hence in this Kali Yuga, his energy that was of Shiv Sakthi came to stay at Kalyana Theertam with the intention of blessing all those who came seeking him and stood before him and Lobha Ma, seeing them as a personification of Shiv Sakthi.