When readers of this blog thank me for the postings I go back to Agathiyar and thank him for I know that it is not my writing but his thoughts and words that fill these pages. I sit with him telling him how amazed I am reading these writings. I praise him for enlightening me too along the way, besides enlightening the other readers.
Agathiyar has now got me into doing research on the state of a Jeevan Mukta. When Agathiyar told me in a recent Nadi reading on 5 September 2019, to take the next step to make the attempt to achieve the state of Jeevan Mukti, I was so honored, obliged, grateful and thankful for it implied that all the earlier efforts we took, to carry out the numerous tasks dished out for us and the listening we did to all his advice and guidance had finally paid off and that he had endorsed and accepted them and was now taking us a step further.
Several days before the Nadi reading, I had come across a piece on King Janaka who had lived a life of a Jeevan Mukta, while caring for his nation and subjects. Vasishta gives a full discourse to Rama on reflection of life and the nature of the true Self and its relation to the world that he sees as an illusion. Vasishta narrates the story of King Janaka to Rama.
Janaka happened to come by a group of Siddhas, one fulfilled in his purpose, that he has no more to search and seek, singing the Siddha song called Siddha Geeta in chorus. Swami Bhoomananda Tirtha in translating this song in his book "Quietude of the Mind", Narayanashrama Tapovanam, Paralam, 1975, ends with a note.
"My soul was ageless before it came here. After leaving here too is going to be endless. Yet I being a fool think this present or middle period upon earth to be the real. My fame, fortune, and riches are false. Where are the riches of the so-called monarchs who ruled this earth? All that was there at one time have gone to sheer dust later", laments the King alone.
Brooding long about life, Janaka realizes, "All my dangers and calamities are the net, woven by the hundreds of threads of my own desires and ambitions." Caught in this net, he says he had enough of this weaving, and enough of this bondage. "Let me take resolve to rest in my inner chamber. Now I have at last been awakened by this high souled Siddhas. From now on I shall heed my soul, follow the Atma, which is the only sure means to attain freedom and supreme bliss. Let me sit alone and withdrawn. I shall win quietude in my own soul and find all my peace and contentment therein."
But rather than have him drop his kingly state and all his riches and go away wearing a loincloth like the rich entrepreneur Pattinathar did, Erai brought him to a state of indifference and non-attachment even as he continued to rule his kingdom. He realized that the soul neither can benefit from action nor beget harm by inaction. It is pure and immortal. "Like the soul in my body, let me sit quietly and still, alone and contented." He then decided, "However, let me rise up. Let the body pursue whatever it has been used to. To restrain it all of a sudden will be wrong and damaging. If the mind remains desireless the results of actions done by the body and its limbs will be taintless."
In these quiet moments, his minister came to announce the arrival of dignitaries from abroad. Janaka made his way to meet his royal visitors. Having reflected thus at length Janaka attended to all his duties and work relating to his kingdom. He was neither over concerned nor worried. He was dwelling cheerfully in the present accepting whatever that came to him as an event or duty. From then on Janaka became a Jeevan Mukta. End.
This is the sublime teaching of the Siddha Geeta. Now Agathiyar has asked us to adopt this teaching too. So I was not entirely ignorant of the word. I immediately set out to find out what the state of a Jeevan Mukta meant. Nothing much relevant and useful came up on the net. It surprised me that present-day saints did not speak about it. The blog https://www.ananda.org was helpful though as it described a Jeevan Mukta in detail. https://agathiyarvanam.blogspot.com/2019/09/moving-on-to-bigger-things.html Going back to my collection of books brought some inkling and gave some idea about this and other related states.
Before zooming in on Jeeva Mukti we need to understand the state of mukti that has gone hype now just like the word kundalini and its process, moksha or liberation with everyone promising this state too, talk is amidst about achieving the Siddha state and becoming one etc.
CS Murugesan explains in detail the various states of mukti in his "Sithargalin Saaga Kalai", Azhagu Pathigam, 1998.
உலக உயிர்கள் அடைய வேண்டிய உயர்ந்த நிலையாகிய பேரின்ப வாழ்வினைத்தான் முத்தி என்று சித்தர்கள் கூறுகின்றனர்.
The Siddhas speak of a high state, that which brings utmost "joy" or Perinbam, called Mukti, that all beings should strive to achieve and attain. We now understand why Agathiyar has finally come to mention this state to us. To reach this state one has to work on the 5 tenets given by Agathiyar that has subtle but direct positive repercussions to our soul, building, empowering and strengthening it to grow and gain Atma Valarchi and Atma Balam. The Atma or soul using the body as a tool and with its aid merges with the grace of the divine attaining completeness.
ஆன்ம வளர்ச்சி என்பது மனித உடலைச் சாதனமாகக் கொண்டு ஆன்மா திருவருளில் கலந்து பரிபூரண நிலையை அடைதலாம். கிடைத்தற் கரியது மானிட யாக்கை. இதனை அவமே கழிக்காமல் மனித வாழ்வினும் மேம்பட்ட ஒரு வாழ்க்கையினை (அமர வாழ்வு) அடையப் பயன் படுத்திக் கொண்டனர் சித்தர்கள்.
The Siddhas used the rare opportunity of taking human birth, rather than waste it, thrived to advance to a higher state or Amara Vazhvu. It is natural for man to seek bigger attainments, be it in achieving pleasure, riches, comfort, etc. What we are told is to replace these desires with that of Erai. The pleasures of the senses when fully experienced will make a man ask what is there beyond it and search for that something which is more lasting and permanent in nature. Then he moves to seek the unchartered territories. From Sittrinbam, that which is transitionary, he moves to achieve Perinbam or mukti, that which is permanent and lasting.
Just as we take on many learning aids and tools to do a job, Tirumular guides us on the process stressing the need for the body and the soul that comes to our aid. The inquiry and search for answers help us initially. The thought and desire to attain Siva is required too - initially and comes to assists us greatly, making major progress. The greatest aid is asking to end the cycle of birth.
உறுதுணை யாவது உயிரும் உடம்பும்
உறுதுணை யாவது உலகுறு கேள்வி
செறிதுணை யாவது சிவனடிச் சிந்தை
பெறுதுணை கேட்கிற் பிறப்பில்லை தானே.
CS Murugesan classifies the means of achieving the state of Mukti as follows. For some only grabbing onto Erai will make them lose hold on all other passions, one that Tiruvalluvar too sanctions; for others its only when they lose their hold on their attachments that Erai's grace will shower on them; then there are others where Erai himself comes to grant them mukti without any effort on their part, and for the rest they have to be roasted and toasted before gaining this state.
CS Murugesan writes that using this body given by Erai as a vehicle, taking up the path of Sariyai, Kriyai, Yogam transforming and bringing changes to the vehicle, as an automobile is modified or innovated further, and finally attaining a Divya body, the Siddhas reside in the world of Siva in the state of mukti.
Murugesan says the Siddhas have divided this state of mukti into 11 in "Sivaprakasam", song 50.
அரிவையரின் புறு முத்தி1, கந்த மைந்தும் அனு முத்தி2, திரிகுணமும் அடங்கு முத்தி3, விரிவு வினை கெடு முத்தி4, மலம்போம் முத்தி5, விக்கிரக நித்தி முத்தி6, விவேக முத்தி7, பரவுமுயிர் கெடு முத்தி8, சித்தி முத்தி9, பாடாண முத்தி10, இவை பழிசேர் முத்தி11, திரி மலமும் அகலவுயிர் அருள் சேர் முத்தி திகழ் முத்தி யிது முத்தித் திறந்த தாமே.
He explains that while the first 10 mukti(s) constitute பழிசேர் முத்தி, the 11th mukti results when the 3 malam (மும்மலம்) is eradicated and merging with Erai's grace, stands as Sivanubhavam or experience of Siva (சிவானுபவம்), a permanent state of Suddha mukti (சுத்த முத்தி).
இந்த பத்து முத்திகள் பழிசேர் முத்தி என்றும், பதினொன்றாவது முத்தி மும்மலம் நீக்கம் பெற்று அருளோடு கூடிச் சிவானுபவமாய் நிற்க்கும் நிலையான சுத்த முத்தி என்றும் சொல்லப்படுகிறது.
What would be the final state then? Tirumular compares the body to that of the camphor that is lit where the body and its elements return to its source, while the soul migrates and merges with the Grace of Erai.
திருவருளால் கற்பூரம் போன்று உடல் நுண் மயமாய்ப் பிரிந்து நுட்பப் பட்டு தத்துவங்களில் அடங்க ஆருயிரானது திருவருளில் கலக்கும் என திருமூலர் கூறு கின்றார்.
Janaka happened to come by a group of Siddhas, one fulfilled in his purpose, that he has no more to search and seek, singing the Siddha song called Siddha Geeta in chorus. Swami Bhoomananda Tirtha in translating this song in his book "Quietude of the Mind", Narayanashrama Tapovanam, Paralam, 1975, ends with a note.
The noble people should try to achieve the holy and benign happiness which emerges from the inner psychic quietude. One whose mind is steeped in quietude attains freedom from his desires. He will lead to the holiest state of the delightful Self the state wherein he abides in his own innate nature, which is supremely peaceful and quiet. By abiding more within himself than outside, he gains the inner spiritual communion. This inner communion will purify his being, sharpen his understanding, rarefy his thoughts and inquiry, eventually he realizes that there is nothing else, either as the cause or as the effect.Hearing the Siddha song drove Janaka into deep thought and inquiry. As he sat at the verandah of his palace and gazed out into the plains in deep thoughts, he thought of how minute was his span of life upon this earth compared to the ceaseless course of the eternal time.
"My soul was ageless before it came here. After leaving here too is going to be endless. Yet I being a fool think this present or middle period upon earth to be the real. My fame, fortune, and riches are false. Where are the riches of the so-called monarchs who ruled this earth? All that was there at one time have gone to sheer dust later", laments the King alone.
Brooding long about life, Janaka realizes, "All my dangers and calamities are the net, woven by the hundreds of threads of my own desires and ambitions." Caught in this net, he says he had enough of this weaving, and enough of this bondage. "Let me take resolve to rest in my inner chamber. Now I have at last been awakened by this high souled Siddhas. From now on I shall heed my soul, follow the Atma, which is the only sure means to attain freedom and supreme bliss. Let me sit alone and withdrawn. I shall win quietude in my own soul and find all my peace and contentment therein."
But rather than have him drop his kingly state and all his riches and go away wearing a loincloth like the rich entrepreneur Pattinathar did, Erai brought him to a state of indifference and non-attachment even as he continued to rule his kingdom. He realized that the soul neither can benefit from action nor beget harm by inaction. It is pure and immortal. "Like the soul in my body, let me sit quietly and still, alone and contented." He then decided, "However, let me rise up. Let the body pursue whatever it has been used to. To restrain it all of a sudden will be wrong and damaging. If the mind remains desireless the results of actions done by the body and its limbs will be taintless."
In these quiet moments, his minister came to announce the arrival of dignitaries from abroad. Janaka made his way to meet his royal visitors. Having reflected thus at length Janaka attended to all his duties and work relating to his kingdom. He was neither over concerned nor worried. He was dwelling cheerfully in the present accepting whatever that came to him as an event or duty. From then on Janaka became a Jeevan Mukta. End.
This is the sublime teaching of the Siddha Geeta. Now Agathiyar has asked us to adopt this teaching too. So I was not entirely ignorant of the word. I immediately set out to find out what the state of a Jeevan Mukta meant. Nothing much relevant and useful came up on the net. It surprised me that present-day saints did not speak about it. The blog https://www.ananda.org was helpful though as it described a Jeevan Mukta in detail. https://agathiyarvanam.blogspot.com/2019/09/moving-on-to-bigger-things.html Going back to my collection of books brought some inkling and gave some idea about this and other related states.
Before zooming in on Jeeva Mukti we need to understand the state of mukti that has gone hype now just like the word kundalini and its process, moksha or liberation with everyone promising this state too, talk is amidst about achieving the Siddha state and becoming one etc.
CS Murugesan explains in detail the various states of mukti in his "Sithargalin Saaga Kalai", Azhagu Pathigam, 1998.
உலக உயிர்கள் அடைய வேண்டிய உயர்ந்த நிலையாகிய பேரின்ப வாழ்வினைத்தான் முத்தி என்று சித்தர்கள் கூறுகின்றனர்.
The Siddhas speak of a high state, that which brings utmost "joy" or Perinbam, called Mukti, that all beings should strive to achieve and attain. We now understand why Agathiyar has finally come to mention this state to us. To reach this state one has to work on the 5 tenets given by Agathiyar that has subtle but direct positive repercussions to our soul, building, empowering and strengthening it to grow and gain Atma Valarchi and Atma Balam. The Atma or soul using the body as a tool and with its aid merges with the grace of the divine attaining completeness.
ஆன்ம வளர்ச்சி என்பது மனித உடலைச் சாதனமாகக் கொண்டு ஆன்மா திருவருளில் கலந்து பரிபூரண நிலையை அடைதலாம். கிடைத்தற் கரியது மானிட யாக்கை. இதனை அவமே கழிக்காமல் மனித வாழ்வினும் மேம்பட்ட ஒரு வாழ்க்கையினை (அமர வாழ்வு) அடையப் பயன் படுத்திக் கொண்டனர் சித்தர்கள்.
The Siddhas used the rare opportunity of taking human birth, rather than waste it, thrived to advance to a higher state or Amara Vazhvu. It is natural for man to seek bigger attainments, be it in achieving pleasure, riches, comfort, etc. What we are told is to replace these desires with that of Erai. The pleasures of the senses when fully experienced will make a man ask what is there beyond it and search for that something which is more lasting and permanent in nature. Then he moves to seek the unchartered territories. From Sittrinbam, that which is transitionary, he moves to achieve Perinbam or mukti, that which is permanent and lasting.
Just as we take on many learning aids and tools to do a job, Tirumular guides us on the process stressing the need for the body and the soul that comes to our aid. The inquiry and search for answers help us initially. The thought and desire to attain Siva is required too - initially and comes to assists us greatly, making major progress. The greatest aid is asking to end the cycle of birth.
உறுதுணை யாவது உயிரும் உடம்பும்
உறுதுணை யாவது உலகுறு கேள்வி
செறிதுணை யாவது சிவனடிச் சிந்தை
பெறுதுணை கேட்கிற் பிறப்பில்லை தானே.
CS Murugesan classifies the means of achieving the state of Mukti as follows. For some only grabbing onto Erai will make them lose hold on all other passions, one that Tiruvalluvar too sanctions; for others its only when they lose their hold on their attachments that Erai's grace will shower on them; then there are others where Erai himself comes to grant them mukti without any effort on their part, and for the rest they have to be roasted and toasted before gaining this state.
CS Murugesan writes that using this body given by Erai as a vehicle, taking up the path of Sariyai, Kriyai, Yogam transforming and bringing changes to the vehicle, as an automobile is modified or innovated further, and finally attaining a Divya body, the Siddhas reside in the world of Siva in the state of mukti.
இறைவனால் அளிக்கப்பட்ட இந்த உடலைக் சாதனமாகக் கொண்டு சரியை கிரியைகளைச் சாதித்து யோகப் பயிற்சியினால் கந்த, நித்திய, மங்களமான திவ்ய சரீரத்தைப் பெற்று சிவ லோகத்தில் சித்தராயிருப்பதை சித்தர்கள் முத்தி என்று கூறுகின்றனர்.If we had taken hold of Sariyai as a tool and way to attain Saalogam, bringing us into Tasamargam, where we took Erai as the mighty god to be feared and bowed and served him as slaves and servants; taking hold of Kriyai we attained Saameepam carrying out the rituals advocated to us for the well being of all of his creation as his representative in Satputramargam; taking Yogam as a tool to attain Saaroopam, now becoming his companion, we march with him in Sagamargam and finally treading the path of Sanmargam we await his grace to shower us with Jnana and attain Saayutcham.
Murugesan says the Siddhas have divided this state of mukti into 11 in "Sivaprakasam", song 50.
அரிவையரின் புறு முத்தி1, கந்த மைந்தும் அனு முத்தி2, திரிகுணமும் அடங்கு முத்தி3, விரிவு வினை கெடு முத்தி4, மலம்போம் முத்தி5, விக்கிரக நித்தி முத்தி6, விவேக முத்தி7, பரவுமுயிர் கெடு முத்தி8, சித்தி முத்தி9, பாடாண முத்தி10, இவை பழிசேர் முத்தி11, திரி மலமும் அகலவுயிர் அருள் சேர் முத்தி திகழ் முத்தி யிது முத்தித் திறந்த தாமே.
He explains that while the first 10 mukti(s) constitute பழிசேர் முத்தி, the 11th mukti results when the 3 malam (மும்மலம்) is eradicated and merging with Erai's grace, stands as Sivanubhavam or experience of Siva (சிவானுபவம்), a permanent state of Suddha mukti (சுத்த முத்தி).
இந்த பத்து முத்திகள் பழிசேர் முத்தி என்றும், பதினொன்றாவது முத்தி மும்மலம் நீக்கம் பெற்று அருளோடு கூடிச் சிவானுபவமாய் நிற்க்கும் நிலையான சுத்த முத்தி என்றும் சொல்லப்படுகிறது.
What would be the final state then? Tirumular compares the body to that of the camphor that is lit where the body and its elements return to its source, while the soul migrates and merges with the Grace of Erai.
திருவருளால் கற்பூரம் போன்று உடல் நுண் மயமாய்ப் பிரிந்து நுட்பப் பட்டு தத்துவங்களில் அடங்க ஆருயிரானது திருவருளில் கலக்கும் என திருமூலர் கூறு கின்றார்.
Then browsing through Paramahansa Yogananda's "God Talks With Arjuna - The Bhagavad Gita", published by Yogoda Satsanga Society of India, 2002, there was mention of this state under "The Nature of the Jivanmukta."
Just as we age we begin to lose clarity and only see shades and shadows of objects and the world around us, we are told to see the world as a play of light and shadows, as merely a dance. The keyword here is to just watch. I suppose the divine gave us old age to automatically move into this mode knowing pretty well that we would never want to pull the brakes on our own. By freeing ourselves of likes and dislikes, and filling this space with the divine's wishes and desires, it brings untold joy in doing his divine work. All things are done in his name. All things done in his name become divine in nature. He then comes to direct the show, relieving us of task and occupying our (director's) chair. But Ramalinga Adigal tells us that the most compassionate Erai went to the extent later to give him (Ramalinga) his very seat and staff of authority and his domain to carry out Erai's five divine work. Ramalinga assumed the post of Erai that day.
The secret in bringing an end to birth and rebirth, the cycle of death and rebirth, is to erase ourselves from the picture or screen, frame by frame until we exist no more. If only we could have that done in Photoshop. As Yogananda says, "the yogi turning within to the imperturbable joy of his soul is not emotionally involved with a mere picture", first, we are asked to see life as celluloid before us - a motion picture of daily life. Make your mark only if absolutely necessary. Otherwise, refrain from action for even good action shall be rewarded with another birth.
Yogananda says, "The yogi beholds all mundane scenes with undisturbed tranquility knowing them to be only lights and shadows. It is not that he fails to understand the value of gold as being different from the value of clay; or that he does not discriminate between pleasant and unpleasant persons, or that he is coldly insensitive to life's experiences. But he no longer has a personal interest in the phenomenal world even though he lives in it."
King Janaka lived this life, viewing all as a passing shadow.
Yogananda says, "The yogi beholds all mundane scenes with undisturbed tranquility knowing them to be only lights and shadows. It is not that he fails to understand the value of gold as being different from the value of clay; or that he does not discriminate between pleasant and unpleasant persons, or that he is coldly insensitive to life's experiences. But he no longer has a personal interest in the phenomenal world even though he lives in it."
King Janaka lived this life, viewing all as a passing shadow.
Even the saints in their quests to come back to help us come out of illusion and attachment to it, or coming back on "God's command, have to submit to work in harmony with the cosmic mother or lawful nature, to whom the Lord has given full power over the phenomenal worlds. To a certain extent, even such exalted beings have to place themselves nominally under natures cosmic delusion and thus forgo full realization of spirit immutable unborn and unmanifested", says Yogananda. He adds that the "Liberated saints having appeared to undergo physical sufferings or to display sympathetic identifications with other people in their troubles and joys." This pretty well explains and clears our doubts about the nature of illness and the painful process the saints undergo towards the last days of their mortal lives before leaving the physical body behind.
For the divine to work in our plane, "they are obliged to accept Maya or delusion as the only means by which their bodies assume visibility at all." They need a body too. "However, such exalted ones are able to dismiss their body dream at will and thus to perceive the transcendental spirit." Saagamal Saagum Nilai and Thungaamal Thungum Sugam, are both states of being indifferent to the play of the world. Agathiyar tells us that to take a human birth and a physical body, one, including the saints, will have to have some small fraction of ego in them. That is the prerequisite requirement for taking birth. As for others, karma determines birth.
Yogananda defines the various stages of saintly men. The rishi(s) are liberated sages reborn to serve as ideal human models to inspire the human population. The yogi(s) practice techniques to God-realization while muni(s) are yogi(s) who withdraw their consciousness at will from all external sense objects and mental distractions. The swami(s) are members ordained into the various monastic orders.
Now, why did Agathiyar have us take up and work on becoming and attaining the state of a Jeevan Mukta instead?
Describing the Jeevan Mukta, Yogananda says "A jivanmukta has destroyed the very cause of reincarnation by refraining from new desires. While some jivanmuktas destroy the remnants of past material karma after death by doing work in the astral realm or cosmos, having no cause to come back, some are reborn carrying subtle hidden seeds of past actions with them." They then begin to roast these samskaras in the fires of wisdom.
For the divine to work in our plane, "they are obliged to accept Maya or delusion as the only means by which their bodies assume visibility at all." They need a body too. "However, such exalted ones are able to dismiss their body dream at will and thus to perceive the transcendental spirit." Saagamal Saagum Nilai and Thungaamal Thungum Sugam, are both states of being indifferent to the play of the world. Agathiyar tells us that to take a human birth and a physical body, one, including the saints, will have to have some small fraction of ego in them. That is the prerequisite requirement for taking birth. As for others, karma determines birth.
Yogananda explains the reason as to why some saints are householders. He says "Some rishis such as Lahiri Mahasaya were married men who assumed that difficult status in order to encourage worldly people to seek the divine path regardless of their outward entanglements."
Now, why did Agathiyar have us take up and work on becoming and attaining the state of a Jeevan Mukta instead?
Describing the Jeevan Mukta, Yogananda says "A jivanmukta has destroyed the very cause of reincarnation by refraining from new desires. While some jivanmuktas destroy the remnants of past material karma after death by doing work in the astral realm or cosmos, having no cause to come back, some are reborn carrying subtle hidden seeds of past actions with them." They then begin to roast these samskaras in the fires of wisdom.
Yogananda gives us a reminder to exhaust all desires "for a yogi might free himself now from greed in eating but might yet harbor impressions of past desires or samskaras to indulge in their favorite foods or he might have completely detached himself from worldly possessions but yet harbor seeds of a past unfulfilled longing to own something or yearn for an experience." We need to be constantly aware of our actions from now on so that it does not create new seeds of earth binding karma, "as under tempting circumstances those hidden seed tendencies might sprout again", explaining the downfall of saints and gurus in the peak of their spiritual life.
In the present birth, Agathiyar sents us to exhaust the baggage of karma we brought along by doing remedies first, and to disperse the karma that we bring upon us each day, he brings us to conduct prayers and rituals, serve others, and donate generously towards noble causes, feed the hungry, and work towards the well being of others.
Agathiyar brought us to specifically conduct the homa, a smaller version of the yagna, telling us that the remaining unexhausted desires will eventually be burnt by the regular act of performing the lighting of the sacrificial fires. Yogananda describes the act of performing the yagna is equivalent to merging with the fire (light), reminding us now of the grace of Erai in having us do all the rituals externally to prepare us for similar feats that we shall take on internally. Now I realize that no ritual done is wasteful. On the contrary, all external rituals help us to understand the internal process that takes place later. Supramania Swami too mentioned that no effort of ours will go to waste.
"This act of withdrawing life from the body and uniting that energy with the light of God" as performed by the Nayamars and saints of the past is symbolically shown in the burning of clarified butter or ghee in the sacrificial fire, that of uniting life energy with cosmic energy. "This is the highest yagna" he says, "the real fire rite," he writes, "casting the little flame of life into the great divine fire, burning all human desire in the divine desire for God." Wonderful. A yagna is symbolic of casting the little flame (and all desires and the Self) into the greater flame, in preparation for the final merger into the flame of Jnana and Jhothi.
Yogananda says, "A jivanmukta is one who has recovered his true divine identity" after having traveled far and lost in indulging in matters that are subject to change and are perishable. This discovery of one's true state, "the discovery of his true divine identity" is the lasting state that Tavayogi spoke about and wanted us to ask of Agathiyar rather than wanting to see them take on a physical appearance for us or give us darshan.
In the present birth, Agathiyar sents us to exhaust the baggage of karma we brought along by doing remedies first, and to disperse the karma that we bring upon us each day, he brings us to conduct prayers and rituals, serve others, and donate generously towards noble causes, feed the hungry, and work towards the well being of others.
Agathiyar brought us to specifically conduct the homa, a smaller version of the yagna, telling us that the remaining unexhausted desires will eventually be burnt by the regular act of performing the lighting of the sacrificial fires. Yogananda describes the act of performing the yagna is equivalent to merging with the fire (light), reminding us now of the grace of Erai in having us do all the rituals externally to prepare us for similar feats that we shall take on internally. Now I realize that no ritual done is wasteful. On the contrary, all external rituals help us to understand the internal process that takes place later. Supramania Swami too mentioned that no effort of ours will go to waste.
"This act of withdrawing life from the body and uniting that energy with the light of God" as performed by the Nayamars and saints of the past is symbolically shown in the burning of clarified butter or ghee in the sacrificial fire, that of uniting life energy with cosmic energy. "This is the highest yagna" he says, "the real fire rite," he writes, "casting the little flame of life into the great divine fire, burning all human desire in the divine desire for God." Wonderful. A yagna is symbolic of casting the little flame (and all desires and the Self) into the greater flame, in preparation for the final merger into the flame of Jnana and Jhothi.
Yogananda says, "A jivanmukta is one who has recovered his true divine identity" after having traveled far and lost in indulging in matters that are subject to change and are perishable. This discovery of one's true state, "the discovery of his true divine identity" is the lasting state that Tavayogi spoke about and wanted us to ask of Agathiyar rather than wanting to see them take on a physical appearance for us or give us darshan.
Yogananda says one who has destroyed all desires and all karma, past, and present is freed while living and is known as a Jivanmukta. He is cognized as a Siddha or a perfected being.