The Buddhists monk are known to create the Mandala that is a depiction of the universe, painstakingly working on it for hours, only to destroy their creation. At https://www.bbc.co.uk/religion/religions/buddhism/customs/mandala.shtml an enlightening account of this ceremony is given.
A mandala is a symbolic picture of the universe. The mandala's purpose is to help transform ordinary minds into enlightened ones and to assist with healing. According to Buddhist scripture, mandalas constructed from sand transmit positive energies to the environment and to the people who view them. They are believed to effect purification and healing. Mandala sand painting was introduced by the Buddha himself.
This meticulous process takes an entire day. Once the mandala is complete the monks ask for the deities' healing blessings during a ceremony. As the monks chant, the destruction of the mandala begins. The destruction of the mandala serves as a reminder of the impermanence of life.
Life teaches us the impermanence of all things at all times. Yet we shudder when faced with an end to things that we cherish much. Nature and the Divine Laws create this body for our soul to reside and use as a vehicle but we begin to take ownership and possession of something that was loaned to us. When its time to leave it behind it becomes difficult as we struggle to let go.
So is it with all our possessions and creations. If we begin to practice to let go of each and every desire, possession and attachment to things dear to us, we will have no problem leaving the mortal frame when the time comes. We shall be prepared for any eventuality.
When I began my webpage Indian Heartbeat and shared it on various platforms and uploaded videos to YouTube at the turn of the century, I took the decision to deactivate and close them later. When I informed Tavayogi he told me "Let it be son, for it will bring people to the path." I started from scratch building up all that I destroyed again.
Today I closed both the Whatsapp groups for the same reason. The lesson here is not to get attached to anything. Both groups Agathiyar Kudumbam (AK), (that initially started as Agathiyar Vanam Malaysia (AVM) and took on the name Agathiyar Tapovanam Malaysia (ATM) later), and Amudha Surabhi (AS) have served their purpose well. AVM brought together some wonderful souls who traveled and grew up together with me. AS that was an offshoot of AVM where we shared our programs, transformed to become a registered society PTS.
If AVM taught us the rituals and worship of Siddhas, AS brought us to carry out charity. These were the two oars that Agathiyar gave us to steer the boat across the river of life or death. Recently he revealed to us that these were only two of five tenets that man has to adopt in having a purposeful life.
We brought massive changes in many areas beginning with the prayers or puja; taking it to its limits as in hours and soon drawing it to just mere minutes. From external, we moved on to internal worship. Every other person is now doing his own puja at his home rather than congregating at AVM. The seed has been sowed and watered. It is now the responsibility of each of us to carry on what has been instilled in them and pass it on to generations to come. Agathiyan Airlines carrying its Agathiyar Kudumbam is in flight now.
Agathiyar says it's all a process, to cleanse the souls, to rid it off all the negativities it has been carrying with it. All the emotions that are pent up within have to be released. Bitterness, Anger, Worry, Fear, Dislikes, Shame, Indignation, Envy, Jealousy, Hatred, Ill temper, Anxiety, Confusion, has to be given a face. Agathiyar is in a hurry now that we should become pure and perfected. Hence he has given a string of happenings where the dormant vasanas and karma come to germinate and raise its ugly hood. We have to exhaust all these negativities before becoming pure in nature. Just as the pond is stirred up and all the dirt settles to the bottom to reveal clear water all these negativities have to come to the top to be removed in its entirety. A guru has the ability to burn one's karma. But how many would want to do that? Then we are told by Agathiyar that we can attempt to burn these vasanas and karma by lighting the homa or participating in its bigger version the Yagna, offering them into the sacrificial fire. Another option to burn them to ashes is in engaging in meditation. For those who do not have privy to all these means they have to live through life facing the byproducts of karma through suffering, misery, illness, pain, poverty, troubles etc.
By giving us these experiences, creating the right environment and situation for the dormant seeds to germinate he is hastening the process of ridding our karma so that we might join him the soonest as possible. Let us take everything in its stride.
As Deepavali or Diwali is a celebration of victory over evil lets fight this evil that dwells within us and come out as warriors. Happy Deepavali and Happy Diwali.
When I came to learn, investigate and adopt the part of the Siddhas upon receiving the calling from Agathiyar in the Nadi, I came to discover that there where many splinter movements in the name of Agathiyar and the Siddhas. Each managed his movement with a handful of followers. They hardly came together in moving the Dharma to greater heights, preferring to organize their own events. I wondered why they could not come together in unison under an umbrella. Over the years I realized that my wish would not materialize because man's ego stood in his way. Man always thought his ideas were greater than the other. Man always thought his devotion or bhakti was greater than the others. Man always thought his way was the true way and the rest were lost. Man always thought he was speaking the truth and all the rest was false.
I went knocking on several of these movements but realized that there ought to be more to it than what was being upheld, practiced and carried out in these places. Agathiyar understood my yearning and sent me to my very first guru Supramania Swami in Tiruvannamalai, quite unexpected, the following year. Three years on he sents me to Tavayogi of Kallar Ashram who was visiting Malaysia. Supramania Swami lit the fire of devotion in me while Tavayogi nurtured it. Tavayogi who saw through my yearning showed me to the local chapter of his affiliation in Batu Caves that he had come to officiate for further guidance and references. But Agathiyar showed me to Tavayogi instead, asking me to get another initiation from him, this time in private, immediately after another Nadi reading. I received the initiation, to both Tavayogi and my surprise and, as in the words of Tavayogi, my real journey began, following him back to India after a month of his departure. He takes me along to introduce me to the Siddhas and their abodes in the temples, jungles, and caves.
Returning home after having seen numerous miracles, where the Siddhas showed me their presence and existence, in a world parallel to that of ours, I began my solo journey, not leaning to any existing movements but only heeding the words of Tavayogi and Agathiyar.
Agathiyar sent some wonderful souls to learn his worship and we at AVM traveled the path of Sariyai and Kriyai together. Then Agathiyar sent others who were involved in Karma yoga and we picked up from them and ventured to carry out charity and do service too. With Tavayogi and other Upagurus showing us the way of Yoga, we picked up the nuances of these practices too. Finally, Lord Muruga came along to open the heart chakras of devotees who were prepared and ready for total surrender.
Along the way, we saw, heard and came to know of upheavals that took place in various movements, staging the fear that history was repeating itself. We feared that its splatter would drench us too. We saw splinter groups form and move away. Individuals teamed up with certain quarters to bring damage to these movements and their gurus taking to the social media. We stood witness to all these sad happenings.
I began to understand then that in doing God's work the evil forces come together to dishearten the good souls, tarnish their image, and prevent the good work being done. I recall my moments of surprise when Agathiyar told me back then in 2010, a few days before his arrival on our shores as a bronze statue, that he had broken down all the obstacles that were placed in his path to prevent his safe arrival at my home. He never elaborated or explained what these obstacles were or who placed them there. It remains a puzzle to me till this day. Then Tavayogi who saw his fair share of troubles told me that one has to traverse the path willing to be stoned (literally and verbally), intimidated, scorned, torched, roasted and grilled. Going by the books we see many a good saint having to go through tortured and abuse since the days of the past just because their beliefs contradicted with those of the majority of others.
Seeing so many instances and occurrences of damage done to the good name of the Siddhas and their Nadi, the gurus and their teachings etc, we took up damage control measures. Heeding to Agathiyar's advice on never to fight back or argue, and when we took to adhere to the way of ahimsa and shut all the access doors and began weeding the grounds, we began to flourish and grow. As for Thanos and his army, they had no content to ridicule or make fun of and began to look for greener pastures elsewhere.
Today it does not surprise us that these attacks from the evil forces, on those who take up willingly the job of Agathiyar's secretaries and spread the good word of the Lord, and the splinter groups that crop up all too often in any movement, has been going on since days from the past. Seeing a great split among his followers, into two factions that were caught up in a bitter struggle, after Nirgrantha Jnaniputra died, Ananda asked Buddha "how dissension between factions could be avoided at the time of Buddha's death?"
Ananda tells Buddha "When you are gone, there might be many disagreements among those who now meekly follow."
Buddha replies "Disagreement on trivial matters on the mode of livelihood for monks are insignificant but should there be disagreements on matters of doctrine or practice that would indeed be a misfortune."
Buddha explains further how to face the impending challenges by citing his advice to King Prasenajit who became weary of seeing internal feuds and clambering for power amongst the kings and their kingdoms. "In addition to that the king had to come to grips with the challenges within his own kingdom."
Buddha poses a question to King Prasenajit. "What if, great king, one of your trusted men came to you and told you a huge mountain of earth immense and unstoppable was advancing toward you rapidly from the east, crushing everything on its path? Then suppose that other trusted men came from each of the other three directions and reported to you that there was such a huge mountain of earth coming from each of those directions too, crushing everything before it. What would you do?"
"What else would there be to do at such a moment but follow the Dharma, cultivate what is wholesome and accumulate merit?' replied the old king who was the same age as the Buddha.
"In just the same way as those mountains of earth, old age and death is closing in on us right now", the Buddha continued, "so what else can we do but follow the Dharma, cultivate what is wholesome and accumulate merit?'
Similarly, we too adopted the way of the Buddha, opting to follow the Dharma, cultivate what is wholesome and accumulate merit. Agathiyar came to diffuse the situation telling us to be focused on what we came to do, even if the world was to be wiped out overnight, rather than exhaust our energy in the troubles and concerns of others or in what goes on around us and beyond our walls.
Agathiyar's confirmation on the good deeds we were carrying out from day one under his watchful eyes, as pertaining to and fulfilling the 5 tenets that the Divine had laid out for every man born on the face of the earth came to our knowledge recently through a blog post of Vashisht Vaid at https://holysageagathiyar.com/. Mrs. Srividhya Rakesh of Thedal Ulla Thenikalai (TUT) provides the Tamil version in the following video.
We are committed to carrying out these lovely edicts laid by the Divine for mankind that was revealed by Agathiyar at the Tamil Sangam.
Having loved ourselves, our career, our families and friends, he has brought us to love nature, animals, plants and our planet besides the host of other humans, through his grace, without which we would have never come this far. We yearn for his love these days. We have given up our individual desires and taken on collective desires that match his desire. We had given up individual prayers and asking, rather we are doing collective prayers for the well being of all of the Prapancham. We chose to see the good ignoring the bad. We tend to be happy then.
Buddha says, "And when a man is loved by the Gods, he always sees auspicious things."
When Tavayogi went in for an ailment but was diagnosed as having something else, we prayed that he should return save to his ashram. Agathiyar listened to our collective prayers and brought the other Siddhas together to carry out a Yagam so that he could live. He returned to his ashram to settle all his affairs and relinquish his role to Mataji. Just as Buddha too "thinking that he had not yet taken leave of his close attendants and of the community as a whole he made a strong effort of will and succeeded in suppressing his illness", Tavayogi fought the first time and with the prayers and the timely intervention of the Siddhas he survived to return to his ashram to sort the remaining affairs.
When he was re-admitted again for the same reasons, he told me over the phone that if he did not make it to return to his ashram Mataji would take over the running and management of the premises. I was silenced for several moments then, never expecting him to say that, implying very subtly that he was not going to survive this time around. He was willing to leave this time having taken care of all the loose ends. He returned to his ashram and after two hours left his mortal frame.
Subsequently, he appeared in a dream of a devotee, sailing with several others in a boat that was rowed by Lord Siva himself, across the calm waters, heading for a mountain where there was a hype of activities with Siddhas, Rishis, Munis and saints going about their daily chores. Later Dhanvantari told us that Tavayogi was with us in the form of Jhoti or Light ever guiding us in the subtle form. We look forward to the day a Malaysian Tavayogi emerges.
I had asked for direction from Tavayogi when he was visiting us with Mataji in 2016, but he turned me to Agathiyar then, telling me that Agathiyar shall direct us, just as the very first time he stepped into my home and I began to glorify him, he shot me down telling me to glorify the Jhoti in him and all of us, the Light and Source that he chose to identify as Agathiyar.
Ananda told the Buddha that he was so used to see him well and at ease that he became confused and afraid when Buddha took ill. "I was only able to console myself because I knew you would not leave us without giving us some instructions for the guidance of the Sangha."
To this, the Buddha replied "But Ananda I have spent 45 years giving instructions, for the guidance of the Sangha. I am not one of those who jealously keep their important teachings in a closed fist. The Dharma has been fully revealed. What more can you expect of me now?"
Those are my words too. I have explained what little I knew and professed in my life, sharing it through these 2108 pages. The Dharma that to us was the 5 tenets, have been fully revealed. What more can you expect now? I have served my purpose here adhering to these tenets and sharing my experiences and that of others on this blog.
The Buddha told Ananda further, "How can the Sangha depend on me? I am old and decrepit like a broken-down old cart that has to be held together with thongs. I only experience ease in my body by withdrawing my attention from outward sensations and letting it rest in the heart. So the Sangha cannot depend on me. Rather than depending on another, taking refuge in another, each of you should be an island. Let your refuge be the Dharma. And how does one make the Dharma his refuge? By practicing the four foundations of mindfulness that is the way. Now or after I am gone whoever makes himself an island or the Dharma his island will be the foremost among the Sangha.
What a timely advice for us too. Similarly rather than depending on another, taking refuge in another, each of you should be an island. Let your refuge be the Dharma. And how does one make the Dharma his refuge? By practicing the four foundations of mindfulness (here the 5 Tenets that was conveyed by Agathiyar) that is the way laid out for us. Whoever makes himself an island or the Dharma his island will be the foremost among the Sangha (the path). Just like Buddha, Tavayogi stepped behind to promote the path and not him. The Siddha path will flourish and remain forever if we do not attach to the guru but the path.
till I gain new experiences I shall rest in the shade of the great tree of knowledge.
Malar too messaged me.
"Morning Annaa, ur writings and your experience changed mg whole life Anna. I believe you itself can see the changes in me. I'm holding your hands and Appa's hands tightly in this journey. Even how speed u travel also i will come along with you. Its my pleasure and im blessed to come along with you Anna. I'm following all the footsteps of yours and trying my best to fullfill it wit my family members. You might halt your siddhaheart beat postings. I wil come directly to ATM to learn something new lessons from you and thru your experiences. There is no halt for my journey with you Annaa..... Thank you for everything. Its enlightment me from internal to external."
Your wish to see more experiences shared Mahindren and Malar shall come true if Agathiyar permits.
The passages on Buddha have been adapted from Sherab Chodzin Kohn's book "The Awakened One - A Life of the Buddha", Phoenix Paperback, 1994.
Emi Kiyosaki in her book co-authored with her brother Robert Kiyosaki, "Rich Brother, Rich Sister", Vanguard Books, 2009, who came to be addressed as Tenzin Kacho after her ordination as a nun, writes of the calling as "our spiritual family beckoning us to the life we were born to live."
How true.
Agathiyar and his family of Siddhas beckoned me to the life I was born to live in one early December morning in 2002 as I listened to him extend the invitation through my very first Nadi reading. Then he sent two wonderful gurus along and finally came himself to dictate the way. The way and the path have been shown. Some have traveled with me as I traveled with Supramania Swami and Tavayogi and the Siddhas. Others might be waiting to see what's in it for them. Some might be finding the way too demanding while some might find the path difficult to traverse. Others might have too many commitments on hand to leave them for now. Some might have left the path temporarily. Others for good.
It all boils to a matter of choice, for we are in charge of our lives and the decisions we make. Each decision will have a different repercussion setting ripples all around till the velocity and momentum dies down. For some, the opportunity might knock only once. For others, they might be lucky that it comes around again to remind them of their obligation.
I took up the call late in life when I was 44. But I ran the race and in 17 years have covered some considerable distance only to realize the journey is indeed long with its end not in sight. But it was an enriching and fruitful journey, one of learning and imparting knowledge in return. If this blog has served its purpose well I am gratified. I believe Agathiyar and the Siddhas too are happy with my work done.
All has been said. The teachings that came to me through both my gurus, Agathiyar and the Siddhas and whatever I learned from other mediums have been condensed in the pages of this blog. There is nothing more to say. There is nothing more to add. It is all there documented well. Read these pages, not as you would read a storybook or novel, but imbibe and ingest the essence of the Siddhas teachings and most important of all try to follow and adopt them in life. I have gone back to these writings, again and again, to reread it too.
I shall bring a halt to my postings for now till I begin to experience what has been said and sung and described by the saints (and only if Agathiyar permits.) That would then be true sharings of my experience rather than others. Thank you for traveling this far with me.
பார் உரு ஆய பிறப்பு அற வேண்டும்
பத்திமையும் பெற வேண்டும்
சீர் உரு ஆய சிவபெருமானே,
செம் கமல மலர் போல ஆர் உரு ஆய என் ஆர் அமுதே,
உன் அடியவர் தொகை நடுவே,
ஓர் உரு ஆய நின் திருவருள் காட்டி,
என்னையும் உய்யக்கொண்டருளே.
பத்து இலன் ஏனும், பணிந்திலன் ஏனும்,
உன் உயர்ந்த பைம் கழல் காணப் பித்து இலன் ஏனும்,
பிதற்றிலன் ஏனும், பிறப்பு அறுப்பாய்
எம்பெருமானே! முத்து அனையானே! மணி அனையானே! முதல்வனே! `முறையோ?' என்று எத்தனையானும் யான் தொடர்ந்து உன்னை இனிப் பிரிந்து ஆற்றேனே
என்ன தருவான் தில்லை அம்பலத்தான் ?
தன்னையே தருவான் பொன் அம்பலத்தான்
என்ன தருவான் தில்லை அம்பலத்தான் ?
தன்னையே தருவான் பொன் அம்பலத்தான்
என்ன தருவான் தில்லை அம்பலத்தான் ?
தன்னையே தருவான் பொன் அம்பலத்தான்
பொன்னும் பொருளும் அள்ளித்தருவான் - உடன்
போதும் என்ற மனதையும் சொல்லித்தருவான்
பேரும் புகழும் பெற்றுத்தருவான் - அதன்பின்
போகாமல் வாழ்வதற்க்கு கற்றுத்தருவான் - அதன்பின்
போகாமல் வாழ்வதற்க்கு கற்றுத்தருவான்
என்ன தருவான் தில்லை அம்பலத்தான் ?
இக லோக வாழ்வில் உடன் இருப்பான் - ஆயினும்
பரலோக வாழ்வதற்கு வழி அமைப்பான்
சுகவாசி ஆயிருப்பான் அம்பலத்து பொதுவினிலே
சுகவாசி ஆயிருப்பான் அம்பலத்து பொதுவினிலே - அவனே
பரதேசி ஆய் திரிவான் அடியார்கள் நடுவினிலே - அவனே
பரதேசி ஆய் திரிவான் அடியார்கள் நடுவினிலே.
Robert Kiyosaki in "Rich Brother, Rich Sister", Vanguard Books, 2009, co-authored with his sister Emi Kiyosaki, shares a great story.
Once a man stepped onto the edge of a falls and prepared himself to ride a steel cable that stretched across the falls. People soon gathered and thought he was nuts, crazy. The man told the crowd that he knew he could do it and stepped onto his bicycle. The crowd was breathless as he made his way along the single strand of steel, swaying, lurching to the left and right. Somehow he managed to stay upright and reached the other side of the falls. Once there the spectators cheered him. He then turned his bicycle around and peddled back the same way, keeping everyone breathless. As soon as he alighted from his biccle the crowd congratulated him telling him that they had faith in him and that they knew he could do it. So the man asked "Should I do it again?" and the crowd cheered him on, "We believe in you!" cried the crowd. Then the man told, "Since you believe in me who wants to go with me?" Immediately a silence prevailed, except for the gush of the falls. People began to back off and move away. Suddenly a voice was heard from the crowd. A little girl stepped forward and told him she will come along. The girl climbed into a basket on the front of the bicycle. As they rode away the crowd condemned the man for placing the young girls live in jeopardy. The duo headed back safely and the crowd cheered again. What gave you the courage?" ask someone to the little girl. "Weren't you afraid?" asked another. "No" replied the girl, "because this man is my father."
(The space is purposely left blank for you to ponder for a minute)
"Has this story made a point here?", that was what a friend of the Roberts looked up to them questioningly. Their friend told them "Most people believe in God but very few people trust in him. When times get tough, go beyond your belief in God and trust in God."
Robert writes "I had witnessed the power of God and the spiritual power each of us has in us. ..if we are called upon to use it."
Everyone gets a calling to do his share for the world. It can be a discovery, a service, or in educating another. It can be in caring or fighting for others' rights. While only a handful takes up the call, many ignore it although the signs were there. Many choose to postpone to taking it up to another time. I received my calling as I stepped into my 44th year of birth. I took up the invitation. Today Agathiyar has led me to his sanctuary, his paradise.
Emi who became Tenzin Kacho writes of a life of simplicity and sublimity. "Simplicity comes from reducing activities and acquisitions that are focussed on self-gratification, and the comfort of this life alone." But there has to be a balance she adds, one needs to keep up with technology in today's world. "Actions that arise from motivation to help others find true happiness and become free from suffering, make our minds and our lives sublime." A contented mind is priceless she says, and it comes as a result of happiness with oneself and from focusing on the happiness of others.
If a child lives in the present, a youth lives in the future while the old live in the past.
A story was told to Jnana Jhotiamma by Venkat Swami who lived with and served Krishnaveni Amma at Kalyana Theertham. It seems Agathiyar would appear to her with Shirdi Sai Baba. They would spend hours talking. Similarly, Lord Muruga would come and create mischief by tugging the wet clothes that she would have hung on the line to dry. She would in turn chase him over the boulders and rocks with a stick. He would run away and watch from a distance laughing his heart out.
Roshan Sekhon shared some wise advice from the divine who lives, walks and works through the saints on the face of this earth. If Agathiyar had previously told us through his 5 tenets that he presented to the sages and the wise at the Tamil Sangam in days of immemorial back then, which is very relevant and practical till these days, Ruzbeh Bharucha gives us an idea of what and how the divine Sai would like us to live our lives in the present, something very similar in nature to what Agathiyar extolled earlier.
Through my years of channeling and I would like to believe I channel His Energy, I have learnt a few things about Baba Sai. This is my reality. Need not be yours.
If I were to sum up my spiritual journey and what I have learnt from Sai Baba of Shirdi and how He would like me to live my life it would all come down to this……give your divine best to each moment and then leave the rest joyously to one’s Goddess, God, Guru. But most importantly He wants each one of us to give each moment our very best and then leave the rest to one’s karmic blue print and the grace and wisdom of one’s Master. He believes that each situation has three alternatives.
The first is, if a situation is unpleasant, give it your best to change it to the overall wellbeing of all present. If after giving your best and still the situation still hasn’t changed, then you have the option of walking out.
But often, a situation may not change and the option to walk out may not be possible or practical. Then one should make peace with the situation, and calmly try to make best out of all that which is possible.
The third alternative is, which is not really an alternative, one cannot bring about positive change to the situation, one cannot walk out, but one refuses to make peace with one’s lot; instead, one stews and rots and burns. This is the worst of the three alternatives and Baba Sai has repeatedly advised those who come for channeling, to avoid this third path, as it leads to further worsening of the karmic blue print, brings forth pain, negativity and eventually takes one further away from the Path.
I have learnt that Baba truly believes that wealth is for sharing and helping. He is big on feeding the poor, clothing the poor, being compassionate towards one and all. He insists that one needs to keep a part of one’s earnings to help those in need. He wants each of us to give and give and give. Help those in need. If one cannot give materially, one can give via a kind word, a tender smile, compassion, love, blessings and prayers. All His life, Baba Sai, lived for the poor. He helped the rich to become more giving, generous and compassionate to the plight of the needy; and the poor to live a life of dignity even in their state of poverty and hardship.
He has a soft corner for those who go through their lives and their Karmic Cleansing with calmness, grace and humour. He is keen that one recognizes his or her true essence and that is ‘I am the spirit in the body….I am not the body’.
He truly would like each one of us to make The Creator or one’s Master, one’s sole and soul priority. He advocates chanting mentally or audibly, the Master’s name or a Mantra or a Prayer, through the day, and thus, the Mantra will throb within one’s soul, through the night too. He believes that one must first follow one’s religion; pray to one’s family Deity and the prayers which are advocated by one’s religion and then take His Name. Basically He is big on Prayers, chanting, charity, compassion and calm acceptance of one’s lot.
He doesn’t like slandering. It really saddens Him.
He doesn’t like His children to get into arguments. He believes one can state one’s point of view calmly but firmly.
He advocates one and all not to come from a state of reaction. Do not react, as then we are influenced by external factors and one has no control over external factors, and thus, one would spend one’s entire life reacting. He advocates to come from centeredness and rather than react to operate from a state of calmness, thus, one is in control of one’s action and words. Time and again He has told one and all in channeling that, the most effective Mantra, the King of all Mantras, is the Mantra called ‘shut up’. He believes most of our problems take place with what goes on inside the mouth and what comes out of the mouth. If one were silent and speak from the state of calmness, rather than a state of reaction and action, most of our problems would either be solved or would be far less exacting and tiresome. Silence is the most effective springboard to connect with the Master and eventually to realize one’s own self and then one’s own Godhood.
He wants each one of us to know our strengths, weaknesses and limitations, and then, to act from our strengths and keep a distance from our weaknesses, as much of a distance that is possible. He doesn’t want us to flog ourselves when we fail or succumb to our weaknesses and limitations, but to first bring about a lengthier distance from our failing, slowly and steadily, till the distance is so far and distant, that one has nearly conquered it, rather than suppressed it.
He loves Mother Earth and wants us to give as much as possible back to Her, rather than keep taking and receiving from Her. He has a very soft corner for animals and all living beings.
Baba Sai wants us to be centered, whether in a place of worship, work place, home, café or wherever. He believes that if one is with one’s Master in thought and breath, it doesn’t matter where we are, wherever we may be, we have made it our place of worship, as we are with our Master, and wherever our Master is, that place automatically becomes a place of worship.
He advocates the best way to connect with our Goddess, God and Guru is via the breath and combining the breath with The Name.
He advocates approaching our Goddess, God and Guru as a child and not as an adult. A child can get away with a lot.
He advocates prayers for one’s ancestors, family and friends who have passed over. He is most happy when one prays for all those who have passed over and a special prayer for all those who are earthbound.
He gets happy when one remembers Him or one’s Master before eating or drinking even water and not only to thank Him or one’s Master for the food or drink but also a small prayer that nobody goes hungry or thirsty, for food, water, clothing, shelter or any necessities. He says time and again, that simple prayers, from the heart, make a major difference to the Cosmos and the Energy and Vibration in the Cosmos. In fact time and again He has asked a number of those who have come for channeling to pray for all of Creation. The Mantra He has asked them to pray is, “Ya Sai Sarve Bhramand Sukh Shanti Krupa” (Oh Sai, let there be grace of peace and joy in all of Creation). He believes that if each of His children were to chant this prayer, the vibration created would bring about peace and joy to the lives of innumerable people and also to all of Creation. Each individual can make a difference. May be a small difference, but drop by drop, the ocean too is filled. The other mantra He has given is Aum Sai Rakshak or Aum Sai Rakshak Sharanam Deva, (Sai Protect Me or Sai Protect Me and Keep Me in Your Refuge). This prayer is very powerful as not only are we asking Sai to protect us from the external world, but also, to protect us from the wrong use of Free Will, which then creates Karma that comes later on to haunt us, for that particular life, or sometimes for all of eternity.
One very important thing, He wants each one of us to go beyond His physical body. He has often told those who come for channeling and who plead that they want to see Him, “I have come many times, taken many incarnations….those who focus on this body of mine, this body that lived in Shirdi, would then never recognize Me if I were to come to them in any other body I had occupied in my other incarnations….but if you were to focus on My spirit…My energy….My true essence…you will recognize Me in any body I wish to show Myself to you, be it in a human Avatar or even that of an animal, bird, fish, or a butterfly.”
So through years of channeling, these are the few things that I have realised that matter to Baba Sai. I know one thing, He truly is with us. I know that. But the question is how much are we with Him?
Agathiyar has given me everything, without me asking for even a single thing. I have nothing to seek further. I am satisfied. He is satisfied with me too I suppose.
A good soul whom I met at the Kallar Ashram in 2016, used to call me from Chennai and at times from the USA and share her songs, many beautiful pieces she wrote out of love for Lord Muruga. She would share her spiritual journey with me too. Once she invited me to join her and some fifty others to Palani to witness a religious ceremony conducted by someone devoted to Lord Muruga. As I had no intention to go places anymore, I turned down her invitation without hurting her feelings. In recent months she invited me to Pondicherry to receive initiation from a guru from whom she herself has had initiations. She would regularly call me an update me on her spiritual progress under the tutelage of the guru. Finally, I had to tell her that I was not keen for any initiation, in a nice way. I replied to her that my search had stopped which was the truth too.
After reading the Kaanda Nadi for the first time in 2002, I followed Agathiyar's instructions asking me to go places both in Malaysia and India, to relieve me of my karma. After meeting Tavayogi in Malaysia, and having being invited over to his Kallar ashram, Agathiyar too invited me to several more places through an Aasi Nadi reading. I was blessed to have Tavayogi take me over to these amazing places where Agathiyar waited to bless us. In further Aasi Nadi readings, Agathiyar revealed his pleasure in seeing me with Tavayogi at those places he had called me over to. In one of the readings he invited me over to several more places but I told him that I was not going places anymore as I have him, Tavayogi and Supramania Swami. I have held on to this statement until this date. Agathiyar dropped the talk entirely. He only told me to go see my guru in 2013 again, that I sensed had an urgency to it. I visited Tavayogi with my family that year. The next time I traveled to India was for the inauguration of the new Kallar Ashram and temple complex in 2016, again upon his invitation and Tavayogi's.
Once I took up Agathiyar's call, and followed his guidance through the Nadi readings, and was guided by both Supramania Swami and Tavayogi, my search stopped. I stopped frequenting temples and other places of worship, religious societies, and organizations. Once, Tavayogi who had received an invitation to attend a puja for Agathiyar at a temple in Brickfields called me to represent him, I had no choice but to go.
When several pilgrimages and prayers were organized by us locally, I followed. I occasionally stopped over at some religious spots with my family en route to my hometown. Apart from this, I ceased to travel to places of worship or interest both locally or abroad. I told Agathiyar if he were to give me anything at all let him give it to me in the confines of my home which has today become his home too.
When Agathiyar slowly sent over young men and women to learn about the worship of Siddhas, I encouraged them to see, participate and learn and begin doing the rituals and prayers in their homes rather than come together each Thursday to worship at my home. Today I am amazed and delighted to see many perform and conduct prayers with their families daily in their homes. I think I have broken the trend and tradition that transpired all these years of looking up to a guru or head of a peedham, ashram, society or organization and gathering there once a week or on festive occasions to conduct prayers and hold satsang. Today Agathiyar lives in the homes of many rather than in one peedham. Today Agathiyar lives in the hearts of many rather than one guru.
When Agathiyar proposed to his devotees to build temples or peedhams or ashram for him, many took up the requests. I too eagerly looked to see if it was possible and viable for me to take up Agathiyar's request after he asks me in my very first Nadi reading to build a temple for him too. But I only faced dejection and I soon dropped the idea. Soon my first guru Supramania Swami initiated the idea to build a temple in his village, initially, and later proposed that we build it near his guru Yogi Ramsuratkumar's ashram in Tiruvannamalai. But the work was stopped by a mysterious hand in a mysterious way. When Tavayogi finally began work on his new Kallar ashram we all chipped in with the expenses. I thought my work was done. But that was not to be.
Lord Muruga brought up the subject again in a Jeeva Nadi reading in early 2018 asking for a temple for him. I was not keen then as before. Seeing me not moving to bring his request into reality, he took up another channel to convey the matter again to me. Agathiyar came through a devotee in the midst of a festival that we had organized at a very old temple build in 1939 that housed Agathiyar too. He told me to prepare to move house, within the next 18 months, telling me that he would do it himself as I remained silent when he asked if I would not do it? I left him to carry out his proposal, being the least interested to make the move. Just short of a month towards the deadline, he calls me on 5 September telling me in his Aasi Nadi that the Siddhas and he and the whole pantheon of Gods and Goddesses were happy in the present place and that I need not move. I thanked him for his compassion and understanding.
Over the years I have seen and heard of infighting within temple committees and society members over a difference of opinions and some differences had to be resolved through court actions. I have seen temples mushroom next to another just because of differences between devotees. I have seen temples demolished and rebuilt by the opposing camp to be demolished again. I have seen many temples in a pitiful state without proper governance.
I have seen temple committees struggle to complete their temple projects often incurring the wrath of people, the authorities and worst, incurring debts. Temple construction has been stalled in many ways due to a lack of funds. I wonder, should not any wise man who engages to build something of this nature, ensure that he has sufficient funds before he engages in a project of this nature. Sadly many start on mega projects with the desire to promote Agathiyar. We in the construction industry and profession have been trained to seek and ask for allocations for all our programs even as early as at the stage of discussing the conceptual drawings, before even engaging in the design stage and other preliminary matters. Although I had the knowledge and some 36 years of experience in this field, I knew that I did not have the resources nor the network to engage in a project of such massive nature as building a temple.
I have seen friends and comrades in spirituality and religion become enemies due to differences in opinions. I have seen friends tarnish others taking to social media due to these differences.
I have seen devotion and rituals to Agathiyar come to an end when there are no takers to continue where another left.
I have heard that families have been disrupted by either partner engaging in fanatical worship at the expense of neglecting his or her duties.
I have seen and heard of seekers and aspirants going cuckoo engaging in various practices after having being initiated by others. Many turned up at my home under mysterious circumstances. Agathiyar saved them.
I would rather remain with what works fine with me as for now. We have survived some 17 years, having Agathiyar with us and conducting his worship at AVM that later took on another name ATM. ATM took on the role of a parent home or the Thai Veedu and we had Agathiyar's worship done in all the homes of its family members. We all grow together. We learn from each other. There is no guru or person to look up too except Agathiyar. He comes to us through the Nadi or speaks through his devotees today. This formula I believe works well for us at ATM.
We never invite dignitaries or holy men over, but if they wished to come over we greeted them as we do others. I let strangers who come asking to know about Agathiyar, into my home, but if I sense something wrong I show them the way out. I can do this since it's my home. I am not being rude nor am I, egoist. But I need to protect the sanctuary Agathiyar Vanam that I had painstakingly build over the past 17 years. We cannot have infiltrators come within our circle and do damage. I prefer to take up damage control measures rather than have all our hard work crumble to the ground because of pests and termites. I have seen many come as devotees and seekers but create havoc and damage to both the guru and their establishments.
History teaches us so many lessons but we fail to learn from others mistakes and follow suit. Today all that we have gone through personally and seen from other's experiences serve as learning to us, not to fall for the gimmick or threat, and most importantly not to make the same mistakes. We have become wiser by watching all the happenings around us. Above and beyond this, we have Agathiyar on our side. That is most consoling to us and gives us the strength to move on without fear or favor.
We saw the purgative way spoken about by Lao Tzu in asking us to "Reduce and reduce" and how Yen Hui emptied himself of himself which is the height of purgation necessary for mystic attainment of Tao or ultimate reality as explained by Henry Wei, in the last post.
G. Valmikanathan in his book "Makers of Indian Literature - Ramalingam", published by Sahitya Akademi (e-book at http://www.vallalar.org) traces Ramalinga Adigal’s journey on the Pathway to God dividing it into three portions, Journey on the purgative way, Journey on the illuminative way, and Journey on the unitive way.
1. The purgative way is that part of the long path which, one treads towards the Godhead and in which one purges oneself of all desires and attachments, of all imperfections, of all acts of commission and omission of shortcomings in renunciation, of shortcomings in the total love of God in the passion for the apprehension of the Godhead.
2. The illuminative way is that part of the path, which comes after the purgative way, and in which one gains illumination, knowledge, and gnosis.
3. The unitive way is that part of the pathway in which the pilgrim marches on with buoyant and joyous steps, filled with hope and freed from doubt or misconception. The journey is characterized by a sense of urgency. The pilgrim, in this part of his journey, begins to walk fast, then breaks into a loping trot, finally, gallops on with increasing tempo towards the beckoning smile and the outstretched arms, and is soon locked in an eternal embrace with the beloved, the eternal being, the Godhead, the ground of all being. The journey on the unitive way is composed of several factors of experience. Recollection and quiet, contemplation, ecstasy and rapture, dark night of the soul, and unitive life.
Henry Wei in his book "The Guiding Light of Lao Tzu, Synergy Books International, speaks about "perhaps the most mysterious feature of mystic meditation.... mystic union that takes place at the end of the journey.
The mystic union is said to be entirely personal and could not be communicated from one person to another. In other words the mystic union is something extremely mysterious. It may be called the mystery of mysteries. It is perhaps the most mysterious feature of mystic meditation....
Mystic union represents the unique experience stemming from "the flight of the alone to the Alone" as the famous mystic Plotinus has so well expressed. Unfortunately it cannot be easily attained much less isolated and measured and experimented upon in the laboratory. Its actuality is entirely based on the experience and confession of the mystic themselves who were completely convinced of its authenticity.
Hence the reason I asked someone keen to know about how Agathiyar speaks to me to come travel the path I took and find out for himself. He never came around. Most of us are investigative in nature wanting to know what the other's receive but not to indulge in the practice and put in the hours and effort. They love to study the text, scriptures, and to study others, not wanting to walk the path with them, for it is ever so comfortable to lie in bed and flip the pages hoping for an understanding to dawn rather than walking the less traveled road in seeking God. This individual who studied people's minds by profession suggested that I could be hallucinating or self hypnotizing the exact words Henry Wei uses to describe the skeptics' point of view.
Some skeptics have maintained that the mystics are victims of hallucination or self hynosis.
Valmikanathan compares the experiences gained or endured in each of these stages,
Of these three sections of the pathway, the first is painful and dolorous; the second a strange mixture of sorrow and joy, the joy increasing in intensity as ignorance is slowly replaced by illumination; and the last section of sheer delight, of mounting bliss.
Henry Wei continues,
By all reports the mystic or divine union is an exceedingly exhilarating experience, superior in joy and sweetness to all other human experiences. Those who have experienced mystic union feel that they are blessed with the esctatic consciousness of ultimate reality and consequently consider all else as secondary and unnecessary even vain and empty.
Henry Wei writes that their scale of values changes radically; their attitude towards life changes too; their health improves; they have sharper and deeper understanding and a clear spiritual vision.
He quotes Rabindranath Tagore on this mystic union, as "The Paramatman, the supreme soul, has himself chosen this soul of ours as his bride and the marriage has been completed." Ramalinga Adigal composes a beautiful song of how his Lord had told him to prepare for this bridal marriage or mystic union an hour before the event takes place.
1. மணம்புரி கடிகை இரண்டரை எனும் ஓர்
வரையுள தாதலால் மகனே
எணம்புரிந் துழலேல் சவுளம்ஆ தியசெய்
தெழில்உறு மங்கலம் புனைந்தே
குணம்புரிந் தெமது மகன் எனும் குறிப்பைக்
கோலத்தால் காட்டுக எனவே
வணம்புரி மணிமா மன்றில் என் தந்தை
வாய் மலர்ந் தருளினர் மகிழ்ந்தே.
G Vanmikanathan in his "Pathway to God Trod By Saint Ramalingar" writes, "In intimate terms of bridal mysticism our Swaamikal pleads for union." Elsewhere he sings “This is the moment, this is the right moment for uniting with me”
Ramakrishna Paramahamsa, in answer to Naren’s impertinent question, is said to have replied that he has not only seen God but can show Him to Naren too. Centuries earlier Maanikkavaachakar said the same to all of us Narens, and Raamalinga Swaamikal, a contemporary of Raamakrishna Paramahamsa, says the same to all of us in the revelations of the most secret of all secret experiences. We have only to fulfill three conditions to gain the same experience. We have to be, in the words of Aldous Huxley, “loving, pure in heart, and poor in spirit”. It seems to be delusively simple to fulfil these three conditions, but when we begin to meditate on the depth of their meaning we are seized with despair and we begin to feel that not only this present life of ours but many more lives to come will not be enough for us to succeed in gaining these three qualities in their fulness. But we need not despair, for God, in His mercy, offers us several chances to fulfill these requirements to apprehend Him.
G Vanmikanathan writes, "Swaamikal gives expression to his amazement at the manner in which God entered his mind and took abode therein. Maanikkavaachakar too is oftentimes lost in wonderment at his good fortune in the Lord vouchsafing him a grace denied to others."
Ramalinga Adigal cries in delight, joy and ecstasy, “I beheld Him, I ripened, I blended with Him with delight”.
1. அருளரசை அருட்குருவை அருட்பெருஞ் சோதியை என்
அம்மையை என் அப்பனை என் ஆண்டவனை அமுதைத்
தெருளுறும் என் உயிரை என்றன் உயிர்க்குயிரை எல்லாம்
செய்யவல்ல தனித்தலைமைச் சித்தசிகா மணியை
மருவுபெரு வாழ்வை எல்லா வாழ்வும் எனக் களித்த
வாழ்முதலை மருந்தினை மா மணியை என் கண் மணியைக்
கருணை நடம் புரிகின்ற கனக சபா பதியைக்
கண்டு கொண்டேன் கனிந்து கொண்டேன் கலந்து கொண்டேன் களித்தே.
Henri Wei sums up beautifully, "In all these, man is understood as being capable of attaining union with the mysterious cosmic influence or cosmic spirit or divine being." Do we have an equal chance too?
We have been told of God's five job scopes namely Creation (Padaithal), Sustenance (Kaathal), Dissolution (Azhital), Veiling (Maraithal) and Grace (Arulal). Swami Kripananda wrote in the introduction to Swami Muktananda's "Kundalini - The Secret of Life", SYDA Foundation, 1994, the following.
According to Shaivite texts the Supreme Reality performs 5 cosmic functions: creation, maintenance, and dissolution of the universe, concealment of the true nature of this world, and the bestowal of grace, through which human beings are enabled to realize the truth about themselves and the universe. Shaivism describes the guru as the embodiment of God's fifth cosmic function that of grace bestowal. The human guru is in short a vehicle for this fifth cosmic process, the descent of grace. Because he has merged his individual awareness into the divine, the guru can serve as a pure vessel through which its pure energy flows.
Everything external is an extension of what was seen felt and experience within. Having an inspiration, one comes to create or discover things anew. By bringing God within him, a saint or guru is then inspired to build a temple for him as Supramania Swami wanted and Agathiyar used Tavayogi for the purpose. Bringing God within, a Samaritan goes out to help another out of kindness and compassion. Having had a vision of some kind, a saint paints a picture of his vision of God, hence the reason we have so many forms given to the formless.
Tavayogi once autographed his book "Andamum Pindamum" for me, writing the following words: "Aandavan Uraikindra Edam Thangal Ullam, Athuve Payanathin Thodakkamum, Mudivum" that when translated would mean, "God resides in your heart, That is the starting point of the journey, and the end too." Manikavasagar sings in his "Sivapuranam", "Avan Arulaale Avan Thaal Vanangi" that goes to say that even coming to worship him is not possible without his grace. So I have come to realize that we cannot force our ideas, faith, belief, opinions, on others till God himself chooses to grant them his grace. Like the phrase goes "You can lead a horse to water but you can't make him drink", we can only lead him to the house of prayer but we cannot make him pray. God has to initiate the thought in him to bring his hands together in prayer.
If before coming to God we are self-centered, seeing him as an entity apart from us and beyond our reaches, once we get to know him intimately, he draws upon us the realization that we are one. From Dvaita we move on to Advaitha. Rabindranath Tagore is quoted in Henry Wei's book "The Guiding Light of Lao Tzu, Synergy Books International, as having said, "In the region of nature which is the region of diversity we grow by acquisition; in the spiritual world which is the region of unity we grow by losing ourselves by uniting."
Hence one has to go through the purgative process to lose oneself. What remains behind than is the shine and luminosity of the divine spark that we have always unknowingly carried with us. As we drop all the veils or draw all the curtains aside, one by one, the effulgence in us is seen through as demonstrated symbolically by Ramalinga Adigal at his Satya Gnana Sabai. All we need to do is to drop everything. Then life becomes pretty simple. Although it is simple to say, in truth it is not as simple as it sounds. As we add value add-ons at fast-food chains, we keep on adding to our desires. Desires are always regarded as harmful to the soul, says Henry Wei, because they spoil the inner unity and harmony. Lao Tzu says "Reduce and reduce" referring to the purgative process.
Henry Wei tells us the story derived from Chuang Tzu regarding Yen Hui and his master Confucius.
When Confucius enquires of his student as to how he was doing, Yen Hui replied, "I am getting on."
"How so?" asked the master. His student replied "I have got rid of charity and duty."
"Very good" acknowledged the master but quickly added that "But not quite perfect."
Meeting again after some time, the student answers a similar question from Confucious, saying "I got rid of ceremonious and music" to which Confucious says "Very good but still not quite perfect."
On another day the student replies that "I can forget myself while sitting." This time Confucious asked "What do you mean?" Yen Hui replied "I have freed myself from my body. I have discarded my reasoning powers. By thus getting rid of my body and my mind, I have become one with the Infinite."
Confucious immediately tells his student that he wished to be allowed to follow in his steps. Yen Hui emptied himself of himself which is the height of purgation necessary for mystic attainment of Tao or ultimate reality writes Henry Wei.
The purgative process concerns the discipline of the senses, heart, and mind. The body often reflects the inner workings of the mind states Henry.
"The process involves tremendous sacrifice from the worldly standpoint not only the abandonment of one's habitual way of life but also the termination of many human ties. Lao Tzu did not expect people to detach themselves completely from outward activities and to live aloof from the busy world."
But if one has gradually shed his hold on all things tempting, having exhausted all his desires to own and taste the pleasures of worldly life, he would eventually stand at the threshold of readiness to drop everything for the sake of God as did the many saints. But till then, Lao Tzu and the Siddhas guide us to practice self-discipline in all things done, gradually building and bringing us to a mental state of readiness to drop everything, in case we are willing to step out of the role played in life's stage and take on their new role on God's stage.
By inculcating moderation and contentment one does not pursue the desires of his heart irrationally or by stabbing another or robbing another of his prize. He stays away from competition for fame and power and other pursuits too. When the conditions are favorable for him to take the leap he is ready to do so, for he is then well equipped to take the jump.
For those who have tried and lost hope be it in attaining material things or spiritual advancement, all the disappointments and failures that come to stay with us, become our experience, making us stronger and more prepared. As Lao Tzu says, "Misfortune is what fortune leans on; fortune is where misfortune conceals itself; who can know the ultimate result?" even if it does not materialize in the present moment or present life as least we are prepared when his grace unfolds before us and we would have all the qualifications to be picked.
A man who is secure is dead to life while a man troubled is alive. Mencius tells us that with suffering, hunger, poverty, and difficulty, his mind is stimulated, his nature toughed and his inadequacies are filled up, making him stronger.
Lao Tzu tells us to have a balanced attitude towards either prosperity or adverity and preserve a calm mind in dealing with worldly affairs. "People who understand and respect this truth will not succumb to depression when adversity frowns nor become wild with excitement when prosperity smiles. A calm and detached attitude towards the vicissitudes of life will prepare one for mystic meditation" says Lao Tzu and Chuang Tzu, writes Henry Wei.
Chuang Tzu asks us to "imitate the sage who considers life a fleeting dream and death a rest; who do not scheme nor strive nor calculate and who sleep without dreams and wakes up without worries; with his spirit ever pure and his soul always alert," writes Henry Wei further.
It is a test for us. In fact, all the saint's words are a challenge and a test for us, to see if we engage and follow and can stay on track. They never talk about the results but only speak about the way. The results will unfold as we take each step. Agathiyar too never spoke of the results but instead set us working on ourselves by walking the path he showed neither explaining in detail or at length nor did he draw up the blueprint and show the passage to us. He worked on us as we would place puzzle pieces together. Today we are beginning to see the complete picture. As Tavayogi always says, it is interesting to see what else he has in store for us.
What was theoretical knowledge that made little sense once; What was songs that merely sounded sweet to the ears; What was movie scenes that merely depicted scenes from the Puranas; What was mere lines of expression and experience of others; has today taken on a new meaning, a new understanding, a new perspective and a new life, after having traveled the short but sweet years on a journey with Agathiyar. Today we can comprehend better the experiences and inner meanings of the saints having relived their experiences to a certain extent.
G.Vanmikanathan in "Thiruvachagam", Amudha Nilayam, Chennai, 2002, writes that ,
"Maanikkavaachakar was enslaved stage by stage at various times by diverse means, unceasingly pouring grace on him and drawing him closer and closer for the ultimate embrace of eternal union. Maanikkavaachakar relates not only his own experience but also that of all the mystics who have gone before him."
G.Vanmikanathan writes of the numerous dangers that Manikavasagar warns man traveling his path. As the thought of the existence of God dawns in his mind and as man tries to seek and gain his divine feet, he has to face many dangers while even in the mother's womb. The sorrows and dangers he faces in the world to the innumerable obstacles which the world places until his very last days are relived in Manikavasagar's "Potri Thiru Agaval."
Manikavasagar too sings of the moments where he feared that he was slipping from his ranks just as Yogi Ramsuratkumar too did mention that there were days he hit rock bottom. G.Vanmikanathan writes that Manikavasagar after upholding the discipline required of "in gaining purity of heart and the soul, finds himself slipping back from proximity to the Godhead, due to the revival of the old attachment to the "I" and "mine"." We have been reminded in many ways of the dangers of slipping and falling back from grace as we stand at the gateway ready to take the final step towards receiving "the experience par excellence, that of the Lord making a tabernacle of this body." Even one in the state of a Jeevan Mukta is cautioned of the dangers lurking around in returning back to society or living in society and is reminded to stay aloft at all times.
G.Vanmikanathan in relating the external temple structure with the internal temple within the physical body writes,
To Maanickkavaachakar and indeed to all the saints, and for that matter even to the common man, the abode of God is his own body, his mind, his heart. Thirumoolar in his "Thirumandhiram" calls the body the temple of God and instructs man to keep it pure and healthy. This faith has been extended to the ground plan of the temples by the great sages who wrote the Aagamaas. The human body has according to the seers and savants 7 centres, 7 seats or 7 stations. (Similarly) The ground plan of a temple closely follows the ground plan of a human body with these 7 sites. Therefore when one worships God externally in a temple, he worships him as enshrined in his body." This theme is rendered in his song, "Keerthi Tiru Agaval."
G.Vanmikanathan explains further,
Maanikkavaachakar exhorts the devotees to don the armour of sacred ash. Such wearing of the sacred ash corresponds to donning an armour. The five courtyards in the temple represents the five sheaths of a human body. The devotee crosses these entrances to the innermost court. At the sacrificial altar he sacrifices his Aanava malam. At the flagpost (or kodimaram), he reinforces his faith, and resoluteness of his purpose here. He proceeds now to worship God in the sanctum sanctorum where the eternal effulgence shines.
Prapancham means both the animate and the inanimate world. Poornam is wholeness. The soul once it attains purity and maturity of perfectness is entitled to be united with the Lord. The Lord's grace falls on it in a timely manner and the soul is absolved into the arms of the waiting father.
G.Vanmikanathan says that "contrary to the common belief that gnana or jnana is a result of one's effort, gnosis or gnana is not a product of the intellect but is a grace received as a result of spiritual discipline and one-pointed contemplation. Gnana dawns on one rather than achieved."
G.Vanmikanathan continues that "it is the soul's experience that it should see itself elated to a state of joy first; from joy to ecstasy; and from ecstasy to an all-encompassing and surpassing bliss, as the soul is seen uniting with Civan to the point of extinction of duality, to the point of the absence of any difference between the soul and Civan."
In their pursuit to bring this body into a state of purity, the saints have sung of how they had to endure pain, in Ramalinga Adigal's case for 12 long years. If Ramalinga Adigal's songs portray similarity in experience with Manikavasagar, G.Vanmikanathan writes that Jalaluddin Rumi's utterances parallel Manikavasagar in a remarkable way too. Jalaluddin Rumi wrote, "I am in love with grief and pain for the sake of pleasing my peerless King."
Gnana Jhothiamma had to endure severe conditions of pain as Agathiyar told her the cleansing was going on. The years of sustaining on meat called for and needed thorough flushing of the system to the very core, to purify the very cells and atoms to receive God's light. Hence a gentle reminder to all those who seek to bring the divine within - please refrain from consuming meat. If you are happy about seeing the divine as a wish-fulfilling Genie whom you bring forth in times of need by rubbing Aladdin's lamp, whenever you desire favors or when a tragedy befalls or you are faced with sorrow or suffering, then I guess it's fine to carry on or continue to see him as an entity or a goods among others that the world has to offer or displays externally, for now, till the day he invokes the compassion in you to see life in all things.
Having waited patiently 17 years, an understanding dawns in me as I read G.Vanmikanathan's observation, "When they (both the divine and its matters) are beyond our comprehension, our duty is not to dismiss them as meaningless, but to wait patiently for enlightenment by the spirit of the saints in their own time", something that Lord Siva pointed out through a dream. In that dream, Lord Siva spoke, asking me to shelve all my questions to a later date. Today I understand his reasons to stall me in my journey, having me hibernate for some 14 years, was to make me better understand the truth. Certain processes needed to take place and I needed certain experiences too prior to coming to an understanding of matters.
And so, Agathiyar has told me to bear with the intermittent pain that comes and goes, assuring and comforting me, saying that it is all part of the process. If in the initial stages and years before, Agathiyar just brushed away my pain and agony aside, giving no importance to it, and asking me to ignore it, saying that it was merely superficial discomfort, compared with the gift of inner transformation that he had gifted and awakened within - the painful experiences that continue till these days are in fact Ananda Paravasam or bliss, he says, asking me to endure it.
As Agathiyar pacified me, so too does G.Vanmikanathan write that "one receives the assurance of a comforting mighty presence which grows on more and more until one realizes that it is God revealing himself in a light that is painful to one's nature and all its faculties because it is infinitely above them and because its purity is at war with your own selfishness and darkness and imperfection."
We have been told of God's 5 job scopes namely Creation (Padaithal), Sustenance (Kaathal), Dissolution (Azhital), Veiling (Maraithal) and Grace (Arulal). I used to wonder and question why a most just, fair and compassionate God, who wants us to get back home to him as fast as possible, chooses to place veils and obstacles and make it more difficult for his children to find their way home? G.Vanmikanathan says veiling is "an act of grace too, by which he hides reality from the soul so that it can gain the experience provided by good and bad karma in the world. When the soul is mature enough God withdraws the veil concealing reality.
Maayai is the raw material of the matrix (prapancham) or space where everything including the universe and the human body is formed. When cataclysm comes the universe and the souls recede into Maaya and Maaya recedes into Civan. Maaya in contact with Aanavam becomes impure. God works on the soul through Kanma malam and redeems it from the bonds of the Aanava malam." His dynamic aspect Sakti works as Maayai, sings Manikavasagar, creating or having 60,000,000 (sixty million) powers or forms or manifestations of lesser energies that enable it to provide the world and the body. Ramalinga Adigal calls it Maamayai.
We have seen in an earlier post the truth in this statement too. In the "Metaphysics of Saiva Siddhantam - Sivagnana Boodham" by Thiruvilankar Canagarayar, l96l, we read that,
The husk, bran and sprout or germination of a paddy seed are comparable to Anavam, Maya, and Karmam that encompass the soul. 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 many probabilities and possibilities for illumination or otherwise, are outlined as follows.
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 battlefield 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.
It might seem that we only carry Anava Malam or Ego or Ignorance while both Maya and Karma are the doings of Erai then. So we now understand that Erai out of love and compassion for us, 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 Agathiyar told me in the very beginning, through the Nadi reading, where he pointed out the wrongs and harm I had done in the past births, adding that it was all his doings and I had to learn and gain experiences essential to my spiritual growth, I could not comprehend how could that be his work, although I was happy that he had decided to pardon me and that I was excused. But he added that 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.
In asking, "Infinite bliss I gained; what did you gain from me in return?" Manikavasagar shows his overwhelming sense of indebtedness says G.Vanmikanathan adding that we are able to access the immeasurability of the bliss bestowed on him. If Goddess Parvathi herself had to perform many austerities taking several births to gain again and again the hand of Lord Siva, imagine we being just mere mortals, would have the need to come again and again and again thousands or more times just to come to worship him, let alone hold on to him tightly as did Manikavasagar. But Agathiyar took us in and groomed us irrespective of all our flaws and karma. Today we often tell ourselves that we lack gratitude for the immeasurable and undeserved grace showered on us by Agathiyar. Our gratitude towards him can only go so far as gifting him with material things. But by going further and giving the body and the soul and all our possessions to him, still, it seems far from enough or inadequate in paying him back for his gift of life and all the good that has ensued. We have now arrived at a revelation that "What else can one give but his love towards him?" Let us love him as we would ourselves. Let us love and cherish him as dear and close to our hearts.
Finally the grand question of all time. Would declaring oneself as a God amount to being egoistic? Jalaluddin Rumi thinks otherwise. " "I am God" is an expression of great humility. The man who says I am the slave or servant of God affirms two existences - his own and his God but he that says "I am God" has made himself non-existent and has given himself up and says "I am naught; he is all there is; nothing but God's." This is the extreme of humility and self-abasement."
G.Vanmikanathan says that "there are two ways of knowing or looking at the world. One is knowing things as separate entities while the other is seeing God alone in all things as the enlightened do."
This answers a question I had as to why the saints allowed their followers to worship them rather than the divine? Why could not they issue an order or command and stop their followers and devotees from falling at their feet; bathing them in milk and honey; placing garlands and feeding them etc?
By not allowing them to carry out their wishes and instead dictate his desire to end it would constitute he having an opinion and a wish, apart from the desire of his God, that is shown and demonstrated through his followers and disciples as Jalaluddin says "it affirms two existences." I have come to understand that a man of God is one with God, hence he does not stop nor interfere with the desires of God, as Thomas Merton is quoted by G.Vanmikanathan, "When the next step comes, you do not take the step, you do not know the transition, you do not fall into anything. You do not go anywhere, and so you do not know the way by which you got there. Not knowing the way by which the experience came."
How true. We can only cry out Achcho...Achcho...Achcho (an exclamation that expresses astonishment mingled with wonder and gratitude at one’s good fortune).
Let us join the ranks of the enlightened. God who is formlees comes to his devotees as a statue or a painting or as a vision or an inner voice. God who is formless comes as a father, a mother, a guru or Upaguru. God who is formless comes to as rain in times of prolonged drought or as a sip of water in times of extreme thirst, wetting the ground and quenching our thirst respectively. God who is formless comes to us as heat in our body that keeps us alive and fire that keeps us warm in the cold of the weather. Let us begin to see God in all things.
In all my endeavors, I cannot but give gratitude and pay homage to the divine Erai for showing mercy on me and his many blessings that brought me all the pleasures in life. He told us once that he was rewarding us. Similarly, I am indebted to him for coming forward to save my soul too. For how else would we pierce the veil that hides the truth and how are we to break our hold on the impermanence and seek his holy feet if he does not come to us to redeem us at the right moment? He came to us at the many right moments in many forms. He came as the Nadi, as literature, as Gurus, as Upagurus, like teachings, like books, etc reminding us often of our obligation to God, Guru, Guardians, the ancestors, parents, the family, society, nation, nature, animals, and plants all neatly condensed in his 5 tenets.
Then I wonder how many have had the blessings I had. For those who are struggling in life, I pray to the divine to show some mercy on them too and bring everyone who has even the slightest thought of Erai to his fold gradually. There have been many moments of bliss that he showered on me. In those moments of joy and ecstasy, I had always prayed that he passed on this state to those around me too so that they shall not be left out from experiencing him. My personal wish that "If only I could convey what I was going through by way of touch to others?" has been granted. Towards this, we come together to hold hands these days in those sacred moments so that those perceptible to these subtle energies might experience his presence too. Today he has put forth his wish to me, asking that we share the sacred ash and food that we cook with others, as that would do wonders in others turning into and becoming medicine for them as demonstrated by Thirugnana Sambandar.
He has been thriving to bring all of us to realize his presence if only we could focus our thoughts, faith, belief on one thing rather then let it run loose and wild and looking up to all that comes our way, which unknowing to us, shall distract us.
To him, the most compassionate father Agathiyar, we bring our hands in prayer. We thank him from the bottom of our hearts. We shall hold on to him as Manickavasagar did, both capturing and making him captive, bringing about a forced union that grants the state of deliverance from the chain of births, as explained by G.Vanmikanathan in "Thiruvachagam", Amudha Nilayam, Chennai, 2002.
The "Koil Thiruppathikam" sings of the attainment of the Jeevan mukta state where there are still two entities, one being the seeker and the other being the sought. God and man while remaining no doubt metaphysically distinct are practically and experimentally one spirit. Soul consciousness has not yet been completely eradicated. Civan consciousness is not yet everlasting. The disembodiment of the soul and its merging in Civan then would constitute Videha mukti.
You do not have an experience. You become experience. How Manikavasagar became experience is the theme of Koil Thiruppathikkam which is wonderfully condensed in the last stanza in these words "What you gave is yourself; what you took is me."
With the next decad, the 23rd Manikavasagar enters the unitive way the road to Videha mukti.
Would you believe if I told you Agathiyar came in our midst to address us during one of our PTS committee meetings just as he had addressed the Tamil Sangam back then? And he stayed for a good half an hour and eventually held hands asking us where would you find him holding hands with his devotees in quiet contemplation? After he left the assistant secretary cheekily asked me if we should add him to our attendance list in the minutes of the meeting?
There were the days and times when we used to sit in awe and amazement as Agathiyar's devotees talked about his miracles and how he came to them. Today we are witness to similar happenings each day. All this was possible because we listened to him. As Bala Chandran spoke in the opening address at our "Agathiyar Geetham" Audio CD launch some years back, if I had shut the door many would not have had the privilege to have the darshan of Agathiyar in his statue, I opened up my home to others to join in on the rituals and puja. Lord Muruga blessed us for this act of making my home his home. When I opened up my heart and my home to other devotees whom Agathiyar sent over, Lord Muruga, the Siddhas and all of the divinity began to move in too. When we at AVM, and later ATM opened our hearts to the cry and pain of the unfortunate poor and hungry souls, Agathiyar came within our souls bringing about compassion and love in us. Today he has asked us, some forcefully, to open our hearts in surrender to the divine. Only he knows what is in store for us after our surrender.
All these were possible because he opened his heart to us, to let us in. When I came to the Siddha path in 2002 being invited by Agathiyar in my very first Nadi reading, I did not know anything about the Siddhas. But I took up the invitation. The Nadi Nool Aasan Sentilkumar who read my Kaanda Nadi gave me a book "Siddhar Potri Thoguppu", a compilation of names of Siddhas, published by Thaaiveedu Thangarasan MA. He asked me to read it for a start. Sivabalan who accommodated the Nadi Nool Aasan in his home sold me a painting of Agathiyar for RM11. That was the first picture of Agathiyar I worshiped. This picture is now being worshiped by my father-in-law at his home.
I wanted to find out more about the Siddhas and their worship. I recalled seeing individuals collecting donations and funds from pedestrians, shoppers, and passerby in prime areas in the city, to feed the hungry and poor. They used to distribute pamphlets and leaflets carrying the picture of Agathiyar. I too had donated towards their cause. So I found my way to their center in Dengkil. I learned that they solicited donations to send over to their parent body in India Ongarakudil where the hungry were fed. Similarly, they supported many poor families with groceries locally. Their emphasis was, of course, sourcing funds and channeling it to charity. But I wanted to learn about the worship of the Siddhas.
Then I made my way to another center in Batu Caves. Here I was told that they had moved from the worship of the Siddhas to worshipped the Jhoti and sang the songs of Ramalinga Adigal. But I wanted to learn about the worship of the Siddhas.
I made my way to a temple/ashram in Rembau learning that Agathiyar was worshipped there. I did not get to meet anyone who could tell me more as I wanted to learn about the worship of the Siddhas.
I wanted to know how to worship the Siddhas as Agathiyar told me to come to their worship and their path. Hence as these places did not carry out worship of the Siddhas, and they could not satisfy my hunger to learn worship to the Siddhas, I continued worshiping his painting and reciting the names from the booklet I received, on my own in my home.
The following year when I went to carry out the remedies given in the Nadi in India, I dropped in on the parent body of its affiliate in Dengkil, the Agathiyar Sanmarga Sangam in Turaiyur. I met the man adored most by them - Thavathiru Rengaraja Desigar. I spent considerable time with him alone except for the manager Thiru Nadarajan, my chauffeur Devendran and another aid-in-attendance of the guru. But sadly even as I was driven to meet him, as he was the initiator of the Siddha path in post-independent Malaysia, I came back disappointed and confused as to why he did not bless me when I asked him. Neither did he fill me with or talked about the Siddhas. The talk revolved around my trip, details of which he learned from asking my chauffeur.
A couple of days later I landed at the doorstep of the man who would become my very first guru in the physical form - Supramania Swami. Today I understand why I did not get a blessing of Ongkarakudil Aasan. I was fated to become Supramania Swami's disciple - the only one he had.
Three years on I meet Tavayogi Thangarsasan Adigal who was in Malaysia to officiate an affiliate Peedham in Batu Caves. With his book the "Siddhar Potri Thoguppu" in my hand and a pamphlet of his that I received from Sentilkumar, I made my way to see him. Tavayogi was on the path of the Siddhas. When I told him that I was asked to come to the path he replied that I had come to the right place, telling me that I shall learn everything from the local affiliate, and initiated me and my wife later that evening. We took him as our guru too. Before he left for India, Agathiyar asks that I get initiated "again". I did as told, immediately after the Nadi reading. Tavayogi then took me directly under his fold.
Meanwhile, I frequented the bookshops picking up books that carried anything and everything about the Siddhas. Slowly I began to compile my own list of names of the Siddhas based on these books and included songs of praise to the Siddhas that I came across in these books. I recited them during my puja that would take some 2 hours, which included lighting the sacred fire or homa and bathing his statue, dressing him up and singing his praise. Many came over to join and learn to worship the Siddhas. I had filled the void that existed, the lack of literature and the ways to conduct rituals in the worship of the Siddhas, something that I had had been searching for too when I came to the path.
When Supramania Swami passed away the following year in 2006, I looked up to Tavayogi to guide me. Tavayogi too has since passed away. I then looked towards Agathiyar solely and his Nadi to guide me. I stopped seeking other gurus and other establishments. When my seeking stopped, the divine seeked me out instead. When my seeking stopped, the divine set up home in my home and moved in with us.
Today after 17 years I still do not know the Siddhas. But I do know that they are with us. Just as Agathiyar says that Tirumular was with the Mughal Emperor Akbar and revived his son, Agathiyar and the Siddhas have shown their presence numerous times. I worshiped him as I did all these years, although since 2010 he has come to us in the form of a bronze statue. As water and air do not have forms but takes on a form according to the vessel it is stored in, Erai who has no form takes a form in this bronze statue. Soon he would take residence in this vessel that is a mortal physical body too.
But if someone was to ask me anything about Agathiyar or the Siddhas I am afraid I do not have anything much to say apart from what we have read in the tons of books on the Siddhas published to cash in on the sudden interest of people on the Siddhas. I do not know if he is male or female, fair skin or dark, short and stout or tall and thin, bald or otherwise, etc. Neither do I care. But I know him. He knows me. He is there in my times of need. That is enough. As Ramalinga Adigal sings, "He can be realized only by that divine experience stretching beyond even the supra-mental consciousness", it is through experience that he shows himself.
தனுகர ணாதிகள் தாங்கடந் தறியுமோர் அநுபவம் ஆகிய அருட்பெருஞ் ஜோதி
As Ramalinga Adigal reveals the Effulgence of the Jhoti, drawing each curtain aside, as depicted at his Satya Jnana Sabai, so do we need to traverse the path peeling each layer or veil or curtain till the Light is seen without any effort on our part.
There are seven curtains that conceal the light within. The first curtain is nothing but the veil which surrounds the individual. This is not only supposed to prevent him from having the inner awakening but it drives him into the materialistic worldly affairs. When this is removed by the opening of the door, there is found a blue curtain representing the veil that hides the very life itself. When this is also removed a green curtain is seen. This is made up of two parts, the inner golden green, and the outerdarkish green. All these three curtains are so strong that they are directing the human beings into the worldly affairs.
The inner four when lifted will lead one to divine experiences. The next inner curtain is red which hides 'the space of miracles'. The curtain behind this is of the golden hue. This conceals the space of reality. There is another inner white curtain hiding the space of the Lord Supreme. The innermost multi-coloured curtain is preventing the experience of the desired enjoyment.
By this descent of Divinity, the curtains veiling the greatness and power of the spiritual light in the human individual gradually begin to fall.
(Source: "An Introduction to the Philosophy of Ramalinga Swami" by Dr C. Srinivasan, Ilakkia Nilayam, Trichy, 1968)
Similarly, I would not know about my purpose in coming here if he did not tell me. Neither would I understand my experiences and the internal changes taking place within if he had not explained. He dictated to me what was to be my call of duty henceforth, often calling me over to have his Aasi Nadi read. He has kept me and my family well. He has come to the aid of us many times. He did not expect anything from us except our love and devotion and surrender to him. To surrender to him is to not worry about anything else anymore.
But I find it difficult to believe that the divine has come down within our reach as I know pretty well that I do not deserve even an inch of his grace. Carrying so many "malams" or dirt in me, yet he came to me. Filling my thoughts with all kinds of rubbish yet he stood in my thoughts firmly. Speaking ill of others yet he stood and watched over me. Today I understand that he only cares for our souls, not our behavior, habit nor characteristics. He only saw our souls. He has come to work on our souls eradicating the three malams, karmam, anavam, and maya. For that to happen, we need to let him in.
சபை எனதுளமெனத் தானமர்ந் தெனக்கே அபய மளித்ததோர் அருட்பெருஞ் ஜோதி
Dr C. Srinivasan retraces Ramalinga Adigal's footsteps.
He says that he has tasted the bliss of all the sixteen stages contemplated by the Vedas, by the permutation and combination of the four paths, such as Devotion (Sariyai), Action (Kriyai), Meditation (Yogam), and Wisdom (Jnanam), one after another and attained higher and truer perfection with the aid of the Supreme Grace, besides the ultimate goal of all the six heavenly avenues including Vedantham and Siddhantham, leading to Divinity. He has further given an exposition of his admittance into Sanmargam by the bounteous and boundless descent of the auspicious Supreme Being in him which has resulted in his immortality.
சரியை நிலை நான்கும்
ஒரு கிரியை நிலை நான்கும்
தனி யோக நிலை நான்கும்
தனித்தனி கண்டறிந்தேன்
உரிய சிவ ஞான நிலை நான்கும்
அருள் ஒளியால் ஒன்றொன்றா அறிந்தேன்
மேல் உண்மை நிலை பெற்றேன்
அரிய சிவ சித்தாந்த வேதாந்த முதலாம்
ஆறந்த நிலை அறிந்தேன்
அப்பால் நின் றோங்கும்
பெரிய சிவ அனுபவத்தால் சமரச சன்மார்க்கம்
பெற்றேன் இங் கிறவாமை உற்றேன் காண் தோழி.
Similarly, Agathiyar showed us Sariyai, Kriyai, Yogam and today we stand to wait to receive his Jnana, having brought us to Sanmargam. As Dr. C. Srinivasan says of Ramalinga Adigal, "He has pointed out that it is a progressive evolution of the speck of light manifested in the human-being into the greatest light-the Supreme Grace Light", so has Agathiyar brought us into the presence of the divine light. As Ramalinga Adigal desired to "develop the greatest fire from the smallest spark of a flame", we had fed the fire in the stomach with fuel from the food we have been taking for years, with following austerities, the heat generated, Tava Kanal, has cleared the path for the dragon or serpent that remained coiled up and asleep in its den, to rise and make its way easily to the trove of his master where it spits out its venom now turn to ambrosia for the soul and body to feed on. The soul burns brightly and the body shines in luminosity, fueled by this ambrosia. Ramalinga sings on this state, "The supremely sweet Lord dancing in the arena of pure knowledge and wisdom is in me in a state of blissful ambrosia". What else can we ask for?
Just as Dr. C. Srinivasan wrote of Ramalinga Adigal's journey of personal experience and "how he was picked up by God, how he was tried, how he stood the test, how the Light of Grace was infused in him and finally how he became blazed with the Supreme Grace Light", we too have been picked up by Agathiyar, tried and tested, his grace light infused in us so that we too shall one day stay ablaze in the Supreme Light.
Dr. C. Srinivasan writes that "To understand that the human soul is several million times radiant as the sun and that it has been veiled for generations together, is by itself enlightenment in this theory of light or ஒளிநெறி"
Ramalinga expounds that only God would know what he experienced, "சந்நிதியிற் சென்று நான் பெற்ற பேறது சாமி யறிவாரடி."
How can we keep these experiences within and not share it with others? When many chose to not reveal God's grace working in and through them, Ramalinga beats the drums and blows the horn at his achievement and God's grace in his songs.
"The Swami proclaims in ecstatic delight," writes Dr. C. Srinivasan, "Blaze with the drum that I have become one with the Supreme Blaze of Grace; Blaze that I have acquired the kingdom of Grace Supreme".
அருட்சோதி ஆனேன் என்று அறையப்பா முரசு
அருளாட்சி பெற்றேன் என்று அறையப்பா முரசு
மருட்சார்பு தீர்ந்தேன் என்று அறையப்பா முரசு
மரணந்த விர்ந்தேன் என்று அறையப்பா முரசு.
Just as the battle cry and eventual victory cry is let out amongst the beat of the drums and the blow of the horns upon the conquest of a domain we too eagerly await that day when we can proudly blow the horns and beat the drum at having fought the neverending war of taking birth and rebirth. Would not this amount to boasting about one's feat or achievement or blowing up one's ego? One might think that Ramalinga Adigal was full of egoism or boasting by revealing, shouting and crying out to the world his achievements. But how else is he supposed to bring everyone to his fold, to his Sanmargam if he is to keep all the blessings and gifts that Erai had showered on him under wraps? Many before him have kept many things a secret and out of bounds to new seekers and adepts. We would have to go through austerities and hardship to even come close to knowing God. Losing interest after some years, these seekers then move away seeking greener pastures or seeking those who would offer immediate access to God's kingdom. Many tell us that it is all possible but never shed a clue on how it is to be achieved. Many tell us that it's all there in our sacred texts and scriptures but leave it at that. Some say its all there, go look it up. These were the frustrations I went through too during my years of reading and seeking before there came a 14-year gap, a period of hibernation and before I came to the Siddha path. Coming to the Siddhas, they took me by the hand and revealed all that I needed to know, not by discourses but through gaining experiences. The only pre-condition laid to us by Tavayogi was that our apprenticeship would take some 12 long years. This was to test and see how many a patient enough to wait.
Following the Siddhas, Ramalinga Adigal revealed and shared his experiences with whoever was willing to listen. He broke the silence. He revealed everything he knew and had experienced, but yet very few came, many we disinterested in his achievements. Several others challenged him and opposed his teachings that were solely based on his experiences. How can another shoot down someone's experience? B. Kamalakkannan writes in his "Footsteps of Saint Ramalingam", Vanathi Pathippakam, 2014, the sadness Ramalinga Adigal went through in his last years finally giving up on the society around him. I strongly believe he came too early for his time. If he had come now we would all have benefited directly. But fear not if what is mentioned by Kamalakkannan is true Ramalingam will make a comeback in 2024.
Ramalinga Adigal had to face so many enemies while bringing the word of the good Lord to his people. The Saivites who seemed agitated and feared the popularity of Ramalinga Adigal declared war against him using and hiding behind Arumuga Navalar of Ceylon instigated him to protest against the Arutpa, the divine songs or revelation by Ramalinga Adigal that was gaining a popular hold among the Tamils, and that was frequently sang in the temples, uprooting and unsaddling the position of Othuvar's and their Thevaram that was the norm earlier. Arumuga Navalar tried to defame Ramalinga Adigal through his writings. Another opponent Kadiraivel Pillai, continued the attacked even after Adigal's disappearance. Kamalakkannan writes that sadly none of Adigal's followers came to his defense. Thozhuvur Velayudham Mudaliar is said to have had the green eye for Kalpatu Aiya seen as a favourite of Adigal having given him many responsibilities. His miseries did not end there. Having moved to Vadalur from Chennai he had to face some who were instigated to defame him. As the attack from the Saivites continued, some brought the dead bodies and carcasses and placed it in his presence, challenging him to bring the dead back to life. Some lodged complains that Adigal had hoarded gold bars. Some set fire to sheds during the inauguration of the Satya Gnana Sabai. Adigal sings that he was poisoned too. The village headman of Methukuppam invited Adigal to camp in his village to prevent further harassment and danger to the life of Adigal.
Many saints of the past had been put through the death row only to be saved by the divine at the eleventh hour bringing fame to them. So indeed there was good that came out of all the troubles they faced, and eventually, we were made to understand that it is all God's Lila or play. It is a test for both the true disciple and genuine gurus.
Agathiyar has come to share his grievances with us. He tells us his devotees are caught in the illusion and the entrapment of Maya. If Ramalinga Adigal calls it MaMayai, Manikavasagar describes Maya has having 60,000,000 (sixty million) powers or forms or manifestations. When he is dishing out miracles and cures here, right before their eyes, many are looking elsewhere. Many are looking out to others and their venues in amazement not realizing that all that they seek is already within their grasp too in their own hearts and homes. When he is here to grant all their desires many are seeking elsewhere for instant rewards and gifts, recognition and fame, riches and wealth. When he is here to heal and alleviate pain and suffering, many seek elsewhere spending their life savings. Agathiyar has told us to walk tall, never submit to anything or anyone, except to love. He does not want us to beg for alms, treasures or gifts. What is it that others can gift us, that Agathiyar cannot, I ask myself? Agathiyar will have your interest in mind when he gifts you with something, scanning through your past to see if you deserve it and only give it to you if he is pretty sure that it does not harm you. He monitors our progress so that we are safely brought out from the dangers of the practices or brought out of the entanglement that pursues the rewards and gifts. Others might give you quick and immediate relief and flee, leaving you to fend for yourself or manage the energy as a result of the initiation or rising of the power, without a master's further guidance.
How long are we going to look towards another to uplift us spiritually? Would it rather not be wise and proper and logical to seek the one that can remove all veils and grant the Light rather than depend on agents? He wants each man to take responsibility for his life and seek the divine and bring it within his heart and home. There is no easy way or another option. One has to begin to start worshiping the Siddhas. One has to communicate with Erai directly. Then he comes at the least expected moments and in the least expected ways.
I was not a writer. But he made me write and today I know pretty well that these are not my writings. He points me to the necessary references too. I am not talented to write nor trained to write, but it is happening due to his grace, kindness, and compassion. After I publish each post I go to him in amazement and thank him for the subject, content, phrases, and power of his vocabulary. I am amazed too at his writings that I read it again and again for its knowledge and learning for me too. What can I say, but remain mute seeing him play chess or Lila using us as chess pieces?
தன்னுரு என்னுறு தன்னுரை என்னுரை என்ன இயற்றிய என்தனித் தந்தையே
