When we go for a Nadi reading, Agathiyar or the other Siddhas will speak about karma, a deciding factor in why we took birth, the life we live in the present and how we shall fare in the world. By opening up this can of worms, we come face to face with ourselves and what we had done in the past and why we deserve the treatment meted out to us in this life. On the onset it might seem like we are unknowingly being tried and unfairly punished for our bad behaviour in the past, but after careful consideration and study we understand that by the act of repentance and measures given to redress our past karma, the Siddhas are actually introducing us to the first of many phases on the spiritual path or as "Lucy Cornelssen in her book "Hunting The "I" ", Sri Ramanashramam, 2005, says, introducing us to the "four approaches to the Great Awakening, called Self-Realization."
When we are asked, for instance, to serve others, feed others, feed the animals, donate clothing, etc we are in fact being introduced to Karma Yoga or Margam, a sadhana or means of serving others, slowly drawing us away from looking after and nurturing the needs of the self and its needs, to include the needs of others too. Looking after the family is considered a responsibility and is not considered as a service. Helping close friends and relatives too is neither an act of service but considered as showing courtesy or Viruthupasarippu to them. Service in this context is towards total strangers with no blood relationship.
Individuals who initially sought to know and gain answers to life and its offerings, both pleasurable or otherwise, become grateful for the blessings showered on them when they engage in the social activities, going to the ground in helping others. These acts of charity, work within the individuals, to bring compassion in them towards others, both humans and animals. Compassion towards the plant kingdom is seen in some advanced souls.
Further remedies, that of conducting a homa or participating in a Yagna, or carrying out puja for certain deities, planets or ancestors, and going on a pilgrimage, while satisfying the remedies stipulated in the Nadi, brings us to the next phase that of devotion or Bhakti Yoga or Margam.
With devotion then comes the blessings of Erai and he sends us a guru. With the coming of a guru, we are led into the Yoga Margam where we are taught the means and ways to perfect the body and mind. The guru in the physical form comes to enlighten the individual and through Yoga Asanas and Pranayama, brings him to a different state in preparation for further inner transformation.
Those keen to follow the Siddha path are introduced to rituals that they are required to take up themselves, perform and carry out without engaging or depending on others or middlemen. The Siddhas either guide them directly through the Nadi or physical gurus. Having gone through the process of enriching oneself with external rituals that help raise and develop concentration in us and that brings down the blessings of the divine forces, it gives rise to the state of bliss or anandham in the individual.
Individuals who initially sought to know and gain answers to life and its offerings, both pleasurable or otherwise, become grateful for the blessings showered on them when they engage in the social activities, going to the ground in helping others. These acts of charity, work within the individuals, to bring compassion in them towards others, both humans and animals. Compassion towards the plant kingdom is seen in some advanced souls.
Further remedies, that of conducting a homa or participating in a Yagna, or carrying out puja for certain deities, planets or ancestors, and going on a pilgrimage, while satisfying the remedies stipulated in the Nadi, brings us to the next phase that of devotion or Bhakti Yoga or Margam.
With devotion then comes the blessings of Erai and he sends us a guru. With the coming of a guru, we are led into the Yoga Margam where we are taught the means and ways to perfect the body and mind. The guru in the physical form comes to enlighten the individual and through Yoga Asanas and Pranayama, brings him to a different state in preparation for further inner transformation.
Those keen to follow the Siddha path are introduced to rituals that they are required to take up themselves, perform and carry out without engaging or depending on others or middlemen. The Siddhas either guide them directly through the Nadi or physical gurus. Having gone through the process of enriching oneself with external rituals that help raise and develop concentration in us and that brings down the blessings of the divine forces, it gives rise to the state of bliss or anandham in the individual.
When the vessel is ready for the divine energy to traverse within and along, its network of nerves, the Siddhas take control of the breath and deliver the much anticipated and awaited kundalini energy breaking through all the blockages inherent in the body, opening up the chakras and delivering ambrosia that reverses the aging process of the blessed devotee.
Erai himself then takes the form of a Jnana Guru, one who dispenses knowledge; or as teachings of the Silent One the Mouna Guru, who dispels darkness and ignorance in us.
Lucy Cornelssen writes that "Karma originally meant a path of ritual worship" and that it was a working sadhana akin to the Bhakti path." Today it "denotes the connection of cause and effect" and rebirth. It also has come to be associated with work or activity. But we are reminded not to be bonded to these actions for then we shall court danger. Rather we are to submit the action and results to the Higher Power that moves us all and see oneself as not the doer but a tool of his. We are told not to hold on to them or choose them. This is surrender to the divine's will.
Although action calls for a reaction, in this case, either gaining good merits or incurring bad karma as the case may be, the work itself is not a determining factor but the attitude that "I am the doer." We are reminded again that our concern should be with the action, doing something to our level best, and not in its fruit. Neither should we hold on to inaction. Taking an attitude of be-ing, we avoid the thought of a doer. Although initially it all starts with 'my love for the divine', or 'my work doing charity', and though the "I" (that gets a prompting or calling by "the Inner Guide, the Self, which will go with you up to the Goal) starts on a great journey, it does so only to get lost during the journey", says Lucy.
Lucy continues "The bhakta holds on to the presence of his ishta devata, his chosen god. He feels his presence at all times and under all circumstances and finally loses his self conscious, personal "I". The devotee or bhakta starts with showering love for his favorite deity or ista deivam "but one day might find his deity meet him in the shape of a man - his guru - asking for his total surrender. Henceforth his karma is his guru's, his desire confirms to his guru's, his possessions are that of his guru's, his responsibilities become that of his guru's, his body, mind, and soul are that of his guru's.
Ramana says it beautifully, "Surrender to him and abide by his will whether he appears or vanishes; await his pleasure. If you ask him to do as you please, it is not 'surrender' but a command to him. You cannot have Him obey you and yet think that you have surrendered. He knows what is best and when and how to do it. Leave everything entirely to him. His is the burden; you have no longer any cares. All your cares are his. Such is surrender. This is bhakti."
For the divine to help us we first need to submit to him and surrender our will. When Gnana Panditha Lord Muruga came unexpectedly in our midst recently, he asked each one of us gathered in prayer to state our willingness to surrender before he could give us each a gift. He seemed mighty serious about us surrendering to him before he would proceed further. He called up every individual and asked if they had truly surrendered to him and his cause. To some who said "yes", he initiated them while he told others who had many things on their mind and their lives were in turmoil to receive his gift when everything was settled and put to rest. To yet others including me, he sent us away to seek the gift from Agathiyar instead.
Surrendering self-willed action by Karma Marga, going beyond feeling by Bhakti, and eventually going beyond thoughts by Jnana, hence we then have come to the threshold of Jnana Marga for good. We drop the "I" merging with the source. As Ramana is quoted, " "I" and "God" melted into the One", or as he explains where the delusion of Viyoga is removed and what remains is Yoga or Union. It can also be termed as dropping the ignorance and all else is known. Ramana says that Jnana is the Siddhi and all the rests, Karma Margam, Bhakti, Yogam are only a sadhana or yogas or tools and techniques. After Jnana is attained all these would not be necessary then.
When all the rest of the paths strive to attain another state, Jnana actually sheds the sheaths or layers of Maya or illusion to unveil the truth. The former is akin to when a craftsman using the lost wax process creates a wax model of the deity. The later is akin to the granite rock slowly chipped or chiseled layer by layer to reveal an image or idol by its sculptor or artisan. Lucy quotes Ramana on this state, "Your efforts can extend only thus far. Then the Beyond (Sakti) will take care of Itself. You are helpless there. No effort can reach It." Tavayogi simplified this to us saying "Our effort is only till Svathisthana. The Siddhas shall lead us on beyond that."
As we are all born with past vasanas, each soul has the right to chose or start from where he left. But one should not ridicule or belittle another for his faith or belief and practice just because we have chosen to start the journey in this birth at a higher level. Let them come to the path in their own good time or when he finds the calling.
"Thus the self is realized and bliss results" in total surrender. "Surrender is synonymous with bliss itself", writes Lucy. Ramana says, "Your nature is bliss. Ignorance is now hiding that bliss. Remove that ignorance for bliss to be freed." Ramana extols a truth that sheds ignorance once and for all. He asks, "Does any doubt rise that "I am not"? That which is, does not even say "I am."