SOME MOVING MOMENTS

Whenever Jegan Shanmugam comes over to AVM we get him to sing a song for us. We get Vinthamaray to sing for us too. These days the divine puts in a request for songs too. They have become more specific on their choice of songs too. Once the divine requested Vinthamaray an Ambal song or song in praise of Mother Goddess. She sang "Sundari Soundari Niranthariye." Our favourite and the divines were always her renditions of Ramalinga Adigal's "Vennilaa Kanni" - "Thannai Arinthu Inbamura Vennilave."

Jegan comes prepared with new songs too. He had introduced us to songs like the Nadesar Paathu, and Agathiyar's "Narayana Hari Narayana" too. Recently he sang the first song he trained in Sanggeeta class, "Janani Janani" and another from the movie "Sarvam Taalamayam" The divine then asks us to render a song from Vallal (Ramalinga Adigal). We chose to sing "Ambalatharasay." As the divine blessed Jegan he requested him to sing a song on Narayana. It was both amusing and amazing to realize that the divine listens on to all the songs we dish out and sits in our presence and answers all our prayers. We are blessed indeed.

And so as Suren and I spoke over the phone, I mentioned that captivated by the song "Varuvaaya?" from "Sarvam Taalamayam" I watched the movie, something I hardly do these days. It was a wonderful depiction of the Guru/ Disciple relationship that we could also relate to the spiritual arena. We could not but come together in unison on appreciating our relationship with Agathiyar too. We reflected on the greatness of Agathiyar and the amount of love and compassion he has for all of us.

Just fresh from a Nadi reading that Agathiyar provided through Mataji Saroji Ammaiyaar of Kallar Ashram while visiting AVM, on 24 December 2019, we reflected, analyzed and tried to understand the message that Agathiyar brought across to the AVM family. 

Today we understand why Lord Muruga told us that we would do things differently. When everyone rushed to Tavayogi to ask him over to officiate a peedham or society that they desired to start, on his numerous visits to Malaysia several years back, I refrained from asking for I had no intention of starting one. I had seen and heard enough problems and troubles in the existing movements, groups, peedhams, and ashrams. When both Lord Muruga and Agathiyar asked me to start one, I defied them for the very first time. I told them I had no interest and that all was going well with the way things were. I was satisfied with my home puja and the occasional gathering of his devotees on auspicious days. The divine listened and shelved the plan to move and expand. The elaborate rituals that we undertook after gathering much information on the Siddhas, dwindled to mere minutes as we were moved to go within. The large gathering of devotees dwindled too as Agathiyar told, leaving behind only the cream.

When I did ask her the night before her arrival at ATM if she wanted us to do puja or if she would like to address the gathering, Mataji left it to me entirely to decide the program for the day. I thought that since she has seen and participated in countless pujas and has spoken in all the venues and temples she visited during her tour of Malaysia, let us give her a break and she should rest that day, just seeing and exchanging talk with devotees of Agathiyar. Upon her arrival, we invited her to light an Aganda Deepam and she sang a couple of couplets on Agathiyar, the Siddhas and Jhoti. 

After 61 Nadi readings and numerous instructions from the divine during their quick and short manifestations through devotees, Agathiyar has groomed us well, guided us well and brought us to a state of satisfaction and contentment. But as a student I did ask if there was more to be done, asking for further directions from Tavayogi on his last visit to Malaysia in 2016. He replied simply implying that Agathiyar would direct us. Similarly, I did ask Mataji for further directions too on her recent visit, as she spent some quality time with us at AVM. She told us as did Agathiyar that we needed to shift to meditation or Dhynam. We took the opportunity to ask her to lead us on meditation which she did. Coming out of meditation she told us that Agathiyar has a message for us and went on to read the Nadi. We were surprised that Agathiyar too gave us our next tasks that of going deeper into meditation. He then addressed all the devotees gathered and left abruptly for his abode in Pothigai.

During Mataji's recent visit to AVM, with four heads of respective ashrams and peedhams including her, joining us, one would expect that these heads would be invited to take the stage and talk, preach and advise the gathering, we chose to let a devotee share his experience while on a pilgrimage to Sabarimalai instead. We made a difference here that the attendees appreciated. We have been breaking the norm and practices but the divine has never apprehended us for doing so but instead has appreciated our moves, thoughts, and perspectives positively.

Reflecting on the days happening and the years of worship of Agathiyar and the Siddhas, I asked Suren to note all that we spoke that night and pass it on for me to post it on this blog. Surendran summarized the talk beautifully. I present his text to you.

Agathiyar is so humble and is with full compassion. The person who gave Lord Rama a mantra can also guide humans like us. That shows his humility and compassion towards mankind and how much he can bring himself down just for our sake.

Agathiyar who has been here for 4 yuga, never ever brushed off anyone who is new to this path. He has always been motivating us to make sure we too experince god one day. Not once he has pinpointed on the differences between him and us. He has only mentioned how much we have progressed. Like how parents who will clap hands for their infants for simple efforts and achievement made, thats how Agathiyar is guiding and motivating us from behind even though our achievement might not be as great as his. Its all due to his blessings. That shows his humility. Whatever he has asked his devotees to do is for the betterment of the devotees and not for any of his personal gains.

In case a communication need to be set between us and him for a favor, wouldn't be begging to him be a better approach rather then complaining or demanding to him? What right do we have to complain or demand when we are the ones who are indebted to him. We always seek him with many wishes. Why not one day, one of our wish to him be to become like him, humble as him, compassionate as him, inteligent as him?

As a guru he has done his part. As a devotee, its our part to talk about his contributions and greatness rather then saying how much he has said and praised us. The first person who we should say all that is to he himself and hopefuly he will be happy that we have have been always grateful to him.

Agathiyar has always praised us and his disciples but never has he praised himself nor has he told us what hurdles and effort he took to fulfill our wishes. Whenever Agathiyar has something to say to his devotees he always wish and shows his gratitude to the lord or to his guru first. The way Agathiyar handles his disciples and devotees and how much respect he has for the lords and his guru are so captivating that he can be a good role model for anyone - the way he manages all his devotess, the respect he has for the lords and gurus, the way he explains about something on a different tone, on a difference level of depth which suits the people who listens it. He knows that we are in maya and worldly affairs but he still open his eyes and guides us in this worldly affairs.

On God - There is no object that can be used to describe the ultimate. The ultimate can only be experienced. To experience god more deeper, we have to prepare ourself for it. (Our camping base)

On Existence - the labels are purely maya. We have always existed, just that we don't realize our true nature and the real existence. With birth or without birth, we existed. Just that with birth we existed - covered by illusions. Realization happens when we know we are in existence forever.

THE TRANSFORMATION 4

From http://agatthiyarjnanam.blogspot.com/ we learn further of the various faiths and their understanding and explanation of the various bodies too.

1. Buddhism identifies three types of bodies. They are Nirmaana kaya- material body, Sambogha kaya or bodhisattva body- a blissful subtle body that is capable of entering bodies where it can impart important knowledge and Dharma kaya- the body with supreme consciousness.
2. The Upanishads talk about five types of bodies, the Annamaya kosam (material body), Pranamaya kosam (body of vital breath), Manomaya kosam (a body created by the mind), Vijnanamaya kosam (a body created by discrimination) and Anandamaya kosam (body of bliss). These five bodies or sheaths are present one over the other with the outermost being the Annamaya kosam).
3. Adivaita classifies the body into three types, the Sthula sareera (gross), Sukshma or linga sareera (subtle) and Kaarana sareera (causal body). The gross body is made up of matter or five elements. This is the Annamaya kosam. The Sukshma body is made up of the five tanmaatra or subtle elements. Pranamaya kosam, Manomaya kosam and Vijnanamaya kosam belong to this category. The causal body is like the Anandamaya sareeram or body of bliss. 
4. Yoga bijam classifies the body into Pakkva and Apakkva deha. The Apakkva deha has to be turned into Pakkva deha by processing it in the fire of the kundalini. Kaya kalpam is the process of turning the material body into Divya deha. This process is achieved by using Mani, Mantra and Audadam or medicinal preparation. Mani is the process of transforming the body through chemical means. Mantra is transformation through kundalini yoga and Audadham or Aushadam is using the medicinal method for transformation. 
5. Ramalinga Adigalar talks about Siddha deha, Pranava deha and Jnana deha. 
6. In Siddha works, we read about Sthula deha, Yoga deha, Siddha deha, Pranava deha or mantra deha and Jnana deha or Divya deha. The process of converting the Sthula deha into Divya deha is called Kaya siddhi. The Siddha alchemy also refers to this process only. 

Having given a general idea of the various bodies according to the numerous faiths, Dr. Geeta Anand goes on to explain these various bodies from the context of the Siddhas.

The Siddhas did not believe in attaining moksha after death. There is no guarantee that one will actually achieve it also! They believe that the body should be used properly as a moksha sadhana. 

1. Gross or material body or Sthula deha

The material body is also called maanushi tanu, nava sutra veedu (house of nine principles). It is made up of the twenty four principles - five elements, five subtle qualities, five senses of knowledge, five senses of action, manas, chittam, buddhi and ahamkaram. This body is made up of seven types of dhatus or materials. They are rasa, raktha, maamsa, majjai, asthi or bones, seminal fluid or suklam and medas or fat. It possesses the three faults or dosha namely vata (vali), pittha (azhal) and kapha (aiyam). It undergoes five types of modifications, aging, getting white hair, diminishing sight, disease and death. Such a body made up of the seven dhatus should be turned into yoga sareera by lighting the fire of kundalini. It is the material body that binds a soul to a particular place, time and situation.

2. Yoga deha

Hata yoga strengthens the material body and removes the screen between the body and the mind. It removes the duality of body and mind. Isha Upanishad states that one who controls the body along with the mind attains deathless state. Tirumandiram recommends ashtanga yoga or the yoga with the eight components of yama, niyama, aasana, pranayama, dhaarana, dhyana and Samadhi. Siddha literature calls the process of attaining Yoga deha as deha siddhi. 

3. Siddha deha

When one attains the Yoga deha further yogic practices raise the kundalini sakti. When the power of kundalini pierces the six cakra, the yogi attains special powers. The power that emerges from muladhara grants strength of the body and mind. The power that emerges from the svadishtana grants health. Power from manipuraka cakra grants a natural immunity. Power from anahata grants internal and external beauty. Senses become sharp. Power from visuddhi cakra makes the body firm like a diamond. The body of the Siddha that attains special powers becomes like a multicolored rainbow that can disappear without a trace. Achieving this rainbow body is a big step in the transformation. A material body is visible because of its color. When the yogi erases the color of the body it becomes invisible. A yogi who has attained a Siddha deha is not controlled by time, space and external causes. He takes any form anywhere at any time. He does not depend on his senses for cognition. When kundalini unfolds from its dormant state and ascends through the cakras it starts absorbing the element that each cakra represents. Thus, it absorbs the twenty four principles into itself. When it reaches the Ajna cakra the yogin’s body becomes Siddha deha. The twenty four principles do not affect the Siddha deha as it is not made of them. A Siddha deha is made of the Siva Sakti principle.

4. Pranava deha or Mandira meni or Mantra deha

Converting the Siddha deha into Mantra deha is the next step. Tantra sastras say that Siva and Sakti are present in the sahasrara and muladhara respectively. They are present in the right and left part of the body. The apana vayu that flows through the pingala nadi in the right side of the body is considered as the flow of Siva. The prana that flows through the ida in the left part of the body is called as flow of sakti. When the aspirant practices breath regulation he changes the direction of the breath and makes it flow through the sushumna instead of the ida and pingala thus bringing the left and the right part of the body into an equilibrium. This is called union of siva and sakti, samarasa. Then the sound, OM occurs within the yogi’s body and his Siddha deha becomes Pranava deha. The letters A, U and M of the pranava represent the Soorya, Chandra and Agni or pingala, ida and sushumna nadi respectively.

Tirumular calls the mantra tanu as sukshma panchakshara and Sivakaayam. As the pranava is called the unspoken mantra, Konkanar calls the transformation of the material body into Mantra deha as the silent letter became the body. The body is called Oomai deham or silent body. It is also called the pillar of Omkara.

A yogin who possesses the Pranava deha is a Jivan muktha. They are souls who have attained liberation while still in the body form. A yogin who possesses the Pranava deha is a Jivan muktha. They are souls who have attained liberation while still in the body form. Even when their senses are engaged with the external world their consciousness is constantly immersed in self-awareness enjoying the bliss. They are not affected by the “I-sense”. They remain as a witness.

Jivan mukthi is different from Videha mukhti in that Videha mukthi is attained only after the death of the person. In fact the Siddhas do not believe in Videha mukhti at all. A Jivan muktha’s body is deathless. His gross body becomes effulgent Divya deha. He attains Para mukthi with that Divya deha. He goes beyond time and remains as an embodiment of Sivam. It is believed that Jivan mukthas are still remaining in this world.

5. Jnana dega or Divya deha

Divya deha is called chinmayam, baindhava sareeram, Jnana deha. It is a body made of space. Those with Divya deha have merged with the supreme space. In this state every hair shaft in their body glistens and glows. Kakapujandar and Kambalichattai munivar call this body Kailaya deha. Sivavakiyar calls this body Sorgaloka veli. He says that in the limitless Sorgaveli the supreme truth remains as a mixture of white and red. In the sahasrara which is depicted as the thousand petal lotus, the yogin experiences white and red. The white indicates the prakasha aspect of the Divine and the red indicates the vimarsha aspect of the Divine. The process of reaching the divya deha from the Yoga deha or the Siddha deha is called laya. Laya is the process of merging of all the principles with each other and ultimately with Sivam. This is also called apancheekaranam or reverse manifestation. When kundalini goes beyond the ajna,to the other cakras, the sense of duality ceases to exist. When it reaches the sahasrara the yogin attain the Divya deha. He consumes the divine nectar that flows down. His body becomes deathless. This body is called the golden body or ‘ponnaar meni’. The kechari mudra helps the yogin consume the divine nectar. The yogi attains kayasiddhi. 

Thus, the Siddha, instead of fighting with the body and its natural tendencies transform it using the same principles into a supreme vehicle that carries them towards liberation.

In the foreword to “An Introduction to the Philosophy of Saint Ramalingam” by Dr. C. Srinivasan, Rao Saheb K. Kothandapani Pillai BA wrote about these transformations,

These transformations occur in the body of the aspirant according to the intensity of spiritual warmth produced in him. The body is deprived of all its dross or impurities and made pure, fit for divine absorption (Sudha Deham). These are the practical transformation, which came over the body of the Swami stage by stage on the way to union with the absolute. Not only did he preach this science of deathlessness (Sudha Sanmarga) but actually attained this deathless state. None of the four saints, [Appar, Sundarar, Thirugnanasambanthar, and Manickavasagar] dropped their bodies on the earth nor was buried or burnt. They bodily vanished into the ether or into the lord divine. Thirugnanasambandar vanished into the divine light which shone forth at the time of his marriage. Appar merged bodily with the Lord absolute at Pugalur. Sundarar merged with the Lord of Mt.Kailash and Manickavasagar vanished into the ether of Siva Veli at Thillai. Conquest of death by imbibing supreme grace is the quintessence of his philosophy. The more he ascended in his holy pursuit the more was the descent of divinity in him.

Srinivasan writes of Manickavasagar’s transformation in the eyes of Ramalinga Adigal. 

The Swami says that Saint Manickavasagar had achieved the transformation in the human frame first into Anburuvam or body of love, then into Aruluruvam or body of grace and then finally into Inburuvam or body of ecstasy, that is, the body of the God Supreme. 

From the foreword to Kumara Devar in the above-mentioned book,

This saint, Kumara Devar, (the author of Sudha Sadhagam), has sung of the progressive transformation of the darkness abounding human body (Irul Deham) into delusive body (Marul Deham) then into the body of grace (Pranava Deham) which could be seen and felt. In an advanced state it is transformed into body of grace (Arul Deham), which could only be seen as a mirage or a rainbow, but with his grace, it merges with Shiva and enjoys eternal bliss in Shivadvaita union.

Summing up the subject of this bodily transformations, Dr C Srinivasan, says,

Accordingly, the impure human body, susceptible to disease and death, can, by the grace of god, be transformed into a pure and perfect body of love, then into a celestial body of grace and ultimately into an invisible body of bliss and merge with god supreme.

Similarly just as water transforms from liquid to gas to vapor, to the ether, the mortal frame is transformed slowly first into a Siddha deham or perfected body, which is the body of the Siddhas. Solely relying on our efforts might not produce the expected results. This attempt to achieve a perfected body is only possible by the grace of God. Agathiyar tells me that my initial efforts towards reaching him failed due to my past karma standing in my way as obstacles, preventing me from achieving the fruits of my efforts and good actions. Once the veil or curtain is removed or drawn aside by the grace of Erai, our efforts become fruitful. 

The veil can only be removed by spiritual communion and devotion to Erai. Hence when asked to come to the path of the Siddhas, the very first thing we are told to do is to chant the names of the Siddhas. Through recitation of their names, a bridge is formed connecting the divine realm with us. A conduit or channel is opened up for the divine energy to flow within us, removing all the blockages in the chakras as it travels within. Their energy is made accessible to us flowing unobstructed. 

With and when devotion leads to sheer love for the divine without expectations, the heart then begins to melt and love for all arises. Compassion seeps in and flows abundantly. The body is slowly perfected without our effort but through the divine hand as Agathiyar tells me that he shall guide. Thavathiru Rengaraja Desigar too initiating his followers on doing charity and singing the praises of the Siddhas, initiates them on Agathiyar's Nama Japam and asks that we leave it to the Siddhas to guide our breath. Matter then becomes less prominent while the energies increase. The Suddha deham or perfected body slowly evolves into the Pranava deham or body of grace and light and finally into a Jnana deham or body of wisdom. 

Just as a herb has to be purified before it can work effectively in healing an illness, the impure elements that constitute the impure body, by reason of the body made of the five elements, need to be converted into pure elements first. Hence the reason for one to adopt vegetarian based meals arises. A Siddha in the making has to be purged off all the impurities including the meat that he/she had consumed for ages that have become blood and flesh. 

Rao Saheb. K. Kothandapani Pillai writes that Ramalinga Adigal, “desired to be blessed with a body which should not be destroyed by the five great elements of Nature such as wind, earth, space, fire and water, the firmament headed by the sun, the god of death, the diseases, the murdering weapons, the planets, the evil deeds resorted to for killing, or by any other means, the divine once infused in him alchemized his body and it was at once sanctioned to him.”

காற்றாலே புவியாலே ககனமத னாலே

கனலாலே புனலாலே கதிராதி யாலே

கூற்றாலே பிணியாலே கொலைக்கருவி யாலே

கோளாலே பிறஇயற்றும் கொடுஞ்செயல்க ளாலே

வேற்றாலே எஞ்ஞான்றும் அழியாதே விளங்கும்

மெய்அளிக்க வேண்டுமென்றேன் விரைந்தளித்தான் எனக்கே

ஏற்றாலே இழிவெனநீர் நினையாதீர் உலகீர்

எந்தைஅருட் பெருஞ்ஜோதி இறைவனைச்சார் வீரே.

Listen at http://www.thiruarutpa.org/thirumurai/v/T360/tm/thanith_thirualangkal

Both Agathiyar and Supramania Swami brought me to devotion for a start. Swami Saravanananda describes "devotion as the thawing and melting of the mind (intellect). Love means the thawing and melting of the soul (heart). He (God) is realized progressively by the seeker according to his capability." Compassion sets in. Ramalingam was compassionate. Saravanananda refers to this attribute of Ramalingam. Swami Saravanananda says,

The whole body of Ramalingam was soaked with divine bliss and every cell of his body began to enjoy the felicity. It is said that each cell of the body possesses partial consciousness and rudiments of intelligence. The divine light that passes into the cell makes them fully awakened into perfect or near-perfect intelligence. The result is the perfect immortal physical body. Ramalingam compares the process of illumination of the cells with marriage with the compassionate celestial lady. 

Divine compassion is the natural expression of the lord; compassion to all beings (Jeeva karunya ‐ the spiritual thawing and melting of beings towards the less fortunate ones which lead to Jeeva karunya) is the natural expression of human beings. Those perfected beings who have realized completely and enjoyed such an expression and pleasure are called as Jeevan Muktas. Alleviating hunger and preventing murder are the most important aspects of Jeeva karunya. The aspirant pours out his soul to the Lord and prays fervently to mitigate their sufferings (other beings). Slowly, his body through the intensity of concentration of the mind begins to generate the flame of tapas, known as psychic heat. 

Hence universal compassion and spontaneous service to fellow-beings and intuitive love for God are the best methods to imbibe the mercy of God who is nothing but love. The secret satisfaction of serving God by serving the multitude of living organisms in which God is manifested and ardent prayers for the mercy of God lead the aspirant into universal spiritual communion. 

While the reason for the threefold differentiation of atoms in physical space is due to the presence of air in it, similarly the reason for the threefold differentiation in Atmas in the cosmic space is due to the presence of dynamic compassion. Due to the differences in the levels of will, wisdom, and action (karma) that are found in the cosmic space, Atmas have come to possess threefold bodies (karmic, pranava, gnana). Then there is always the thought of Erai day and night. The external mantra becomes internal. The external worship goes within. Then it takes place even when we are asleep. The divine that sustains us in this physical body begins to transform it working from within. 

Srinivasan writes, 

This practice of thinking of God always and incessantly and praying for His Grace assiduously and affectionately kindles soothing warmth in the body of the aspirant. Without knowing this secret, sages and seers of lore underwent severe penance and meditated for hundreds of years just to gain this warmth. Now when the universal spiritual communion and the sacred warmth grow more and more, the body and the soul of the aspirant are well prepared to receive the Grace of God. In the melting mood and in the emotional feeling of love for God, the grace of God Supreme descends in the form of light. 

Rao Saheb. K. Kothandapani Pillai writes, 

The Divine rays of Grace penetrate into the eyes, the mind and the intellect of the lovable individual and ignite not only with his melting compassionate feeling which has reached the saturation point but with the tremendous warmth developed out of his love for God.

Science tells us that,

A typical cloud-to-ground lightning bolt begins when a step-like series of negative charges, called a stepped leader, races downward from the bottom of a storm cloud toward the Earth along a channel at about 300,000 kph. Each of these segments is about 46 meters long. When the lowermost step comes within 46 meters of a positively charged object, it is met by a climbing surge of positive electricity, called a streamer, which can rise up through a building, a tree, or even a person. When the two connect, an electrical current flows as negative charges fly down the channel towards earth and a visible flash of lightning streaks upward at some 300,000,000 kph, transferring electricity as lightning in the process. (Source: https://www.nationalgeographic.com/environment/natural-disasters/lightning/) 

Just as it is found that when the lightning strikes the earth a streamer arises from the ground to meet it, with Erai’s enormous mercy and grace showering on us and the little compassion that has risen in our hearts, when these two meet there blossoms a shower of divine energy that readily begins the transformation in us. As the Nayanmars served Siva through serving his servants, Agathiyar, Avvai, and Ramalinga too desire us to serve others with compassion. Let us bring this change in us first before the divine comes down and within us to transform us further.

THE TRANSFORMATION 3

Ramalinga Adigal had drawn up clearly the many milestones one has to encounter and move on, continuing the journey that brings one to the much-anticipated destination and kingdom of God. (Source: "An Introduction to the Philosophy of Ramalinga Swami" by Dr. C Srinivasan, published by Ilakkia Nilayam, Tiruchi, 1968.

1. Ramalinga Adigal starts describing the journey beginning with humans who lead a mundane life without even a thought of its transient nature. They might pass by a place of worship but will never think of entering. He would not have the urge to even explore what is behind the high walls. He is happy with his life minus the thought of the divine, the world and all things upon it.
2. Then one moves up the rung by becoming aware of the momentary nature of life. He becomes conscious of the world and its external objects. He takes his first step, coming into Sariyai.
3. Then wanting to see the Lord, the seeking starts. He steps into Kriyai. He feels inseparable from the divine. 
4. Coming to Yogam, he wants only God. Once this desire is set aflame and burning in him the various veils covering the soul for generations are shed one after the other. The divine comes to cleanse the soul. A spontaneous love for God is felt at all times.
5. Next, the Grace of the Lord befalls him and he enters a state of ecstasy. If earlier he chose to see God with forms and had gained earthly experiences, beyond this stage, God is un-manifested and he begins to have heavenly experiences. 
6. He moves to "taste" God. His Soul is charged with Divine Grace. He attains self-realization or Atma Darisanam.
7. Next follows the state where he perceives God in the form of light. The Soul becomes saturated with compassion and love. He experiences the divinity within (Uyir Anubhavam). Henceforth the extent of achievement is dependent on the grace of Arutperunjhoti. 
8. He then enjoys Supreme Grace (Arul Anubhavam). The higher stages are heavenly stages and beyond human perception where the mind fails to conceive and all senses cease to function.
9. Then the descent of divinity into the individual takes place. It is not over yet for the Supreme Grace flows and prepares the aspirant for the next stage. 
10. The body transforms into the Pranava Deham or body of Grace. Merging with Arutperunjhoti, the state of deathlessness or conquest of death is achieved. Hold the horses for the journey is still not over yet. There are still higher stages that Ramalinga Adigal hesitates to express.

And where do I stand in comparison I ask myself? Ah hah! I see myself on the 5th tier or rung of the spiritual ladder at stage 5. I have a long way to go.

Dr.C.Srinivasan explains further in detail each of these experiences.

1. The Achievement of the Divine Life (Uyiranubavam)

This is the preliminary state in which the soul is to enjoy in full the real and natural happiness it is entitled to without any restraint. The Swami also, like others before him in the line of descent of saints, stated that one should get out of the bondage for being bound to the boundless God Supreme. In other words the soul has become divine and dwells in the Grace of the Supreme God.

Our very first task then is to become divine and one with Erai through divine pursuit, and seek the Grace of Erai.

2. The Experience of the Supreme Grace (Arulanubavam)

The soul of this plane of Paranatham dwelling in the Supreme Light of Grace in a blissful state and enjoying the sublime achievement and experience of the soul (Uyiranubavam) and having been endowed with the sanctified golden body, is subjected further more to the hold of the Supreme Grace fully and completely for the evolution of the next higher plane. This transcendent plane of experience of the Grace (Arulanubavam) is achieved by divine pursuit. The soul is to enjoy the Supreme Grace.

The divine soul is entertained bodily as a part and parcel of the Supreme Grace and is permeated through and through. It is enshrined in the Divine Grace as an ever-existing and omnipresent object. It is to be found within the plane of Parambaram. The profundity of the Grace Supreme is inconceivably pleasant. It exists pervading the universe as an inexplicable entity. This experience of the divine aspirant is known as the experience of the Supreme Grace (Arulanubavam). Words fail to explain the different aspects of this blissful stage. The body of the divine aspirant transforms itself into an incarnation of Grace. With Supreme Grace descending on us next we become one with Erai.

3. Experience of the God Supreme (Sivanubavam)

The third and the ultimate state of the aspirant is the complete realization of the God Supreme (Sivanubavam). This is the most sublime and the highest plane of the most auspicious Godhead (Suddha Sivam). This is the all-pervading, all-knowing, all-embracing Super-Being. It is only at this plane that complete realization and complete merging with God is accomplished.

Here and here alone the great realization “He thou art, thou art He, Ye enjoy in Him” is achieved. The Supreme combustion results in the inseparable monism of the highest order. This plane of transcendence soars higher and higher into the most superior Godhead. It is inconceivable, uninferable and unimaginable even by the heavenly powers and divine beings and deities of high order.

This sublime achievement of the aspirant culminates in the complete union with the Lord Supreme for the eternal enjoyment of Supreme Bliss for ever and ever after. The experience of the Swami at this plane have spontaneously and profusely overflown into many of his melting verses sung in ecstasy.

We look towards http://www.ramalinga.com for more translations of Ramalinga Adigal's songs of bliss and his experience or anubhuti.

"I have realized here the triple indestructible body of Sudha Deha (the pure physical body), a perpetual and blissful Pranava body (Pranava Deha) and an all-pervading and ever-growing or ever-prospering Knowledge-body of the divine Conscious Force (Gnana Deha) in order to make the play of self-giving of myself everywhere."

"The Lord revealed me the chain of Cause and Effect that are spoken of in the respective scriptures of the Vedas and Agamas. I have seen and realized Him here in the world and enjoy the Bliss. I have happily partaken of Amrita (of Bliss) in the Realm where there is neither day nor night (the Truth World of eternal Light)."

"I have discarded all the devious ways and taken to the good Path of Purity, Truth and Harmony, and joined the rank and file of Its Sangha or fellowship. The heavenly beings happily praise it as the Good Path, because it has a firm foundation."

"Oh my shy people of the world! Be careful to see that your heart remains vigilant and watchful without allowing it to indulge in wastefulness (wasting the opportunity). As the Lord has given me today Amrita of Bliss as food, know it to be the day which He has chosen for His manifestation here in the play of Knowledge and Perfection."

Swami Saravanananda has written an extensive explanation in his English transliteration of Ramalinga Adigal’s “Arutperunjhoti Agaval” published by Ramalinga Mission, Madras on Ramalinga Adigal gaining illumination of effulgence (Arutperunjhothi) in his body becoming a pure or golden body. 

At whatever age the aspirant gains illumination or the effulgence enters in him or emanates from within, some remarkable changes take place in the body-frame. The Divine Light seems to change the very cell of the body, with the result, that they seem to function in the opposite direction. Consequently, the old body becomes middle aged, then to youth of eighteen years, to twelve years (pure body or Suddha Deham), to eight years and finally five years (Pranava body). After five years the body grows to the size of the universe to become casual body or a body of gnosis (Gnana Deham) which is the natural abode of the soul.

With the descent of sufficient Divine Light the psychic head begins to emerge. According to Vallalar, this psychic head (a crown or diadem of light) is made up of a special and highly refined type of brain called Omkar brain. As soon as it emerges, it draws more cosmic light; the more the light the greater the growth of the psychic head.

With the advent of the psychic head, more and more changes take place in the already purified body. The cells and thence the whole body begins to transcend the limits imposed on them by impure Maya (the grosser principle of nature) and try to break one more of its veils. The cells undergo alternate condensation and expansion for an unspecified period and the body slowly emerges out of its bondage and begins to grow. This expanding and ever prospering body, is called the subtle body or the body of Omkar or Pranava body.

Swami Saravanananda continues,

With this perfection (after his body had attained perfection) comes perfect knowledge. He (Vallalar) also seemed to have been bestowed with the third eye. This third eye enabled him to gain knowledge of the whole universe and all the individual beings contained in it. He assets that his knowledge penetrated and pervaded layer upon layer of the varied types of universes. With the functioning of the third eye, the transformation of the Pranava body is completed and the next and final stage of transformation into the Gnostic body (Gnana Deham) starts. As explained by Vallalar, the person whose third eye is active is verily God Himself because he can raise the dead into life and perform the fivefold primordial functions.

Swami Saravanananda adds that according to Ramalinga Adigal, it takes a long time to perfect the Pranava body; the minimum period required is twelve years and the maximum is 108 years.

The transformation of the Pranava body into a Gnostic body begins with the functioning of the third eye. With the advent of this eye, the body sheds whatever subtle impurities it possesses; consequently, it becomes nearly invisible. The third eye enabled Vallalar to have tier upon tier of divine experiences.

Slowly his body through the intensity of concentration of the mind begins to generate the flame of lapses, popularly known as psychic heat. Slowly the quantity of psychic heat is increased due to intense meditation and concentration on the universal effulgence. The extreme heat generated in the body produces smoke at first; this smoke gathers up in volume and escapes through the junction of the parietal bones of the skull (Brahma Randhra). During this period, the body and mind undergoes untold stress. Vallalar often mentions about the sufferings that he had undergone since he was twelve years old. The psychic smoke clears off and enhanced illumination results. This light (Tegas) is also called as the aura or nimbus. 

After Union With God, From http://www.ramalinga.com

... the full Union with God in body and soul (deathless body) takes place when the Most High Lord accepts the absolute surrender of the disciple. These great saints saw a Column of Light rising above the Sahasrara up to the Divinity. In one who realizes the Golden Deathless Body an indissoluble bond is established with the Divinity through this Column of Light. Till this moment, one must make an effort ascending to the Divinity, later having to descend again to the physical level, nevertheless on having been settled the Column of Light one does not need to continue doing this effort, but from this time the Divinity descends on oneself. The Column of Light starts to be formed in the states previous to the full Realization of Golden Body. 

The one in whom the Column of Light is settled enjoy the continual experience on the Divinity, who, on having descended, resides in one's own Heart (as shining Sun) and fills with Himself the whole Being gradually, even the physical body (which, cell by cell, is completely transmuted up to becoming divine). At first the above mentioned experience has not the same intensity all the time. Moved by His great Compassion, God takes the maximum care of the possible after effect in the physical body and that's why He is alternating the intensity to manifest Himself as Divine Light. Some times His resplendence is very soft whereas in other occasions It becomes the most intense, seeming that one is going to be melted in It. This experience on God fills the Self with Divine Love and Compassion, which overflow from the Heart as a river flowing endlessly towards the other beings.

Little by little, God is increasing by degrees the intensity of Light and one is becoming accustomed to it, until the time comes when God manifests Himself wholly. Then the Column of Light shines from beginning to end with Its entire splendor. It isn’t visible, except in very rare occasions. This Column of Light is truly the embodied Divine Jothi, which burns constantly so that the Divine Light radiates coming to all the beings. This is the Full God's Manifestation in the Earth.

There was no longer the body, no longer any sensation; there was only a Column of Light rising from the place where is ordinarily the base of the body up to the place where is ordinarily the head, to form there a disk of Light like that of the moon; then from there the Column went on rising up to very far above the head to break into an immense Sun, dazzling and multi-colored, from which fell a rain of Golden Light covering the whole earth.

Then slowly the Column of Light descended forming an oval of living Light, awakening and setting in motion, each in a particular way, according to a special mode of vibration, the centers which were above the head, at the place of the head, the throat, the heart, in the middle of the belly, at the base of the spine and still lower. At the height of the knees, the ascending and the descending currents joined together and the circulation thus became in a way uninterrupted enveloping the whole being in an immense oval of living Light.

In an interesting article in the net, its source I cannot recall now, the author of the article relates these experiences from the perspective of the various Kosas and labels them as saints, sages, buddhas, siddha, jeevanmukta and avatar.

As an individual begins to be liberated from the influence of the mind-stuff, the divine attributes of the atman or self manifest in the very subtle sheath of bliss (Anandamaya Kosham) that surrounds the soul (atman.). When the transformation of that very subtle part of the being has been given fully to the divine, the individual becomes literally a beacon of bliss-light. Simply being in the presence of such a being is uplifting. Such an elevated individual is often acknowledged as a saint.

Anyone whose spiritual practices have thus resulted in the awareness of the divine working through them has already begun the transformational process and surrendering of the sheath of the intellect (Vinjnanamaya Kosham). When the analytical or intellectual component of the being is fully informed by the divine light attributes we may through the divine grace be in a position to recognize such a being as the Sage that they are. Such an individual is truly a muni or one who has had their accumulated experiences and knowledge enlightened by the higher deeper aspects of self. Such Sage has digested and integrated the informed divine light into the analytical aspects of the being.

As the intellect undergoes this transformation, the mental sheath (Manomaya Kosham), associated with the senses, and is similarly transformed. Of course, this individual is fully aware of the divine as the prime mover. Since the ego has been given to the divine, every action related to the senses is observed and understood to be none other than the indwelling god or goddess doing the experiencing and enjoying. Such a Buddha can enjoy all the senses without fear of confusion or being lost spiritually in them. For the great tantric who have attained to this state, conventional rules which guide and provide stability, safety, and structure are irrelevant.

As the divine light descends into the sheath of energy (Pranayama Kosham) the entity becomes a Siddha in the truest sense of the word. As defined in the Upanishads, a Siddha is one who has progressed from the exalted ‘state of freed while living’ (Jivanmukta) to ‘supremely free with full power over death’ (Paramukta). This state is referred to in Siddhantha literature as Soruba Mukti or Soruba Samadhi. This Paramukta will rarely retain the transformed physical frame and when so, remains as an avatar. The physical body of the Siddha glows with the fire of immortality.

THE TRANSFORMATION 2

Marshall Govindan in his book “Babaji and the 18 Siddhars Kriya Yoga Tradition” (Govindan, Marshall, Babaji and the Eighteen Siddha Kriya Yoga Tradition, 1991, Kriya Yoga Publications (Reg), 196 Mountain Road, P.O.Box 90, Eastman, Quebec, Canada, JOE 1PO, reproduced with permission via e-mail), writes of Ramalinga Adigal's several successive transformations that correlate with Dr. C. Srinivasan, on Ramalinga Adigal's experiences in "An Introduction to the Philosophy of Ramalinga Swami" published by Ilakkia Nilayam, Tiruchi, 1968.

These experiences take place in the: Types Of Bodies/ Equivalent In/ and the relevant Experiences Gain Through This Body. 

1. Body of Love/ Sudha Deham/ Anbu Uru/ achievement of the Divine Life or Uyir Anubhavam. The body of love or Sudha Deham or Anbu Uru gives the experience, Uyir Anubhavam; 
2. Body of Grace/ Pranava Deham/ Arul Uru / experience of the Grace Supreme or Arul Anubhavam. The body of grace or Pranava Deham or Arul Uru gives the Arul Anubhavam. 
3. Body of Bliss/ Gnana Deham/ Inba Uru / experience and realization of God Supreme or Siva Anubhavam. And finally, the body of bliss or Gnana Deham or Inba Uru gives the Siva Anubhavam. By showering love to others and all of Erai's creation, Erai comes within us bringing us to the state of Bliss.

Dr.C.Srinivasan writes further,

1. The transformation of the mortal human body into the perfect body (Suddha Deham), (is) achieved by universal spiritual communion and devotion to god; (that leads to,)
2. The transformation of the perfect body (Sudha Deham) into the body of grace and light (Pranava Deham); (and)
3. In addition, the transformation into the body of wisdom (Gnana Deham) and into the body of god supreme.

In many verses (of the Thiru Arutpa) Ramalinga Adigal sings of how his ‘impure body’ of ‘impure elements’ was transformed into a pure body of pure elements, called a golden body of immeasurable carats (Swarna Deham). He sings that one has to think incessantly until he feels and melts with love for god. In such a melting mood one bursts into tears and sings the praise of god and soothing warmth is produced in the aspirant. When this universal love and sacred warmth develop, the body as well as the soul became prepared for the descent of the grace, in the form of light. When this occurs, the material body of impure elements is transformed into a ‘body of pure light’, emitting a golden hue. This ‘golden body’ appears to be about twelve years of age. The body of grace (Pranava Deham) according to him can be seen visually but it cannot be touched. It appears to be a heavenly child of about five to eight years of age. The ultimate and greatest transformation in human evolution: a transmutation into the godhead, which he referred to as merging with the body of supreme wisdom - the body of god supreme (Gnana Deham).

In "An Introduction to the Philosophy of Ramalinga Swami" by Dr C Srinivasan, published by Ilakkia Nilayam, Tiruchi, 1968 we learn that in the state of Guru Sakiram or Shiva Sakiram, where God is perceived in the form of light, the soul becomes saturated with compassion and love. It experiences divine life or Uyir Anubhavam; it attains purity of the body that leads to a golden body or Sudha Deham. The extent of this achievement though is dependent on the grace of Arutperunjhoti.

Experiencing Uyir Anubavam in a Sudha Degam, where transformation to a pure body takes place, love incarnates. The universality of love in all fellow beings arises. Oneness in life is achieved. He/she sees the divine in all life forms. They see the smallness of oneself and the greatness of God. They experience the spontaneous flow of God in them. They see divinity in all creatures. They see God in the form they are ready to receive. They enjoy supreme grace or Arul Anubhavam.

The "I", is lost, revealing the Atma or soul that becomes the watcher without registering the sights, sound, and thoughts. The fruition of this state is gaining of Atma Anubhavam. (ஆன்ம அனுபவம் தியானம் சித்தியானதன் அடையாளம்).

From Atma Anubhavam we move on to Atma Darisanam or self-realization or Para Turiyam or Supra-mental perfection, where we taste God; and the glory of Arutperunjhoti. The soul is charged with divine grace. Again they realize the greatness of God's grace and their smallness.

Pursuing further only the experience of Brahmam exists. This is Samadhi.

Dr. C Srinivasan writes of Ramalinga Adigal melting in love and yearning for Erai, a classic example of how we should yearn for the divine too.

One has to think and think incessantly, till he feels and feels, till he melts and melts, till love for God fills in him. As love fills and fills, the aspirant of the melting mood bursts into tears. As the tear glands pour out profusely the body becomes wet by the overflow. When this is uninterruptedly repeated and repeated, the heart throbs and the mouth sobs the praise of the God Supreme. 

This is the type of emotional spiritualism which is needed for the prayer at the moment. When this is achieved the Grace of God is sure to descend. Not only does the Light of Grace dawn on the aspirant but sets aside the inevitable death. In other words conquest of death is realized (as the mortal body will be converted into immortal body). 

The aspirant thinks of the greatness of God and the smallness of his being. He thinks of the transient nature of the world and worldly objects and of the truth of God and the Soul. He is aware of the bounteous Grace and its benevolent flow in the loving individual. The pangs of hunger, disease and poverty of the majority of mankind and fear of death harrow out his very life. He trembles at the forces of lust and the shackles which not only cover and conceal the greatness of the soul but impel him into the ocean of desires. The sufferings of the poor and the horror of the mighty touch his very nerves. Therefore, he thinks of God Supreme to redeem the miseries of life and in his prayers he finds solace and solution.

Then finally, the changes take place. The changes that take place in the human body internally are then exemplified externally during this gradual conversion from the physical into the divine. Srinivasan translates those moments when Ramalinga Adigal goes through a total internal transformation that is translated into words and described by Adigal in his Agaval. 

The Swami says that the skin-the dermis and the epidermis-has become extremely soft. All the nerves and the tendons have become gradually loosened. All the bones membranous and cartilaginous have become automatically pliable. All the muscles and the muscular tissues have become loosened. All the blood has become internally coagulated. The semen has become not only hardened but concentrated in a unit. The brain and all its parts the cerebrum, the cerebellum and the medualla oblongata have loosened as an opening blossom. Throughout the body an elixir oozes out and flows and fills up all the parts. 

Externally the forehead perspires. The face becomes brilliant. There is delicacy, soft and mild, sweet and harmonious in the tender and cool breathing. The internal beauty is evident outside. The hair splits. The tear glands are so profusely pouring in the eyes that it flows through the feet. The mouth gasps with a trembling note. The ears and their delicate parts are filled with melody. The entire body has become cool. The chest and the heart are throbbing. The palms are folded. The legs are staggering. The four different aspects of the mind have respectively attained a melting mood, have the sparkling filled, have harmoniously heartened and have then and there, the repercussions put down. The heart swells with anxiety to see the whole world (of love). All the visible parts of the body are blooming with ecstasy. 

The life-bound ego which spurts out through the senses has vanished. All the blemishes that surround the heart and the mind have extinguished. The tender and soft loving and affectionate, mercy and compassionate quietism stands out. All the world and the worldly affairs are hidden. The ardent desire for receiving the Supreme Grace is increasing and overflowing. Now the God Supreme in the form of Supreme love fills up the body fully enshrining divine life. 

Apart from his own experience of the transformation the Swami has given a detailed account of the properties and capacities of the divine individuals who are blessed with this Suddha Deham or perfected body. They will not be affected either directly or indirectly, internally or externally by the five great elements. Hence the Swami says that earth or stone in any form afflicted against them will not strike on them. The coolness of water will not affect them nor can they be subjected to immerse in water. The heat of the fire both internally and externally will not affect them. Not even a scar will be formed on their body. Air in any form will not impinge on them. Space will not have any effect on them. They may move about in space without any base of support. 

Similarly, all their senses can perceive of the respective feelings without being barred by distance and obstruction. Hence their eyes can see anything of the universe though generally they are not bent upon seeing things of the world. They can hear any sound produced anywhere in the universe. They can smell anything from being in their own place and their body can feel anything of the universe at will. Their limbs can give anything to anybody irrespective of distance. They may walk anywhere with out any regard for space. They may speak to anybody at any place in the universe and beyond. Their knowledge is universal and omniscient. All the bonds of nature such as space, time and the like and even the natural order and regularity of the universe will not bind them. As already pointed out, food, sleep, and sex are no longer necessary for them. There would not be any perspiration, shadow, ageing or death for their body. 

Their body cannot be disturbed by the great elements, devils, weapons of any kind, animals including human and superhuman beings in any place at any time. With regard to their power, it is said that they are capable of any creation or destruction at will. They can bring the dead of life; they can change or convert the old into young. In short, their knowledge, their action and their experience and every thing about them will be Godly, They are all-powerful, eternal and omni-potent.

From http://www.ramalinga.com (now defunct) we read as follows on Ramalinga's transformation.

Describing in exquisite way the phases of the transformation of his body, Ramalinga says that dermis and epidermis have become extremely soft; all the nerves, muscles and tendons have slackened little by little; the bones, membranes and cartilages have become very flexible; the blood has coagulated; the semen has concentrated being solidified; the brain and all its parts have been opened like a bud. All over the body an Elixir flows; the face glistens; the respiration is smooth and refreshing; from the tear glands abundant tears sprout; the mouth is half-opened tremulous and the ears are filled of sweet melodies. The entire body is refreshed and all its visible parts flourish in ecstasy. The heart swells palpitating Love. The ego vanishes, as the emotional and mental defects. A tender, loving and compassionate quietude dominates the entire organism. The ardent desire to receive the divine Grace overflows. The Supreme Love fills the body, which is the temple of the divine Life.

THE TRANSFORMATION 1

Ma came one day during puja and told us that the Siddha path was one of learning lessons and gaining experience that transforms into jnana or wisdom. Taking directives from Agathiyar and the Siddhas all this while we were surprised when Ma told us that the Siddha path was one of learning or படிப்பினை (and henceforth gaining experience). This learning (and the relative experience gained from it) will become jnana or knowledge to others she said. Making mistakes is a learning process she added, telling us it was fine to make mistakes and that it was part of the process. She asks us to share the experience.

Mahindran understood Ma's message pretty well and conveyed it to us in his own words.

Nambikai / Gnanam / Anbu / Anubavam. All this 4 are the key point which we should see... Nambikai & Anbu on Erai.... Will give us Gnanam... Gnanam will give us Anubavam.... Anubavam become lesson... Lesson give us value to our birth....

From http://agatthiyarjnanam.blogspot.com/2014/01/agatthiyar-meijnana-kaviyam-1.html, we learn the secret to creation as revealed by Agathiyar.

When the completely unmanifested Divine took up a manifested form, due to the limitations it imposed on itself, some contradictions emerged.  The Divine corrected these mistakes by providing its experience.  

She writes further, confirming what was told to us too.

Siddha marga is an experiential path, not a dry jnana marga.  It is a path where experience and knowledge go together.  Experience is always correct.  When one tries to verbalize an experiences mistakes and shortcomings occur.  These mistakes can be corrected only by re-experience the original experience.  This is possible only by Divine grace.  Hence, Agatthiyar says that the Divine corrected the sastra. Also, the various incarnations of the Divine are said to occur to correct the mistakes that had crept in the scriptures and in their practices.  Siva's Divine play or Tiruvilaiadal are episodes that occurred for this purpose.

Agathiyar in my very first Nadi reading told me about my faults and the experiences I have had but assured me that it was fine and that it was all his doing too, and that I needed the experience. That was reassuring. But he sent me off to do my parikara or remedies. There was no escape from that though. He then had through numerous Aasi Nadi readings encouraged me to continue to write. The day I decide to call it a day and sign off, I shall receive a mail or message from readers thanking me for the post and asking me to write further and to share these experiences. Then Aiya came and specifically spoke on this blog and my writings. He asked to continue to write and not be confused as to who was behind these penning. He cleared the air that he was in my thoughts and was penning the posts and its contents. What a relief it was. After penning the thoughts I always thank him for a very well written post, going back to read it again and again, admiring his mastery of the language and taking in the gist and essence of what was written, for it was all new to me too for I am learning together with the readers of this blog many new things said and revealed in these pages.

Prof Alan Hugenot says that "Experience is an in-forming of consciousness. We are having a conscious experience that is real." For those critics who think its hallucination, Hugenot now believes that consciousness makes the brain and not the other way around as understood earlier.  Now we can understand pretty well how and why the Deities, Siddhas, and Angels chose to come through mediums to relay messages, heal or work their miracles. To my surprise the divine energy traversed through me too and spoke, bringing messages to those who sought answers or words of comfort. I used to be doubting the occurrences if it was I who was cooking up things or it was genuinely another entity. It was exactly as how Prof Alan equates this phenomenon to that of having two personalities, which he did question himself too.

"..its almost as if like a different person. If I shut the "professor" down, I become the medium."

Every now and then I sit with them and voice out my worry that it should never be me "cold reading" as Prof Alan terms it and misleading these wonderful souls into believing that the divine was addressing them. Then they tell me over and over again that it was them. I am truly relieved. 

When I was desperately trying to find the reasons, answers and solutions to numerous disturbing events happening around us in the spiritual circle and arena, in society and the world around us, Agathiyar comes to console me, "உன் மனம் நான் அறிவேன்", akin to Natarajan or popularly known as Sadhu Om's petition to his guru Ramana, "நின் அருள் சம்மதமாய், எது நேர்ந்திடுமோ அதெல்லாம், என் மனப்பூரணமாய் ஏற்றின்புரவே அருள்வாய்...  என்னினும் என் பொருட்டாய்க் கவலை ஏற்பவன் நீ யல்லவோ.. நான் துன்புற நீ சகியாய்.. ஏன் இனிமேற் கவலைப் படுவேன் குருவே ரமணா "

Having come to surrender to Agathiyar, he began to chart both the external journey and internal too, bringing us within henceforth. Bringing us on his path, after we took up his call to join his path, Agathiyar has carefully charted the ways and means for us to tread the path, leaving a milestone at every mile of our journey, waiting there for us to catch up on him and encouraging and continuing us on yet another phase of the journey. If earlier Agathiyar, walked us through Sariyai, Kriyai, Yogam, and Jnanam, he has had expressed his wishes for us to at least achieve the state of a Jeevan Mukta, now he brings me back in time to the day I met my guru Tavayogi Thangarasan Adigal in Malaysia and received Agathiyar's first Teecha or Diksha mantra. Surprisingly he gets me to adopt it as a practice once more. "This mantra shall bring the desired transformation in one", he says, "working internally to bring changes in one's physical body too, detailing it as, working from Asudha Deham to Sudha Deham and moving on to Pranava Deham and Oli Deham." He wishes us too to go through this transformation that had had taken place in many saints of the past. How compassionate of him to desire that we too should relive these transformations. As Supramania Swami once told me that all our efforts shall not go to waste, and Tavayogi who cheerfully told me that we shall come back and work on it, and as mentioned above that "The Divine corrected these mistakes by providing its experience" and "These mistakes can be corrected only by re-experience the original experience", today I understand that we have come to achieve what we have failed earlier. I suppose our bid to gain immortality failed in the past, hence the reason to continue a fresh attempt at it again in this birth. Of course, it is only possible with by Divine grace.

From "Secrets of the Siddhas - Health, Longevity and Enlightenment" post on fb, Thiru R. Kuppusamy explains Ramalinga Adigal's view of Immortality.

Vallalar knew what the Body of the Future Man would be like. He said this impure body with all its excretions through the nine apertures in the body would be transformed into a pure body (Sudha Deham) with no waste matter at all. Instead the pure body will be producing its own food called nectar. It will not rely upon external food or atmospheric air for its breath or on books for its knowledge. This pure body can last for hundreds of thousands of years in an uncorrupt manner. This pure body belongs to a Siddha. But this is not the final body. This pure body has to be transformed into a lighter body. It is also called Space Body or Pranava Body or Omkara Body. This body belongs to the Gods and Goddesses. It is also called a Mantric Body or a Sound Body. It can be seen and heard but not touched, for it has no physical substance. It can be sensed and perceived only by the mind’s eye. This Omkara body can last for millions of years but even this is not the final body. This too could meet with death. The deathless body belongs to God alone. It is the purest of the Pure Body. It is made up of pure light - not a physical light but a light emanating from total compassion or grace towards all beings in creation. This body is indestructible. The aim of Suddha Sanmarga of Vallalar is to attain this everlasting body of compassion.

From https://pranashakty.org/jothi/suddha-deham/ we are enlightened further on the sequence in the changes of the physical state of Ramalinga Adigal upon undertaking the worship of the divine.

The Jothi manifests before the Suddha Deham is manifested. It manifests like a rising sun, chakra by chakra, centre by centre. As it rises the “Rod of Light” is established. This takes the consciousness into the Higher Realms, above the veils. The Rod of Light securely anchors the Light into the Soul and eventually will join up with the Suddha Deham.

The Suddha Deham at first appears as a garment of light. It sits around the body and its etheric sheaths. It manifests through the different realms/bodies, i.e. emotional, astral, mental and spiritual. The body appears to become translucent and has a soft glow to it – once it has manifested in the physical.

Once you have acquired the Suddha deham, it takes faith and commitment to manifest it. It is to align the mind with the Higher Mind. It is to keep the mind under the authority of the Higher Mind at all times. It contains Divine Thought. It is Divine Mind. It is a manifestation of Pure Light on the physical material world. It does not ‘absorb’ the physical body, it overshadows it – it replaces the physical body and it becomes a vehicle of your Godself. It follows on the purification of all identification with the body as a separate entity.

The light body (or Oli Deham) is like a protective sheath around the physical body. Manifestation of the light body into the physical goes through a process until it penetrates the physical body.  It penetrates the physical body into the organs, tissue and blood. It forms a golden body around all 5 bodies. It heals the etheric body and it restores the blueprint of the body. It brings great peace and serenity. Once the light body has manifested it starts a process of turning all the sheaths and eventually the physical body into light.

The physical body will acquire a natural fragrance of flowers. This body can move through walls. You can live in this body without eating food. The physical becomes almost translucent and the light is visible through the skin. Swamiji’s physical body had become tenuous and translucent. Disciples have recorded that it cast no distinct shadow. It is said that several attempts were made to photograph him. But since light passed through his body no clear image could be obtained. What could be seen were only his clothing and a very misty vision of his face and limbs. And from such a translucent body made so by pure living, dematerialization was but a few steps away. 

CONTINUING THE TRADITION

When I mentioned to my guru Supramania Swami of Tiruvannamalai that I had vested interest in coming forward to help him realize his 40-year-old desire to build a temple, narrating the episode between Agathiyar and Supramaniar (Lord Muruga) that I came to read from a text by Ongkarakudil Aasan Thavathiru Rengaraja Desigar, I was taken aback by the willingness of Supramania Swami to gift me with all his 40 years of austerities or tapas or tavam.

It was in 2003 that I was strangely brought to him on the pretext of charting and reading my daughter's horoscope. As I picked up my luggage at my door to board the taxi that I had called for to leave for the airport, my wife suddenly asked me if I could have our daughter's horoscope drawn up in India as there were many learned pandits in astrology there. I told her that "We shall see" and left. As my pilgrimage to the numerous temples to carry out remedies as stipulated by Agathiyar in the Nadi had come to an end earlier than planned, remembering my wife's request, I asked Deva of Chennai who was chauffeuring me around if we could see an astrologer once we reached Chennai the next day before I boarded the flight back to Malaysia. Deva replied that his uncle was an astrologer in the same town, Tiruvannamalai, living some 8 kilometers away in his village called Nachaananthal. I was delighted to hear this and asked if he could bring me over to see his uncle. Deva was only too glad to do so. As the white ambassador, we drove in came alongside the entrance to the walled compound of a home, a shirtless old man in vesti walked up to us. Deva greeted him. I knew that was his uncle. Deva introduced me to him as a tourist from Malaysia and mentioned my purpose in coming there. Strangely his uncle did not respond to my greeting but turned around and headed back into his home. We followed suit. He led us to his altar and lighted the camphor flame and prayed. He asked his son Ramajayam to bring out all the past almanacs and asked him to spread out the deerskin at a designated spot outside his home. As I took my place opposite him, Supramania Swami to my surprise began to chart my destiny instead. I sat spellbound for five hours as he revealed secrets including those from the Nadi reading I had with Agathiyar that only I knew. I was in tears and speechless as he kept his eyes closed and spoke occasionally opening them. He did not ask my birth details not questioned me. He did not do any calculation; neither did he refer to the almanac that was stacked beside him. He did not ask to see my palms either. Now, who was this strange old man who knew everything about me, my past, present, and future? As I left his cottage for my hotel room, he stood with his family bidding me farewell in the twilight. I could not help but ask myself if he was the guru mentioned by Agathiyar in the Nadi, whom I would meet.

I sat quietly as Deva drove me back, recalling the five hours of bliss and ecstasy in his presence. He was indeed to become my guru - my very first.

Visiting him again in 2005, I re-told him the story of Agathiyar and Supramaniar as told by Thavathiru Rengaraja Desigar in his book, "Pothrinal Unathu Vinai Agalumapa", explaining the process through which Agathiyar attained the highest state that of becoming one with Erai. This state was made possible to Agathiyar by his Guru Supramaniar (Lord Muruga).

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

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

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

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

In the following video we are told that Agathiyar and the other Sapta Rishis each received 16 teachings from the Adhiyogi, after extreme tapas. Upon completion of the tapas, they were each asked to spread the teachings. As they prepared to take leave Adhiyogi asked them for an honorarium or Guru Dakshina, for passing on the knowledge to the Sapta Rishis. Agathiyar who had nothing except the very clothing he had on him, placed all the newly gained knowledge at the feet of his preceptor as Dakshina. The other six followed his action and did the same. As they prepared to leave, leaving behind all that they had learned, as the Dakshina asked for, willing to return empty handed, the Adhiyogi blessed each one of them with all the 112 sacred teachings.

Tavayogi Thangarasan Adigal of Kallar Ashram too has given me more than I had expected. He lives in our hearts. I cherish the moments together. I cherish the journey he took me on, visiting the jungles, caves, and abodes of the Siddhas. I cherish the brief statements he made as we encountered numerous episodes giving me a hint of what was going on, from the perspective of the Siddhas.

Today his work is carried on by his faithful servant, student, disciple and a great lady, in his absence. He left her the ashram and the Jeeva Nadi which she now reads. Mataji Sarojini Ammaiyaar is currently in Malaysia. We were blessed to meet up with her recently. We have invited her over to AVM on 24 December 2019.

Mataji continues the tradition left behind by our guru and preceptor Tavayogi. She will hold the annual Jayanthi festival and celebrations for Agathiyar at the Kallar Ashram grounds on 12 January 2020.

We at AVM will hold it on 8 February 2020 as directed by Agathiyar the previous year. 

THE RITUALS SHALL CONTINUE YET

Agathiyar came in the form of a bronze statue in 2010 upon instructing me in the Nadi to have the replica of his granite statue at Agasthiyampalli, India made and brought over to Malaysia. He had us perform libation on him with nine items. We continued this ritual adding on to it, making it 16 items when Mataji of Kallar Ashram extended to me a list of abhisegam items that hit 19.

Then Tavayogi of Kallar Ashram told me to carry out lighting the homa. We continued doing it both the rituals diligently for years. Both these rituals would take us more than two hours with a brief gap in between to prepare for the next ritual and time to dress him up. We would finally sing his praises before ending the puja.

Although Agathiyar and Tavayogi were a catalyst and instructed, and got us going with these rituals, they did not dictate us but rather we were allowed to experiment and grow. And so the list of the names of the Siddhas grew just as the compendium of Siddha songs I had complied grew as I came across more songs of praise to the Siddhas from books and the net.

Then I was moved to make it all simple and brief. Everything began to shrink. When Ma came herself to perform libation on Agathiyar she just used three items. We decided to follow her dropping all the other items. The elaborate puja was reduced to just mere minutes.

Later even the singing of the praises was to come to a halt just as it began, bringing us to just sit in silence and go within. We moved away from rituals to sit in silence. Just as I was about to drop everything as the call to go within came on stronger, Ma comes to instruct us to not stop what we were doing but instead to continue libation to Agathiyar with just water only and to do it daily, till she advises otherwise.

As for Homa, I was moved to do it only when necessary. A classic example was set by Agathiyar himself when he tells us that the Siddhas, hearing our appeal for mercy to save Tavayogi from near death, began a Yagam so that Tavayogi could live. Tavayogi survived the ordeal but voluntarily gave up his soul on a later date. The Siddhas who have traversed and gone beyond the need to do rituals took it as a tool when the need arisen.

What surprised us most was that Agathiyar, who had big plans for us, ready to bring us to greater heights in carrying out his annual celebration or Vizha on a big scale, had suggested we move to a bigger venue, told us not to make the move later giving in to our reluctance to do so. He then shocked us revealing that even the devotees would shrink in numbers. He said the Siddha Neri was not to be compared to that of devotion or Bhakti where thousands will flock to. We saw the truth in everything that he revealed for it was happening as predicted. 

I believe we have come a long way and fulfilled and satisfied the wishes of Tavayogi asking that we come out of devotion or Bhakti and temple worship to Jnana or the path of inquiry. I did pose a question to him later as he prepared to move and expand his ashram/temple for Agathiyar to the present grounds. Why was he now going back to Bhakti? He replied it was for the public.

It did not make much sense than in 2016. Today I have come to understand his words pretty well. Today I understand why Ma wanted me to carry on daily libation to Agathiyar at least with water. 

When we come together these days for an occasional puja, performing the homa and libation, we saw that the younger generation who joined us with their parents begin to watch and learn the worship and imitate the singing and prayer at other times, as seen in my granddaughter. Ramalinga Adigal, moments after my toddler granddaughter had performed libation with assistance from elders, on Agathiyar in our home, blessed her telling us that it took him 12 long years of intense austerities or tavam to reach Agathiyar, but my granddaughter had reached him even as a toddler. Tavayogi had mentioned to me that we had tapped into the code that brings Agathiyar within distance very easily in the comfort of our homes as opposed to his times when he had to scale the heights of mountains and tough terrain and camp in caves and jungles. I guess the most compassionate Siddhas have made it easier for us to scale the heights on this path in this age.

I came to realize, as what Tavayogi had told me that whatever he did was for the good of the public, there was a need to carry on the rituals in a simple manner so that generations to come will learn, adhere and follow the path of Siddhas in their home ground from their immediate family circles rather than the need to seek elsewhere. We realize that what we had advocated from the very beginning, that of coming together in the premises and homes of devotees has produced the desired results, of taking the lead in performing puja, breaking the tradition and norm of that time where devotees conjoined in ashrams and peedhams, societies and associations every Thursday to sing the praise of God and the Guru, being satisfied with just being followers.

Let each man take charge of his life and groom his family into becoming great devotees of the Siddhas. Let the name of these Siddhas sound in each individual's homes. The rituals and practices shall continue at AVM, if not for us, at least for the young who come to the path of the Siddhas at a very tender age. We shall work on the young now.

WORSHIP, CHARITY & STRENGTHENING THE SOUL

Agathiyar and my gurus pointed us to worship. Even before they did my parents led us siblings on worship. I remember my parents share puranas or divine stories and their personal experiences and encounters with the divine in many forms. These helped bring us to stay on the path of devotion. With a little tutorship under some fine teachers and correspondence courses, listening to discourses by the well-read and the learned at temples, and information and tips from strangers that come by quite strangely, we added to our store of knowledge on worship and path of our forefathers. Diving and dwelling into the pages of spiritual books and later reading online materials added more substance and value. 

With coming to the Siddhas, the secrets in the traditional understanding and acceptance of the spiritual and religious path were made known slowly, by Agathiyar and my two lovely gurus and other upagurus who came by. They brought us to continue our worship of all the Gods and Goddesses in the Hindu pantheon both at home and in the temples. Soon they brought us to carry out the rituals that are normally the domain of the priests and their trained lot, removing the need for dependency on others or middlemen. The Siddhas, through the Nadi readings, began to reveal many secrets. These days they chose to come through fellow devotees and speak their minds. From external worship, they moved us on to go within. From caring for the physical body they moved us to care for the soul.

These days they talk about the need to strengthen one's soul. This is done through two means that of worship and prayers and by doing charity and service. Each soul takes a body at the right time which can defer among us. Its abode or place of residence in this body too is said to defer. The souls are at different states as they take birth. Just as lighted lamps each burn at different brightness and some die off earlier while others burn longer, similarly the souls come with various intensities of brightness and sacredness. This is due to their prior engagements in earlier births taken and the number of merits credited to their account. If they came with a ready stock of merits that translates into Soul Power or Atma Balam, they shine bright and came to be delivered safe and sound in a body that takes shape accordingly. If the soul chooses to come only for a short time for reasons known only to it and the divine, we tend to lose the child. 

But all is not lost since the Siddhas have devised ways to help strengthen the Soul Power. Worship and charity are the means to turn up the heat that burns all karma, past, present, and future. These noble and sacred tasks that were gifted to us by Agathiyar to carry out from day one without much explanation nor reasons given, turned out to be the gists and cream of the five tenets that Agathiyar had spoken of at the Tamil Sangam in the past. We were only made aware of the tenets quite recently but were already made to engage in, carrying them out without the knowledge nor expecting the fruits of these noble actions. If extreme austerities are carried out by others to turn up the heat in their body; and if others chose to go within to turn up the heat, Agathiyar brought us to the easiest option, that of worship and charity to help do away with our karma. With karma out of the way; the body, mind and all other related bodies purified to a certain extent; the Siddhas clear the path of all obstacles and move us into high gear, bringing us on a journey, first to all their abodes, caves and temples, and later bring us to look within. The Siddha path is a must in this jouney, where one is prepared by them, to attain further accomplishments, leading to mukti, siddhi, liberation, enlightenment, etc and final merger with the light, being enveloped by the light and becoming it.

Today we realize that the Siddhas and later saints have drawn up an extensive compendium of knowledge on life, hidden in the sacred songs that they revealed over time. The formula, the magic, and the means were given to us through these songs, texts, and scriptures. The many kavasam or sacred songs that we were encouraged to sing, safeguards us from harm's way if sang daily. It does come to our aid in times of trials, tribulations, and danger. The Sivapuranam on the other hand, is a song that has to be sung daily to help bring us to an elevated state even as we live our lives and not when the breath and soul have left us. Sivagathy has to be achieved and attained while still alive instead of stating that one has achieved the state on his or her demise. But sadly many of us have volumes of these beautiful books but never indulged in it till the day we are tested. When all hell breaks loose and the sky falls on us we run helter-skelter seeking shelter and solace at temples and other places of worship, and ashrams and turn to prayers or to others hoping for a miracle.

The Siddhas regard this birth as very auspicious and rare. Many other saints too have reminded us that it was a rare commodity and not to be wasted. The great grand old lady Avvai who was a saint and poet told us of the rarity in gaining birth.

“Rare indeed is to take a human birth, rarer than that is to be born with a perfect human form, sight, hearing and speech. Amongst them, it is rare to see one who does austerities and charity. When one does austerities and charity the gates to Godhead is opened.” 

She has rightly analyzed and has pointed us to the means of salvation.

Shantideva, a Buddhist master from the monastic University of Nalanda, India, too describes human birth as a rare gift. He says,

“Only as a human can you be devoted to God, the creator." 

He reminds us not to waste a rare opportunity to devote oneself to God. He says,

“This human leisure, opportunities, and faculties are very rare to obtain and easily lost.” 

 He questions us,

“If one squanders the chance to fulfill the aim of human life, how will such an opportunity arise again?” 

Swami Muktananda quotes Saint Sundardas in "Where Are You Going - A Guide to the Spiritual Journey", published by Syda Foundation, 1989,

“The great Saint Sundardas wrote, “You have attained this human body through God’s grace. You cannot attain it repeatedly. This human body is a priceless jewel. Do not throw it away.”  

Hindu texts mention that there are 8,400,000 species of life forms beginning with the aquatics, and culminating in the human being. Manikavachagar amply expounds in his "Thiruvachakam - Shivapuranam" that,

“Having taken all these life forms to achieve his present state that is being born as grass, worm, trees, various animals, stones, rocks and pebbles, various creatures, Asuras, and Devas, and having exhausted myself in doing so, I found the truth to exist under your feet and thus I entered your home, my Lord.” 

Adi Sankara too has spelled out the miracle of birth. Sankara says,

“Only through God’s grace may we obtain the three rarest gifts: Human birth; the longing for liberation; and discipleship to an illumined teacher.” 

Swami Chidvilasananda in "Inner Treasures", A Siddha Yoga Publication, 1995, mirrors Sankara’s thoughts.

“The Indian scriptures teach that earth is the place where you come to work out all your karma, the consequences of your actions, both good and bad. This is where you have the opportunity to learn the greatest lessons and ascend to the highest awareness. Even celestial beings want to take birth in this place. It is the work of the Saints to awaken people from samsara, the world of the wandering, from this chakra, this wheel, the cycle of birth and death.’’ 

As the Deepam is lighted at Tiruvannamalai and in all our homes let us light the light in us too. Let us thank Annamalaiyar, Agathiyar, the Siddhas and our gurus for leading us from the Asat to the Sat; darkness to light; death to immortality.

Ramalinga Adigal is said to have traversed the toilsome Purgative Way, the not so arduous Illuminative Way, and the joyous Unitive Way in "Makers of Indian Literature - Ramalingar" by G.Vanmikanathan, published by Sahitya Akademi.

Discrimination of the Real from the unreal is the keynote of the journey on the Purgative Way; the travel from darkness to Light is the journey on the Illuminative Way; the resurrection from death to a life of deathlessness, to amritvam, is the journey on the Unitive Way. 

These three ways are defined in the universal prayer from the Brhadaranyaka Upanishad — I.iii.28, as follows.

asato ma sadgamaya
tamaso ma jyotirgamaya
mrtyorma amrtam gamaya
om shanti shanti shanti.

Lead me from the asat to the sat.
Lead me from darkness to light.
Lead me from death to immortality
Om Peace Peace Peace.

"The essence of each of these three mantras is the same: “O, Guru, help me free myself from my sundry misunderstandings regarding myself, the universe and God and bless me with true knowledge.” (Source: http://www.amritapuri.org/3731/asatoma.aum) 

Let us make good use of this birth for our betterment, see both materialistic and spiritually progress and work towards the betterment of others, the society and country too.