As Tavayogi wrote in his book, Andamum Pindamum, its translation:
The common man cannot travel the journey as long as he is a captive of the physical and material body. A transformation and transmutation within the depths of the body is required prior to venturing further on. The experiencing of this internal process that comes with the internal journey is Jnanam and Soruba Siddhi. The Siddha path leads to this experience.
The common man cannot travel the journey as long as he is a captive of the physical and material body. A transformation and transmutation within the depths of the body is required prior to venturing further on. The experiencing of this internal process that comes with the internal journey is Jnanam and Soruba Siddhi. The Siddha path leads to this experience.
மனிதன் உடலில் இருக்கும் வரை மேல்நோக்கிப் பயணம் செய்ய முடியாது. ஆகவே பஞ்சபூத உடலை வேதியியல் மாற்றத்தால் மாற்றி மூல அணுவாக மாற்றி புவியீர்ப்புக் கோட்டை கடந்து வெட்டவெளியில் சேர்ந்து சுதந்திரமாக உலாவுவதே ஞானம் ஆகும். அதுவே சொரூப சித்தி எனப்படும். அதை போதிப்பதுதான் சித்தர் நெறி. வெட்டவெளி ஜோதியாவதே ஞானம்.
The Siddha path leads to Jnanam. But before one can safely reach that juncture, he has to traverse Sariyai, Kriyai, and Yogam. Sariyai and Kriyai bring him to worship, to address and attend to the divine who is given a form in the external world of ours. Yogam brings him to master his body and mind. Then the journey begins to turn inwards rather than forward as one would expect.
G. Valmikanathan in his book "Makers of Indian Literature - Ramalingam", published by Sahitya Akademi (e-book at http://www.vallalar.org) throws some light on the outcome of the way adopted by Ramalinga Adigal. The purgative way that Ramalinga Adigal transcended, "Purging oneself of all desires and attachments, of all imperfections, of all acts of commission and omission of shortcomings in renunciation, of shortcomings in the total love of God in the passion for the apprehension of the Godhead", brought him to the illuminative way, which then resulted in him arriving at the unitive way. The illuminative way is where "one gains illumination, knowledge, and gnosis."
The unitive way is where "the pilgrim marches on with buoyant and joyous steps, filled with hope and freed from doubt or misconception. The journey is characterized by a sense of urgency. The pilgrim, in this part of his journey, begins to walk fast, then breaks into a loping trot, finally, gallops on with increasing tempo towards the beckoning smile and the outstretched arms, and is soon locked in an eternal embrace with the beloved, the eternal being, the Godhead, the ground of all being. The journey in a unitive way is composed of several factors of experience. Recollection and quiet, contemplation, ecstasy and rapture, dark night of the soul, and unitive life."
Henry Wei in his book "The Guiding Light of Lao Tzu, Synergy Books International, describes this phase as "perhaps the most mysterious feature of mystic meditation.... mystic union that takes place at the end of the journey."
Valmikanathan compares the nature of these experiences gained or endured in each of these stages,
1. மணம்புரி கடிகை இரண்டரை எனும் ஓர்
வரையுள தாதலால் மகனே
எணம்புரிந் துழலேல் சவுளம்ஆ தியசெய்
தெழில்உறு மங்கலம் புனைந்தே
குணம்புரிந் தெமது மகன் எனும் குறிப்பைக்
கோலத்தால் காட்டுக எனவே
வணம்புரி மணிமா மன்றில் என் தந்தை
வாய் மலர்ந் தருளினர் மகிழ்ந்தே.
Read more at http://www.thiruarutpa.org/thirumurai/v/T338/tm/peerataivu
Knowing his karma that determined his birth and continues to determine his future; taking measures in the form of performing remedies and building on his existing stock of merits by doing charitable acts and worshipping the divine forces; respecting and acknowledging the existence of the myriad of beings both divine and otherwise; strengthening his body and his soul; uplifting other souls to a higher level; he then uses these as tools to journey further into the deepest reaches of his self. Standing at the threshold of Jnana, the divine works in him, bringing new experiences that uplift his standing. He too becomes divine in nature.
Tavayogi who made many visits to Malaysia sowed the teachings of the Siddhas following in the footsteps of his guru Chitramuthu Adigal and his Paramaguru Jeganathar. We are indeed gifted to have him come by and bring salvation to us. He pointed us to Agathiyar, never allowing us to worship him (Tavayogi). He brought us straight to the source and told us to partake the ambrosia as much as possible. He delivered us to Agathiyar and stepped aside. We are grateful to Tavayogi. Ramalinga Adigal came and told us to continue to take hold of Agathiyar. Lord Muruga passes us to Agathiyar instead, each time he comes. Agathiyar has painstakingly guided us in the best possible way, customizing the way to meet each individual's separate needs. There was no SOP given out where all could adhere to. Each found his own niche in the group. Many left while others stayed. Agathiyar is trying his best to work on us, to uplift us amidst all the filth, trash and baggage we carry. Nevertheless, he never gives up on us. We are indeed grateful for his compassion, care, and guidance.
Bringing us together, where a small congregation of his devotees gathered to worship him, he gave birth to Agathiyar Vanam Malaysia (AVM), a name taken after the place where Tavayogi set up his very first shed that was to become an ashram. Taking heed of his advice for the need to do charity, hand in hand with worship, Amudha Surabhi (AS) was born. AS as the working arm of AVM stretched its arms out in assisting the unfortunate, poor, needy and hungry. When Agathiyar and the Siddhas, because of their great mercy, converged in on our grounds to partake in the festivities and events held for them and later stayed back to engage in meditation or tavam, Agathiyar Tapovanam Malaysia came to be. When they came to guide and instruct us personally, Jnana Kottam was born. This is how this small group evolve both in name and spirit.
Then the day came where we had to learn yet another lesson, that of detachment to people, things and in this case the organization. He dispersed the group, to go on their own journey of discovery, taking the tools and knowledge attained with them. Agathiyar showed us labels and identifications were not important. He wanted us to understand the impermanency of all things on the face of the earth. As the kid laments that their monastery has been completely destroyed by feuding warlords while watching from afar, the cook consoles him by bringing the truth to him that Shaolin continues to live in the hearts of these escapists, Agathiyar wanted us to drop the identification with labels, a name, a guru, an establishment, a practice, a code, a regime, and a doctrine, and instead carry the seed and the essence of his teaching and live it out. From here on it is each man's journey, each man's battle. Many who saw it as an honor to attach to all these labels, felt betrayed and disappointed when Agathiyar had me dissolve the groups, like the first five disciples of Buddha who deserted him after Buddha took the Middle Way. Some who understood that it was only the group that was dissolved but the relationship intact kept coming to pay their homage to Agathiyar at AVM. To this few, he has dictated them to open their hearts and let him in. He has asked that we go within. The external journey has come to an end and the journey within has started.
The purgative way was spoken about by Lao Tzu, asking us to "Reduce and reduce." Yen Hui emptied himself of himself at the height of purgation, something necessary for the mystic attainment of Tao or ultimate reality. Agathiyar says his path too would narrow down to a handful who are determined to accomplish what they had started out with Agathiyar's aid. The casual devotees shall leave on their own accord, making a comeback when ready and when they understand the way fully.
It has been an interesting journey. As Tavayogi says, we just don't know what else he has in store for us. It is now his journey that we have undertaken, tearing apart our itinerary. He has not revealed the blueprint in whole yet but he is giving bits of pieces of the puzzle at a time for us to assemble. As Sanjivji from Delhi messaged me some moments ago,
The Siddha path leads to Jnanam. But before one can safely reach that juncture, he has to traverse Sariyai, Kriyai, and Yogam. Sariyai and Kriyai bring him to worship, to address and attend to the divine who is given a form in the external world of ours. Yogam brings him to master his body and mind. Then the journey begins to turn inwards rather than forward as one would expect.
G. Valmikanathan in his book "Makers of Indian Literature - Ramalingam", published by Sahitya Akademi (e-book at http://www.vallalar.org) throws some light on the outcome of the way adopted by Ramalinga Adigal. The purgative way that Ramalinga Adigal transcended, "Purging oneself of all desires and attachments, of all imperfections, of all acts of commission and omission of shortcomings in renunciation, of shortcomings in the total love of God in the passion for the apprehension of the Godhead", brought him to the illuminative way, which then resulted in him arriving at the unitive way. The illuminative way is where "one gains illumination, knowledge, and gnosis."
The unitive way is where "the pilgrim marches on with buoyant and joyous steps, filled with hope and freed from doubt or misconception. The journey is characterized by a sense of urgency. The pilgrim, in this part of his journey, begins to walk fast, then breaks into a loping trot, finally, gallops on with increasing tempo towards the beckoning smile and the outstretched arms, and is soon locked in an eternal embrace with the beloved, the eternal being, the Godhead, the ground of all being. The journey in a unitive way is composed of several factors of experience. Recollection and quiet, contemplation, ecstasy and rapture, dark night of the soul, and unitive life."
Henry Wei in his book "The Guiding Light of Lao Tzu, Synergy Books International, describes this phase as "perhaps the most mysterious feature of mystic meditation.... mystic union that takes place at the end of the journey."
The mystic union is said to be entirely personal and could not be communicated from one person to another. In other words the mystic union is something extremely mysterious. It may be called the mystery of mysteries. It is perhaps the most mysterious feature of mystic meditation....
Mystic union represents the unique experience stemming from "the flight of the alone to the Alone" as the famous mystic Plotinus has so well expressed. Unfortunately it cannot be easily attained much less isolated and measured and experimented upon in the laboratory. Its actuality is entirely based on the experience and confession of the mystic themselves who were completely convinced of its authenticity.Henry Wei continues,
By all reports the mystic or divine union is an exceedingly exhilarating experience, superior in joy and sweetness to all other human experiences. Those who have experienced mystic union feel that they are blessed with the esctatic consciousness of ultimate reality and consequently consider all else as secondary and unnecessary even vain and empty.Henry Wei writes that their scale of values changes radically; their attitude towards life changes too; their health improves; they have sharper and deeper understanding and a clear spiritual vision. These experiences gained when one travels inwards is Jnanam, says Agathiyar, and it shall defer from person to person.
Valmikanathan compares the nature of these experiences gained or endured in each of these stages,
Of these three sections of the pathway, the first is painful and dolorous; the second a strange mixture of sorrow and joy, the joy increasing in intensity as ignorance is slowly replaced by illumination; and the last section of sheer delight, of mounting bliss.I guess I had made a wish in one of my previous births if I could borrow a verse from the movie Little Buddha, that "Perhaps one day you will find me." And so he did. I had the calling to see the Nadi that started me back on the journey to locate and find him. Today I can cry out loud, "Oh, my teacher, I am so happy to have found you again." But wait shall this divine matrimony take place? Henry Wei quotes Rabindranath Tagore on this mystic union,
"The Paramatman, the supreme soul, has himself chosen this soul of ours as his bride and the marriage has been completed."Ramalinga Adigal composes a beautiful song of how his Lord had told him to prepare for this bridal marriage or mystic union an hour before the event takes place.
1. மணம்புரி கடிகை இரண்டரை எனும் ஓர்
வரையுள தாதலால் மகனே
எணம்புரிந் துழலேல் சவுளம்ஆ தியசெய்
தெழில்உறு மங்கலம் புனைந்தே
குணம்புரிந் தெமது மகன் எனும் குறிப்பைக்
கோலத்தால் காட்டுக எனவே
வணம்புரி மணிமா மன்றில் என் தந்தை
வாய் மலர்ந் தருளினர் மகிழ்ந்தே.
Read more at http://www.thiruarutpa.org/thirumurai/v/T338/tm/peerataivu
Knowing his karma that determined his birth and continues to determine his future; taking measures in the form of performing remedies and building on his existing stock of merits by doing charitable acts and worshipping the divine forces; respecting and acknowledging the existence of the myriad of beings both divine and otherwise; strengthening his body and his soul; uplifting other souls to a higher level; he then uses these as tools to journey further into the deepest reaches of his self. Standing at the threshold of Jnana, the divine works in him, bringing new experiences that uplift his standing. He too becomes divine in nature.
Tavayogi who made many visits to Malaysia sowed the teachings of the Siddhas following in the footsteps of his guru Chitramuthu Adigal and his Paramaguru Jeganathar. We are indeed gifted to have him come by and bring salvation to us. He pointed us to Agathiyar, never allowing us to worship him (Tavayogi). He brought us straight to the source and told us to partake the ambrosia as much as possible. He delivered us to Agathiyar and stepped aside. We are grateful to Tavayogi. Ramalinga Adigal came and told us to continue to take hold of Agathiyar. Lord Muruga passes us to Agathiyar instead, each time he comes. Agathiyar has painstakingly guided us in the best possible way, customizing the way to meet each individual's separate needs. There was no SOP given out where all could adhere to. Each found his own niche in the group. Many left while others stayed. Agathiyar is trying his best to work on us, to uplift us amidst all the filth, trash and baggage we carry. Nevertheless, he never gives up on us. We are indeed grateful for his compassion, care, and guidance.
Bringing us together, where a small congregation of his devotees gathered to worship him, he gave birth to Agathiyar Vanam Malaysia (AVM), a name taken after the place where Tavayogi set up his very first shed that was to become an ashram. Taking heed of his advice for the need to do charity, hand in hand with worship, Amudha Surabhi (AS) was born. AS as the working arm of AVM stretched its arms out in assisting the unfortunate, poor, needy and hungry. When Agathiyar and the Siddhas, because of their great mercy, converged in on our grounds to partake in the festivities and events held for them and later stayed back to engage in meditation or tavam, Agathiyar Tapovanam Malaysia came to be. When they came to guide and instruct us personally, Jnana Kottam was born. This is how this small group evolve both in name and spirit.
Then the day came where we had to learn yet another lesson, that of detachment to people, things and in this case the organization. He dispersed the group, to go on their own journey of discovery, taking the tools and knowledge attained with them. Agathiyar showed us labels and identifications were not important. He wanted us to understand the impermanency of all things on the face of the earth. As the kid laments that their monastery has been completely destroyed by feuding warlords while watching from afar, the cook consoles him by bringing the truth to him that Shaolin continues to live in the hearts of these escapists, Agathiyar wanted us to drop the identification with labels, a name, a guru, an establishment, a practice, a code, a regime, and a doctrine, and instead carry the seed and the essence of his teaching and live it out. From here on it is each man's journey, each man's battle. Many who saw it as an honor to attach to all these labels, felt betrayed and disappointed when Agathiyar had me dissolve the groups, like the first five disciples of Buddha who deserted him after Buddha took the Middle Way. Some who understood that it was only the group that was dissolved but the relationship intact kept coming to pay their homage to Agathiyar at AVM. To this few, he has dictated them to open their hearts and let him in. He has asked that we go within. The external journey has come to an end and the journey within has started.
The purgative way was spoken about by Lao Tzu, asking us to "Reduce and reduce." Yen Hui emptied himself of himself at the height of purgation, something necessary for the mystic attainment of Tao or ultimate reality. Agathiyar says his path too would narrow down to a handful who are determined to accomplish what they had started out with Agathiyar's aid. The casual devotees shall leave on their own accord, making a comeback when ready and when they understand the way fully.
It has been an interesting journey. As Tavayogi says, we just don't know what else he has in store for us. It is now his journey that we have undertaken, tearing apart our itinerary. He has not revealed the blueprint in whole yet but he is giving bits of pieces of the puzzle at a time for us to assemble. As Sanjivji from Delhi messaged me some moments ago,
Expecting and accepting are two sides of life. Expecting will lead to tears where as accepting life the way it is will make you cheer....Accept life the way it comes !!!