Srinivasan continues to describe the state or release from these bondages.
The moment these bondages and shackles are removed, there is the dawn of Grace of God in the individual which alone can put down once and for all the miseries of life. The achievement of the soul, therefore, rests upon the conquest of the shackles one by one.
All these steps have to be trodden one by one and conquered with the help of Grace. After passing all these steps the Soul is said to reach the stage of Paranatham (பரநாதம்) where it realizes the Supreme Grace. At this very high spiritual plane, the soul is freed from the shackles and no longer are they able to bind and stupefy the soul. Now the soul losing the self and individuality imbibes the Divine Grace. In other words, the soul has become divine and dwells in the Grace of the Supreme God at this state of spiritual experience called உயிரனுபவம் or the achievement of the soul. By now the human body of the five elements has transformed itself into Suddha Deham சுத்த தேகம் or purified body or golden body composed of pure atoms of purified elements.
The body is composed of several millions of minute particles, the atoms of unpurified elements (அசுத்த தேகம்). This impure body of impure elements can be and will be converted into a pure body of pure elements. The impure elements of the impure body are merely the means of composition amalgamated with the causative and impure particles of primordial matter (Prakrithi). This will be converted into a pure body of pure elements (சுத்த தேகம்).
Ramalinga Adigal has detailed the nature of this Suddha Deham.
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.
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. It is not necessary to point out repeatedly as the Swami does, that 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.
They have mastered or conquered the elements. The planets and their effects are redundant. Fate and destiny is now in their hands.
That is not all.
The purified and perfected body may undergo a metamorphosis further into the body of Grace known as Pranavadeham. The next higher transformation is the greatest and the ultimate evolution of the human body ever contemplated. The Swami realized this transformation also. This is the highest transmutation into Godhead. It is known as merging with the body of Supreme Wisdom - Gnanadeham.
Let us see what science has to say. From https://www.khanacademy.org/science/biology/chemistry--of-life/elements-and-atoms/a/matter-elements-atoms-article we learn the following.
At the most basic level, your body—and, in fact, all of life, as well as the nonliving world—is made up of atoms, often organized into larger structures called molecules. If you learned in chemistry that some atoms tend to gain or lose electrons or form bonds with each other, those facts remain true even when the atoms or molecules are part of a living thing. In fact, simple interactions between atoms—played out many times and in many different combinations, in a single cell or a larger organism—are what make life possible. One could argue that everything you are, including your consciousness, is the byproduct of chemical and electrical interactions between a very, very large number of nonliving atoms! So we are an incredibly complex being made up of roughly 7,000,000,000,000,000,000,000,000,000 atoms.
An atom is the smallest unit of matter that retains all of the chemical properties of an element.
The term matter refers to anything that occupies space and has mass—in other words, the “stuff” that the universe is made of. All matter is made up of substances called elements. Gold, for instance, is an element, and so is carbon. There are 118 elements, but only 92 occur naturally. The remaining elements have only been made in laboratories and are unstable. The four elements common to all living organisms are oxygen (O), carbon (C), hydrogen (H), and nitrogen (N), which together make up about 96% of the human body.
Srinivasan fills in the details: oxygen 65 parts, carbon 18 parts, hydrogen 10 parts, nitrogen 3 parts, (which together make up about 96% of the human body), calcium 2 parts, phosphorus 1.1 parts, and others in small proportions.
Ramalinga Adigal tempered with the constitution of the physical body with the grace of Erai and brought a tremendous change within his physical body purifying the elements of the primordial matter or Prakrithi. This made it possible for him to beat death.
Srinivasan writes,
Now, supposing that these particles of the elements and those of the primordial matter which are causative for the synthesis of the human body are by a sudden and miraculous power metamorphosed into the so called perfected and pure particles, the transformation is quite possible. The power that is involved in this is the power which the aspirant has gradually attained by the descent of Divinity in him. I mean that the Supreme Grace of the Lord has manifested itself in him for this transformation. In a word it could be stated that it was the Grace of Love Supreme which alchemised him. He says that God Supreme granted him an elixir of wisdom to convert the mortal body into a body of light. This is called the principle of Light (ஒளிநெறி) which alone can save this body from decay.
Oli Neri is the adoption of two tools, Paropakaram and Satvicharam, universal reverence for all life and devotional meditation respectively. Spiritual communion with all living things brings compassion and love. Coupled with ardent devotion brings the grace and mercy of Erai upon us. Ramalinga Adigal shares both the visible changes and those within taking place in him in these divine moments of communion.
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 hormonious 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 repurcussions put down. The heart swells with anxiety to see the whole world (of love). All the visible parts of the body are blooming with ecstacy. 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.
When Agathiyar had us leave Sariyai and Kriyai and venture into Yogam and Gnanam, he made us cleansed the body and nerves (breath) through Dega Suddhi and Nadi Suddhi, making the body the appropriate vessel for the divine to channel its energy and light. We were reminded by Agathiyar and Ramalinga Adigal numerous times that both Prana and Arutjhothi need to swell within and burn brightly for the internal combustion to take place. Fanned by the Prana the Arutjhothi engulfs all the impurities just as we light a Yagam or Homam externally to burn our Karma. He forewarned of the discomfort and pain that one shall have to go through to achieve and bring the desired changes in the body. If the body begins to stink moments after we die, so shall the body stink during this process of inner cleansing. There is a need to take purgatives to expel the impurities. Impurities will be expelled from the body in several ways: the skin, stool, urine, and as phlegm. The three dosas will be expelled if in excess and a perfect balance brought about. Nerves will start to pull; limbs might go numb, and boils would appear due to the intense heat generated known as Tava Kanal. Hence Patanjali recommends the need to adhere to a strict diet of sattvic food. Kaya Kalpa or herbs that help strengthen the physical body has to be taken. This is only the beginning says Ramalinga Adigal. There is much more to go through. He assures that he would be right beside us to lead, guide, and monitor till the gates of our heavenly father's kingdom. We are blessed to hear these words from one who had to find his own way and has come back to lead us along. Tavayogi too is striving to bring us to our destination he says. We are glad that we could come this far. Whether we achieve the above-mentioned states that Ramalinga Adigal spoke about is immaterial for the journey this far itself has been satisfying and fulfilling. We look upon his grace to shower and bring us to these states if he feels we are worthy of it.
Both Agathiyar and Ramalinga Adigal came to asks us to understand the 96 tattwas before venturing to go within, the next phase they have brought us to after successfully completing Sariyai and Kriyai. They both referred me to Tavayogi's books "Andamum Pindamum" and "Atma Thathuvam". Reading through I could not grasp much of this philosophy behind the miracle of the body. Going back to Ramalinga Adigal he told me to read again. If I could not still understand he would come to clarify. I read again but could only grasp a little of what was said.
Earlier we learned that we are a combination of the same five basic primordial or primary elements or Prakriti that form the building blocks of all of creation, the Pancha Maha Bhutam namely earth, water, fire/energy, air/wind, and sky/space, in descending order of grossness. This is seen as the first layer of elements or Tattvas of creation. These principal forces of Nature are responsible for the creation and coming into being, development and continued sustenance, and completion of every creation of the divine that we have come to know.
Ajai Kumar Chhawchharia in his "The Mahavakyas of the Upanishads" compliments the above.
"Brahm would be like the primary Atom which left to itself is neutral and inactive. It is only when certain changes take place in its core, such as the shift in the position of its electron, etc that the chain of reaction starts that would ultimately result in not only producing newer elements but releasing energy or absorbing matter from the surrounding atmosphere. The Varaaha Upanishad, Canto 1 is entirely dedicated to enumerating the Tattwas, starting from a single universal element that is known as the Param Tattwa, the Supreme Essence, to the 96 Tattwas. From these primary elements came forth the secondary elements that form the second layer of elements or Tattvas of creation. Finally came the tertiary elements - the various Anatahakarans, the various Vikaars and Vrittis, the three Gunas, etc, that would form the third layer of elements or Tattvas of creation."
Tavayogi wrote,
பரமாணுவினால் பஞ்சபூதம் உண்டானது. இவ்வுலகம் ஐம் பெரும் பூத அணுக்களால் ஆனது. இந்த ஐம்பூத அணுக்களில் உள்ள ஒவ்வொரு அணுவிலும் 96 தத்துவங்கள் அமைந்துள்ளன. இந்த தத்துவங்களே மனித சரீரத்தில் செயல்படுகின்றன.
From the first atom, the Paramanu, the Pancha Maha Bhutam came forth. The world emerged with these 5 atoms coming together. Each atom carried 96 Tattvas. These Tattvas function in our bodies too.
From https://en.wikipedia.org/wiki/Tattva_(Shaivism) we understand the creation of the tattvas as follows.
The vibrant creative energy of Parashiva, known as Spanda, in wanting to execute his lila or divine play, moves him to manifest and descent to the state of jiva, through the 36 tattvas. Tattvas are used to explain the structure and origin of the Universe. They are usually divided into three groups: Suddha (pure tattvas); Suddha Asuddha (pure-impure tattvas); and Asuddha (impure tattvas).
Suddha tattvas that are 5 in numbers are functioning in the absolute level which leads to the Five Acts or Panchakritya namely: Creation; Sustenance; Destruction; Concealment; and Grace.
Ajai Kumar Chhawchharia writes that "These tattvas form the basis for the growth, sustenance, and the proper functioning of all the regulatory systems within us for the continued dwelling and inhabitation of the spirit and soul within."
The Suddha tattvas that are called pure because they are directly created by Shiva himself, describe internal aspects of the Absolute which is in its pure conscious state devoid of any desire (iccha), action (kriya) or Knowledge (jnana) related properties. This is the state of Siva.
Ajai Kumar Chhawchharia compliments this statement, "Brahm would be like the primary Atom which left to itself is neutral and inactive.
When Siva pairs with Sakti, the pairing of Siva-Sakti that is a result of desire or iccha, causes the creation of all the lower tattvas (Padaital). This pair has the two properties of jnana and kriya respectively.
Ajai Kumar Chhawchharia compliments this adding that
"It is only when certain changes take place in its core, such as the shift in the position of its electron, etc that the chain of reaction starts that would ultimately result in not only producing newer elements but releasing energy or absorbing matter from the surrounding atmosphere. From the primary elements came forth the secondary elements that form the second layer of elements or Tattvas of creation."
Similarly, at our level, a desire that stems or arises leads to an action that results in knowledge or lesson or experience.
When kriyasakti and jnanasakti of the Absolute are in equilibrium aham or self appears (Sustainance or Kaathal). This is Sadasiva tattva or Nada tattva. After the initial chaous and when things begin to settle "came the tertiary elements - the various Anatahakarans, the various Vikaars and Vrittis, the three Gunas, etc, that would form the third layer of elements or Tattvas of creation."
The objectivation of self-awareness that "this is me"", gives rise to delusion or concealment (Maraital). This is Bindu tattva.
The acknowledgment that “I am this,” happens in Suddha Vidya or by the grace of the divine (Arulal)
Surrender to the divine will, acknowledging that it is all his doing, performing the given tasks without taking credit for it, rather seeing oneself just as a tool in his hands, bringing upon us to drop the self-awareness that originally was held by us that "This is me and all my doing", shall bring the divine or guru to draw the curtain or veil that gives rise to this delusion or concealment. Once the curtain is drawn aside, what remains is the pure awareness of "I am this."
The Suddha Asuddha tattvas, (or as Ramalinga Adigal calls it Vishnu tattvas), 7 in total, are described as the "instruments" that assist the souls or Purusha in its liberation. It pairs with Maya that hides the divine nature of created beings creating a sense of separateness from each other and the Divine too. Hence the need of the guru to come along and draw the curtain or veil aside to expose the truth.
The Asuddha tattvas (or Brahma Tattwas as Ramalinga Adigal names them), include the universe and living beings that assist the existence of the soul. Asuddha tattvas numbering 24 are aspects of the Universe and physical body. The five gross elements (mahabhuta) namely: earth, water, fire, air, ether, or space are part of the list of 24 principles.
Browsing through the numerous e-books that I had downloaded and saved for further reading, I came across the following explanation by Dr. C. Srinivasan in his book "An Introduction to the Philosophy of Ramalinga Swami", published by Ilakkia Nilayam Trichy, 1968. What better place to understand this subject then to turn to Ramalinga Adigal himself.
Ramalinga Adigal lists out the three bondages that shackle man. Srinivasan explains.
The bondages of human beings are according to the Swami, with regard to the body or தேகப்பற்று, to the soul or ஜீவப்பற்று and to the enjoyment which one expects in these or போகப்பற்று. These bondages are thirty-six in number.
We are given the means too to break the hold of these three bondages for good.
The first stepis to remove the bonds one by one. They are estimated to be ninety-six although they are generally known to be briefly thirty-six.
Brahma Thathvam or மலரோன் தத்துவம் that is made of 24 elements.
(5 Elements): 1. Space 2. Air 3. Fire 4. Water 5. Earth
(5 Sense Organs): 6. Body (Skin) 7. Tongue 8. Eyes 9. Nose 10. Ears
(5 Motor Organs): 16. Mouth 17. Feet (legs) 18. Hands 19. Anus (Rectum) 20. Sex organ
(4 Intelectual faculties) 21. Manam (மனம்) or Mind 22. Buddhi (புத்தி) or Intellect 23. Sitham (சித்தம்) or Subconscious mind 24. Ahangaram (அகங்காரம்) or Ego
Vishnu Thathvam or மாலோன் தத்துவம் that is made of 7 elements.
Sri Sri Daya Mata in the Preface to "God Talks With Arjuna: The Bhagavad Gita", published byYogoda Satsanga Society of India", 1999, very beautifully sums up Agathiyar's 5 tenets for mankind in a single phrase: "No Siddha leaves this world without having given some truth to mankind. Every free soul has to shed on others his light of god realization." Agathiyar had summed it up under 5 tenets that each human has to adapt and accomplish here on the face of the earth. A summary of the 5 tenets translated by Vashisht Vaid into English and posted in his blog https://holysageagathiyar.com/ is given as follows.
Man has to first and foremost understand his purpose in taking birth. With his purpose known then, he shall come to thank the divine creator or energy that brought forth his birth through consultation with the lunar forefathers and their angelic hierarchies that co-exist with us down here. With the constant showering of his blessings that come to us by way of living a purposeful, meaningful, and fruitful life, the soul grows in strength gaining Atma Balam. Showing appreciation to the divine that gave us an opportunity to take birth again to sort out our lives, we then thank all the caretakers both seen and unseen, in the present and the past. After knowing ourselves through their blessings and grace showered on us, there is an obligation on our part then to "dutifully aid and help, the ongoing evolution of all co-existing human beings." The final task is to extend this aid and help, towards "the ongoing evolution of all co-existing beings and entities, existing upon the lower levels of the evolutionary ladder, dutifully supporting the manifested matrix or prapanjam."
When we speak of the Mahabharata as an actual battle that took place in the past in the land of Bharata, Paramahansa Yogananda in his "God Talks With Arjuna: The Bhagavad Gita", sees it as a battle taking place within us. Kurukshetra, the battlefield is the man's body. The battle was fought to "reclaim the kingdom from ego and its army of evil mental tendencies" says Yogananda. He says it's only possible to combat and overcome the enemy within through Yoga meditation.
Agathiyar is said to have sat still in tapas for 12 years under the bottom of the sea.
Arunagiri was told to sit quietly by Lord Muruga. He did for the next 12 years. He emerged as a saint rid of all the impurities both in body and mind, becoming purified in body and soul.
Gnanabharathi in his book, "Tamil Mannin Thanthai" traces the account of the 12 year period of disappearance in Ramalinga Adigal's life which Adigal describes as a period of much pain and difficulty before emerging renewed in the streets of Chennai.
Tavayogi told me that the guru shall observe his student for 12 years before parting with him the secrets. The Kumbabhishegam in temples is done once in 12 and the Purna Kumbha Mela too is celebrated every 12 years once.
Arjuna is said to have gone into exile for 12 years for breaking a mutual agreement with his brothers and later another 13 years with his brothers after their defeat in a dice game. Another version of the story goes that Arjuna was ordered by Shri Krishna to spend 12 years in Tapasya or austerities. (Source: https://hinduism.stackexchange.com/)
What is the significance of the need to sit for twelve years be it at the feet of the guru or in silent contemplation?
Yogananda explains that when our bad habits take the better of us and are established firmly in us, first starting as a habit and finally becoming our character when it is firmly lodged in us, these habits tend to "banish the free will of wisdom for 12 years." "Complete physiological and mental changes" are required, including taking on good habits, to bring a reversal, he says. This takes 12 years to bring a notable effect and change in the brain structure. He adds that we need "a million years to purify the brain to express the cosmic consciousness within." Hence the need to take rebirth numerous times I guess.
"It is also believed that spiritual progress happens in practitioners in the cycle of 12 years i.e., it takes 12 years of disciplined practice to change a habit." (Source: https://hinduism.stackexchange.com/)
Ramalinga Adigal to attempts to shut the mind that distracts him from attaining the Holy feet of his Kula Deivam, God and Sadguru Lord Muruga in his நெஞ்சொடு புலத்தல் or Nensoṭu pulattal. G.Vanmikanathan or G.V.Pillai describes the confession of Adigal as "a struggle with the heart". He is facing his greatest enemy, not from outside but from within. As both Agathiyar and Ramalinga Adigal ask us to go within the ugliest thoughts, feelings are surfacing from the deep recesses of the heart as the purification of the heart, mind, and soul takes place after having us go through a thorough cleansing of the physical body. Vanmikanathan observes that Adigal uses "the terms nenju (heart), ‘manam’(mind), and ‘ullam’ (mind) all interchangeable terms and refer to the mind only."
Listen to the song at Source: http://www.thiruarutpa.org/thirumurai/v/T17/tm/n-enjsotu_pulaththal)
Gnana Bharathi writes that, drawn by the divine and having worshiped him since young, at 12 years of age Ramalingam followed a guru and traveled the hills and the plains to the abodes of the Siddhas. Coming to know that there was indeed a way to remain immortal he sat in tapas for 12 years under the tutelage of his guru. At the end of the 12-year tapas his body glittered like gold and his guru himself could not bring himself to see Ramalingam as he shone with blinding brightness. Ramalingam had attained a body that could not be affected by the five elements and could not be brought down by any other factors. His body was to know no hunger and thirst too, said his guru. His guru blessed him to teach the path to others so that they too could defeat death. Ramalingam was 24 then. Ramalingam came back to society. What he saw disturbed him a lot. He felt the sufferings of the innocent people who were being manipulated by certain quarters in all ways possible. Ramalingam began to teach people to worship the jhoti.
Sri Sadhu Om pens a wonderful reminder to the self in the following song echoing Yogi Ramsuratkumar's words: “Everything is perfect because everything happens by the will of my Father. So, nothing is wrong in this world. Everything is perfect”.
Agathiyar had three words for us. In the beginning, he spoke about Karma, the determining factor in taking birth, and how to end it. Karma be it good or bad is a reason to be born again. Next, he made us realize that human birth was difficult to come by, having taken numerous other forms before to eventually reach it. The human birth is also the threshold from where we can take the ultimate leap to freedom. Man with his sense of differentiating between the good and the bad, can initiate good deeds and do charity and service to humanity, thus eradicating all of his karma in a single birth. Animals we are told are not capable of doing so, hence they have to be born again and again as animals to exhaust all their karma. The soul or Atma that has taken on a form of an animal, for it to regain the human form, will take millions of kalpas. An animal birth is taken to exclusively cleanse itself of karma. It does not add further karma. It lives as long as it has karma to be exhausted. Once its karma is exhausted it dies. Eventually, after many births, it takes birth as a human where it can think for itself, for only we have the power of reasoning, while animals act on instinct alone. "Instincts are the functional correlatives of structure in animals. They know without instruction, pattern, or experience, how to make both structure and function most effective in self-preservation, or defense, or care for eggs and young, not because they have any notion either of life or of death, or of self, or of preservation writes William James at https://brocku.ca/MeadProject/James/James_1887.html
Next, After 18 years Agathiyer speaks about Gnana, the ultimate tool to freedom. Here we see a similarity with what Jetsun Milarepa, a Tibetan Siddha, told the common folks too. In the introduction to Lama Kunga Rimpoche and Brian Cutillo’s translation of MIRACULOUS JOURNEY - Further Stories and Songs of Milarepa, Lotsawa,1986, Vivian Sinder and Brian Cutillo wrote,
Milarepa spoke to simple folk about the need to make use of this precious human existence for spiritual advancement and not to ignore karma. Milarepa's interactions established karmic connections with all sorts of people, enabling him to plant seeds for spiritual development in ways not always immediately comprehensible.
So did Agathiyar bring us to understand the inner workings of karma through the late Hanumathdasan's gift to mankind, his compilation of the real-life stories that covered some 40 years of consultation by the public with the Jeeva Nadi in his possession reigning from secular interests of man to the ever mysterious and mystical. The 5 volumes of amazing stories were published by Aranthangi Shankar and many other mystical stories were posted by Velayudham Karthigayan on his blog Siththan Arul. These stories were an eye-opener and educated me, who had just come to the fold of the Siddhas then, on the mystery, extent, and hold of karma on us.
Agathiyar planted the seed in us and through Tavayogi and many other Siddhas and masters came along to water and nurture it. His 5 tenets for a purposeful living as revealed at the Tamil Sangam gave us the insight to live a purposeful life. We learned that whatever little merits that man has, has to be passed on or transferred to the animals too. We have to learn to live with nature and help them rise in stature by our interaction with them.
It is mentioned that a "divine person", “By concentrating his spirit, he can protect creatures from sickness and plague and make the harvest plentiful.” (Chapter 1, tr. Watson 1968:33 source http://en.wikipedia.org/)
Hence the reason we have selected animals referred to as holy, beast of burdens, farm animals and pets, and holy plants and flowers that serve as cures and adorn the holy feet of Erai during puja respectively.
How could Erai come to instruct us if not through the form of a human? Here we see them as gurus. In Bhagawan Ramana's "Arunachala - Ocean of Grace Divine, Sri Ramanasramam, Tiruvannamalai, is written a beautiful passage,
Humanity solely needed a person who could combine in himself all the qualities of all the saints and sages and seers right from vedic times onwards. Such a one would have to come in human form to demonstrate with finality and absolute authority the way to self realization. The age needed a master everpresent, readily acessible, offering never failing guidance, available both at the physical plane and the spiritual plane at all times.
Where has this journey of ours with Agathiyar, Tavayogi and the other Siddhas brought us to? The Koan "First there is a mountain, then there is no mountain, then there is" explains it beautifully.
During the Tang Dynasty, the Chinese Ch’an (Zen in Japanese) master Qingyuan Weixin famously wrote: “Before I had studied Ch’an for thirty years, I saw mountains as mountains, and rivers as rivers. When I arrived at a more intimate knowledge, I came to the point where I saw that mountains are not mountains, and rivers are not rivers. But now that I have got its very substance, I am at rest. For it’s just that I see mountains once again as mountains, and rivers once again as rivers.” First there is a mountain, then there is no mountain, then there is. (Source: Donald S. Lopez, Jr. at https://tricycle.org/magazine/first-there-mountain-then-there-no-mountain/)
After gaining the essence and the substance they can opt to live life minus the fear of attachment, desire, and worry of accumulating karma, as it is not only dropped but transformed in its entirety. They are the Jeevanmuktas.
Andraz from Slovenia mailed me an extract from the book "Outer Chapters" of the Zhuangzi a parable that mentions a conversation between "Cloud Chief" and "Big Concealment" that gives us a method to enter a state of silence or maunam.
Cloud Chief: "Heavenly Master, it has been hard indeed for me to meet with you—I beg one word of instruction!"
Big Concealment: "Well, then—mind nourishment! You have only to rest in inaction and things will transform themselves. Smash your form and body, spit out hearing and eyesight, forget you are a thing among other things, and you may join in great unity with the deep and boundless. Undo the mind, slough off spirit, be blank and soulless, and the ten thousand things one by one will return to the root—return to the root and not know why. Dark and undifferentiated chaos—to the end of life none will depart from it. But if you try to know it, you have already departed from it. Do not ask what its name is, do not try to observe its form. Things will live naturally end of themselves."
Cloud Chief: "The Heavenly Master has favored me with this Virtue, instructed me in this Silence. All my life I have been looking for it, and now at last I have it!"
He bowed his head twice, stood up, took his leave, and went away. (Chapter 11, tr. Burton Watson 1968:122-3 source http://en.wikipedia.org/,)
In Chapter 12 of the said book,
The true sage is a quail at rest, a little fledgling at its meal, a bird in flight who leaves no trail behind. When the world has the Way, he joins in the chorus with all other things. When the world is without the Way, he nurses his Virtue and retires in leisure. And after a thousand years, should he be weary of the world, he will leave it and ascend to the immortals, riding on those white clouds all the way up to the village of God.
It looks like this is how we should live and end our lives, live to do his work, hence living in peace, and also leaving in peace, with no hype or seeking attention and publicity. Yogi Ramsurat was one such guru. Will Zulkowsky, one of the first westerners to meet the Yogi, writes in his book ‘Meetings with Yogi Ramsuratkumar’, published by Yogi Ramsuratkumar Bhavan,
Even drinking tea with Swami was a unique experience. The tea was brought in a pot with the cups empty. Swami would then place each cup carefully in front of each person, then proceed to pour the tea. Once the tea was poured, after Swami sipped His tea, then could the rest begin. This was the protocol. Once I unconsciously moved my teacup closer after Swami had placed it. Swami then stopped, gave me a look, and told me firmly I had just spoiled His work. He said then that he had to make some adjustments to compensate for my blunder. Finally, we understand that He has His mission to do what He calls "the Father's Work" and seems to be totally immersed in this work.
Ma Devaki writes in the introduction to her book ‘Yogi Ramsuratkumar, The Divine Beggar’ published by Yogi Ramsuratkumar Ashram, 2008,
Those of us who attempted to find some details of Sri Yogiji's past life was at once admonished by him with a cryptic remark, "There is no need to know the origin of Ganga or the places through which it passes. Take a dip in its holy waters and purify yourself. That will do."
When a French writer asked the Yogi what was his message for the world the Yogi replied, as quoted by Ma Devaki,
"What message? This beggar has no material to give you. For messages, you must go to people like Ramakrishna Paramahamsa, Ramana Maharishi, my Master Swami Ramdas, Ram Thirth, etc. Enough has been said already. This beggar has no new message to give you. But Father has given a name to the world that can liberate people! - the name Yogi Ramsuratkumar! That's all! What can anybody write on this dirty beggar? Then what can anyone write on this mad sinner who is so lazy, who only eats, sleeps, and smokes cigarettes which he buys with the money you people throw into his bowl?"
Although he denied he had a message, "Indeed he had a message for us", wrote Ma Devaki.
“I am infinite and so are you and so is everyone, my friend. But there is a veil. You can see only an infinitesimal part of me. But have faith - no one is isolated. No one is separate. This sun, moon, stars, the tree, the stone, you and I all are related. When a blade of grass is trampled upon, a distant star trembles. It is all one life, my friend, one life! ”
Olga Amman quotes Ma Devaki meeting the Yogi for the first time in her book, ‘Yogi Ramsuratkumar’,
For quite some time, in the Eighties, I had been in search of an enlightened Guru like Ramakrishna Paramahansa and Ramana Maharshi. I also went up to the Himalayas every year, hoping for some miracle - man who could perform the miracle of my own transformation. But nothing happened to me despite the fact that some great souls granted me their darshans.
When I went and knocked at the door of Sri Bhagavan in Sannidhi Street, on December 27th, 1986, little did I know about the momentous turn of events waiting for me! The very first appearance of him at the doorstep of Sannidhi Street shook the depths of my being, and tears began to stream down helplessly. He took my two friends and me right inside the house and made us sit in a row. He sat in front of me, and addressing himself to me in particular, he asked: “Can this beggar do anything for you?” He did it so gently, so tenderly that something stirred deep within me and I managed through all those tears to say, “I want to see God…That’s all!”
As if he had just heard the funniest joke ever, he began to laugh – pearls of laughter cascaded and filled the air with such richness that instantly everybody broke into smiles too, except me. I felt like a worm and thought I had committed a blunder. I began to sob. Then, all of a sudden, he stopped his laughter and said: “Devaki is a pure soul. She will see God. Devaki is a pure soul”. He repeated this sentence again and again.
Then, Swami’s face turned a radiant red, eyes glowing like jewels. He raised his hand up in benediction, accompanying his gesture with a loud ‘HUM’ sound. The whole atmosphere became intense. All thoughts vanished and tears stopped. I felt a strong current passing through me, shaking my whole body. My entire being got centered on him – him, the sole Divine Presence. A beautiful peace and bliss descended on me. When I came out, it wasn’t me anymore.”
Peace and calm, joy, and bliss can indeed be given by a guru, but one needs to learn to keep it with continuous devotion as Patanjali says.
What Patanjali has described as the completion of the yogic path is what, deep down, all human beings aspire to: peace. We also might give some thought to the fact that this ultimate stage of yoga—enlightenment—can neither be bought nor possessed. It can only be experienced, the price of which is the continual devotion of the aspirant. (Source: https://www.yogajournal.com/practice/the-eight-limbs?li_source=LI&li_medium=m2m-rcw-yoga-journal)
So did Tavayogi ask to prolong those moments and Ramalinga Adigal asks to enjoy those moments as these moments are rare to come by.
“Everything is perfect because everything happens by the will of my Father. So, nothing is wrong in this world. Everything is perfect”. - Yogi Ramsuratkumar
The Siddhas' intent in bringing us to their path was not to make worshippers of us. Instead, they wanted each and every one of us to become a Siddha. We ended remaining in the worship of them building external monuments and temples for them. This is fine for the beginners as an aid and tool to bring out and express the devotion, compassion and love within. Once established in these virtues we need to move towards making this body itself an alayam or temple. Erai who was been brought to reside in the temples in his many manifestations, name, and forms, through the extensive puja and rituals has to be brought within too, or rather the Erai who was all along with us has to be brought to our notice and attention. As Ramalinga Adigal promised that Agathiyar shall draw the curtain that veils us from knowing the Erai who resides in us, this then is the job of the guru. Then tell me if, for one who has gone beyond form and methods, idol and temple worship is required; if one needs to adhere to the regimes and discipline accorded in religious and spiritual institutions etc, for a Siddha is beyond all these distinctions, restrictions and man-made laws. The divinity lives in him. He creates, sustains, destroys, veils, and showers his grace. Nature listens to him. He is all of prapanjam and all of prapanjam is in him. Hence we understand why the sages and saints in the past did not give relevance to man's institutions and practices and in some instances condemned their beliefs and practices. It is only when you reach there that you can safely say these are not required, not earlier. But as only a selected number make it to that state of becoming one with Erai, the need is there for them to guide the others. Hence the tools are left behind for others to pick, use, and gain from it, becoming themselves elevated. But we end up depending on the tool forever, not passing the baton to another or worse not wanting to share or loan the tool to another.
I had always wondered if it is true that the Siddhas had disciples and families, had ashrams and homes, where were they now, although a document sighted by me titled SIDDHA AGASTHYA – FOREMOST OF THE SIDDHAS, (an amazing account and revelation about Agathiyar, the Siddhas and their contributions towards society and humanity, that Dr. Mandayam Kumar of the Siddha Medical Research Institute, Bangalore says he came across during the course of literary research on the Siddha medical sciences in a Tamil manuscript written on Nadi or palm leaves. The text is titled PRAPANCHA KAANDAM and runs into several volumes according to the Dr. The text is attributed to Lord Murugan. Agathiyar dictated the contents of the Nadi while his student Pulastyar recorded it.) records the following:
The Siddhas went on to establish numerous institutions. An institution known as Siddhar Gnana Koodam was inaugurated by Lord Murugan and was headed by Agathiyar. Pulastyar and Kapilar headed the literary section while Pulipani in research. Thaeraiyar who was into surgery headed a medical research centre established at Thorana Malai. Yugimuni who was into herbal medicines headed an ayurvedic hospital at Paradesi Kundai. Bhogar who was in charge of all scientific researches established an alchemy research centre at Tiruparankundram. Pambatti was heading a team researching venom at Marudamalai. After having established these institutions Agathiyar again started on an extensive mission of propagating the wealth of knowledge gained by these Siddhas in Tibet, Manchuria, Egypt, Palestine, Rome, America, Africa, Malaya and the Arab world.
Could Karai be the former site of such an institution in present-day Malaysia? Agathiyar going over to Karai was not in the plan. Asokhan had wanted me to bring Agathiyar over to his home in Kuala Lumpur for prayers after learning that I had brought him over to the homes of several devotees earlier. Later he tells me his home would not be conducive as it was a military-quarters. He decides to have the prayer at his home in his hometown of Karai, some 241 km or 2 1/2 hours drive from AVM. I agreed. As we reached the small secluded town of Karai some distance away from the trunk route serving Sungai Siput and Kuala Kangsar, he calls me asking me to bring Agathiyar straight to a small makeshift temple some walking distance from his maternal home. That is how and where the puja was held that day.
We do not see these institutions and ashrams initiated by them as revealed above and followings with heads from the lineage taking charge and dispersing the teachings. Have they submerged and disappeared too like Kumari Kandam or Lemuria? The priest at the Lord Supramaniar cave temple in Sungai Siput showed us evidence of what looked like sea-shells, corals, and fossils of marine life inside the cave that is now within a small hill. Was this place submerged in the past? Pardon me if I am wrong and if there indeed are such ashrams that I am not aware of, please enlighten me if so. I believe they were more like nomads then, moving from place to place, roaming the earth. They dissipated their knowledge to whoever they came across, who was interested in knowing about their way of life and the sciences as Dr. Mandayam Kumar continues:
As his thirst for knowledge in particular on philosophy, yoga, medicine, and astronomy was immense, Agathiyar traveled all over Kashmir, Tibet, China, Nepal, and Kailas in Manchuria. (Mount Kailas was deemed to be in Manchuria those days). He became a disciple of Nandi and Dhanvantri. He then traveled towards the south to Cambodia and Malaya (present day Malaysia).
In Cambodia, he established the very first of his many educational institutions for the propagation of philosophy and science. After establishing a similar institution and hospital in Malaya, he crossed the sea to the continent of Kumari Kandam (during Agathiyar’s time, Kumari Kandam occupied a vast area extending from the present day Sri Lanka to the Antarctic. Ravana, a great devotee of Lord Shiva, ruled this continent). King Ravana gave away a portion of his kingdom to Agathiyar to establish more institutions. The foremost of these institutions in this region was known as Arunodaya Giri or Meozone. Here Agathiyar practiced yoga and taught it to his large following of disciples. Agathiyar then went back north to Malaya.
He returned to Kumari Kandam where he met Lord Murugan in the form of Supramaniar at Trikona Malai (present day Trincomali). At the hill station called Kadari Kama or Kadhirgama, Lord Murugan imparted spiritual knowledge to Agathiyar.
Dr. Mandayam Kumar says Agathiyar could see impending calamities take place in the future during his meditation. As a result, he moved to the North Pole considering it to be a save place. This period of his move to the arctic was said to coincide with the end of the Dwapara Yuga placed at about 6580 BC. Just as he had seen of an impending calamity and had decided to move north, a tremendous explosion in the planet mars sends a piece of debris towards earth. This impact caused a great deluge on the earth. Significant portions of Kumari Kandam submerged into the Indian Ocean. Continental drift then resulted in the present day arrangement of this region. After the great flood Kailas was no more but instead the Himalayan mountain range had emerged in north India. Amidst all this geographical changes, says the Dr, Agathiyar went seeking for a place that would not be affected by future calamities. He located a mountain range in south India. This is the present day Courtalam. This spot is said to be the safest place and free from any future catastrophes. Here Agathiyar met Lord Shiva and Uma in the form of Dhakshinamurthi and Shenbaga Devi. The spot where the meeting took place between Dhakshinamurthi, Shenbaga Devi, Lord Murugan, and Agathiyar was Mahadeva Giri. This meeting also signified the commencement of Kali Yuga. Other Siddhas then started coming to Mahadeva Giri. Lord Dhakshinamurthi revived the knowledge of the Vedas and instructed these Siddhas to propagate this knowledge at the appropriate manner and time for the benefit of humanity. The imparting of this knowledge was said to have taken place on the 21 day of the Tamil month of Kartigai, during the eleventh year, Eswara Samvatsara, of Kali Yuga. Agathiyar gave much importance to this day. All his dating was reckoned from this day.
Bhogar from China (Agathiyar in the Jeeva Nadi revelation to the late Jeeva Nadi Guru of Chennai says Bhogar was from Mongolia), Thaeraiyar from Malaya, Yugimuni from Kerala, Pulipani from Kantha Malai, Pulastyar, and Kapiyar all served Agathiyar.
Going by the evidence from the above document of Dr. Mandayam Kumar that cites a 3,000-year-old Nadi, it would be safe to decipher that the Siddhas never headed these institutions, but left it to others to manage them as they moved on to spread the word. They never remained behind and got attached to their establishments. To our knowledge, the Siddha teachings have always been followed by a handful of individuals practicing their teachings silently and in secrecy, away from the public eye, without any form of publicity in the past. Only recently we have seen establishments associated with their teachings mushrooming and given widespread acknowledgment and exposure through the conventional media and social media.
AVM excelled in being different in all ways. Now I understand Lord Muruga when he said that we would do it differently and show him in a different light when I questioned the need for yet another temple for him when we have countless temples built for him. Reading the feedback and messages from fellow travelers in AVM I am happy that they too understood the divines wishes for us and why it is all happening. From external worship, the Siddhas have brought us to internal worship. If externally we had installed statues and have pictures of Gods and Goddesses, going within we are told to connect with prana or life force and worship it. If earlier we had connected with the name of a particular aspect of Erai, his or her form, the mantra for them, and learned the myths and legends and puranas or history behind them, now as we start on pranayama we begin to connect with the air that we breathe in, taking notice of it for the very first time, something that has been with us all this while but went unnoticed as our sights were on all things external. Taking notice of the air and its subtle prana we begin to cherish each breath. As we turn our attention to it, it becomes the focus of our practice and concentration comes about. When concentration deepens a sense of peace and calm avails and prevails. Soon we touch the spot of silence within and learn to remain there for as long as we desire.
These days I spare my time with Agathiyar telling him, "Look I do not know the techniques of going within that you and Ramalinga Adigal have been insisting that we do each time you appear. Even if I tried I cannot bring myself to go deeper as your command. What I shall do is spend my time with you. I shall sit for as long as my body can sit without aches and pain or discomfort. I shall not visualize nor chant anything. Instead, I shall just sit. Yes Just sit doing nothing. You come within me and do whatever is necessary to bring me deeper. That's all I ask of you. That's all I shall do too." This is my prayer for now. Let's see if I get some results. This reminds me of Thavathiru Rengaraja Desigar telling his followers that the Siddhas shall guide our breath. He hardly gives them any practice to follow. He brings all those new to this path to do charity and recite the names of the Siddhas. That's all. He asks us to leave everything else to the Siddhas who shall bring us to it in due time when we are ready and the time-space is right.
I bought the following talk of his as a VCD in 2002. When I started looking for anything or anyone who could guide me further in the worship of the Siddhas, the first place I turned to was the local chapter of Rengarajs Desigar's mission in Dengkil. This was the first talk I listened too as I was captivated by the title "Tavam". But then I could not understand much of his talk. Today I understand the need to venture and perform worship of the Siddhas personally first that shall then bring enlightenment on the subject. It makes sense that only now does Agathiyar set us on doing retention of the breath. We understand better with having the experience. The Siddhas drive us to do things that bring such experiences. They orchestrate the show so that we shall learn something from these experiences. Their divine play is for the purpose of putting on a show on a stage where we as actors would work out our role reacting according to the situation ad hoc. Few follow the script given that is the scriptures and sacred texts and act and live accordingly. Very few come with no script that is the come empty and do not react at all. These are the enlightened ones.
We revisit Rengaraja's talk.
பள்ள முதுநீர் பழகிய மீனினம்
வெள்ளம் புதியவை காண விருப்புறும்
கள்ளவர் கோதையர் காமனோ டாடினும்
உள்ளம் பிரியா ஒருவனைக் காணுமே
As Thavathiru Rengaraja Desigar quotes from Tirumular's Tirumanthiram the nature of fish is to go with the flow of the water that gushes and rushes in each time it floods, leaving behind its former pool or pond of stagnated water to newer frontiers. This is exactly what Agathiyar did with us too, coming in waves and blowing us off the feet, lifting and bringing us to newer frontiers to explore rather than remain a stalemate. He saw us linger too long in Kriya and gave us a push-start to the next level. We are grateful to him to bring us to know the 96 tattvas and the self or Atma. Another phase of the journey has begun. There was never a boring moment for he made sure we relocated to another field as the nomads do, even before they went out of land to graze their animals or in our case even before we could get bored with the practice.
Read more about Tavam from Tiruvalluvar at https://www.valaitamil.com/penance-169.html
When Agathiyar asks us to move on to new frontiers leaving behind Puja and Dharma hence bringing closure to the two Whatsapp groups, Agathiyar Vanam Malaysia (AVM) and Amudha Surabhi (AS) respectively, we did as told. He asks us to revisit the Yoga asanas and pranayama techniques that were taught to us by Tavayogi, momentarily; before both Agathiyar and Ramalinga Adigal came to guide us further on certain techniques to quieten the mind and bring us to Pratyahara.
Having us come to his path, Agathiyar through the gurus, and his Nadi, prepared us to sow his seed. Having us lead a life of ethics and integrity, and to be aware of our behavior and conduct; moving on to the next anga that of adopting self-discipline and observing spiritual thoughts and practice, he brought us to engage in Dharma and its acts of feeding the hungry and building compassion within. Then when he was pleased with us in carrying out the Puja and Dharma, he told us that it was time to move on and not to hold on to these tools. These were necessary only to bring us to Gnanam, Agathiyar told us. He added that others will come to continue these tasks and deeds. The timing for the exit was so perfect. First, he places me under quarantine, to remain at home, then the whole nation came under lockdown, paving the way for many of us to conduct Puja in our own homes during this duration.
True to his words, my niece who came to the worship of Agathiyar asked me where to purchase the Homa Kundam and asks about the process of lighting the sacrificial fire. I gave her my Homa Kundam and all of the kit necessary to start a fire. I am happy that someone is carrying on the ritual. Similarly, when we had to stop the charity programs that included giving groceries and cooked food to the householders who were below the poverty line at several flats, due to the partial lockdown enforced by the authorities, as a result of Covid-19, we decided to discontinue it all together after the lockdown was lifted. These few families came to our notice after a devotee stopped her aid to them. She was originally told to carry out the remedies given by Agathiyar in India. When she went back to him telling him that it was not feasible for her to go over to India then, Agathiyar gave her an alternative parikaram or solution. He asks her to feed 8 families for 8 Amavasai days. Scouting around she decided to start this act of charity to these families in these flats. When she stopped we picked up from where she left. Yesterday another noble soul volunteered to carry on this noble act after I told him that we are stopping it and moving on as Agathiyar had commanded. It is amazing how Agathiyar deals the cards. These few unfortunate families will never go hungry. I suppose they are Agathiyar's favorite children.
When we stepped into the 3rd and 4th limb of yoga, Asanas, and Pranayama, this prepared us for the second half of the journey, which was a journey looking within in Pratyahara and Dharana giving us the method or practice of observing the breath and silent repetition or japa on the Diksha mantra that hopefully shall lead us into meditation or Dhyana.
We were never interested in the results or fruits but paid attention to the process at each stage. That is the reason that we could move through each stage with ease as the process brought with it complete attention, concentration, and total satisfaction. If there was a need we were told to revisit the stage, as in pranayama with only select techniques and those as shown by them. Otherwise, we were whisked through each stage having fulfilled the earlier to their utmost satisfaction.
What Patanjali has described as the completion of the yogic path is what, deep down, all human beings aspire to: peace. We also might give some thought to the fact that this ultimate stage of yoga—enlightenment—can neither be bought nor possessed. It can only be experienced, the price of which is the continual devotion of the aspirant. (Source: https://www.yogajournal.com/practice/the-eight-limbs?li_source=LI&li_medium=m2m-rcw-yoga-journal)
It was just yesterday that Suren shared his observation of how people rush to know about Kundalini and Moksha but never thought for a moment to ask the means to gain the state of peace or Shanti. As Pathanjali says deep down everyone yearns for peace but the arrogance and ego in us do create havoc in wanting to maintain a stand, hold on to an opinion, and control and master others. This is what has wrapped us or shackled us for ages. We need to learn to drop the ego and return to the basics of being humble. When we are at peace we have then reached the end of the path or the way or the Dharma or attained completion of the yogic path.
Agathiyar came recently and lamented that man did not adhere to their teachings and had deviated from the way of the Siddhas or சித்தர் வாழ்க்கை நெறி முறை that was propagated and upheld by them. What is the Siddha way? Whenever Tavayogi took the stage, he would describe the path of the Siddhas comparing it to farming. Our task begins with the need to clear the ground off thorns, weeds, scrubs, roots, and stones. Then we plow the ground and dig the irrigation canals. The grounds are fertilized before the seeds are sowed. Then we need to toil the fields further, watering them, fertilizing them further, keeping away insects, rodents, and pests, and maintaining the grounds like building the bunds that give way. Then we need to step aside and wait patiently to see nature's miracle take place. We pray that the gods show mercy on our efforts bringing rain and sunshine at the right moment and not otherwise. Finally, when the fruits, vegetables or grains are ripe to be picked or harvested, all our efforts and toil are paid off bringing joy, satisfaction, and some revenue for our efforts. Tavayogi says this is how it is with the Siddha way too.
We are told that the saints and sages of the past always experimented on themselves and made known their experiences and results in the form of songs or teachings or by documenting them. These songs for instance addressed them, and their weaknesses, reminding themselves not to deviate from the thought of Erai. The saints and sages of the past have exemplified high values and norms in their lives for us to follow. Their songs or messages were directed to the self, soul or heart or நெஞ்சே or மனம். It was a constant reminder to them to be aware of the negative forces that come to garner their attention and lead them astray, bringing damage and disasters to the body and soul, to themselves and their families, and to society and the human race.
Nakkirar in his Vinayagar Agaval tells his self to fix his mind on the guru's Holy feet.
மோனா ஞான முழுதும் அளித்து
சிற்பரிப் பூரண சிவத்தைக் காண
நற்சிவ நிட்கள நாட்டமுந் தந்து
குருவுஞ் சீடனுங் கூடிக் கலந்து
இருவரும் ஒரு தனியிடந் தனிற் சேர்ந்து
தானந்தமாகித் தற்பர வெளியில்
ஆனந்த போத அறிவைக் கலந்து
ஈசனிைணயடியிருத்தி
மனத்தே நீயே நானாய்
நானே நீயாய்க்
காயா புரியைக் கனவெனவுணா்ந்து
எல்லாமுன் செயலென்ேற உணர
நல்லா உன்னருள் நாட்டந் தருவாய்
காரண குருவே கற்பகத் களிேற
வாரணமுகத்து வள்ளலே போற்றி
From Kandhar Guru Kavasam we have a reminder to chant the name of the divine.
... கோடித்தரம் ஜபித்துக் கோடிகாண வேண்டுமப்பா
கோடிகாணச் சொன்னதை நீ நாடிடுவாய் மனமே
From Pamban Swami he has the following advice for us to contemplate.
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே.
என் செயலால் ஒன்றும் இல்லைஎன்றே நின்றால்
ஏதம் துயர் இல்லையே - இந்தச்
சூதை அறிகில்லையே
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே
வானம் இடிந்து தலையில் விழும்படி
வம்பு வந்தாலும் என்னை - அந்தக்
கான மயில் முருகு அய்யன் திருவருள்
கைவிட மாட்டாதே
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே
பன்னிரு சூரியர் ஒன்றாய் எரிக்கும்கற்
பாந்தம் வந்தாலும் என்னை - அந்தப்
பன்னிரு கண் சிவன் தண்ணளி நம்மைப்
பராமரித்துக் கொள்ளுமே
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே
செப்ப ஒனாப் பிழை எத்தனையோ முன்னர்ச்
செய்து இருந்தாலும் என்னை - நம்மை
எப்பொழுதும் புரந்து ஆள் குகப்பிரமத்து
இகல் அருள் முன் இறுமே
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே
நால் ஏழு நாலும் தெளிவாக ஓதி மெய்ஞ்
ஞானம் சொன்னாலும் என்னை - அந்த
மூலப் பிரணவசாமி தயா இன்றி
முன்னேறுவது இல்லையே
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே
காஷாயம் வற்கலை பூண்டு சன்னாசியாய்க்
காடு உறைந்தாலும் என்னை - அந்தக்
காலும் தலையும் கடந்தநிலை தன்னைக்
கண்ட பின்பு அன்றோ கிட்டும்
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே
பொன் ஆசை பெண் ஆசை மண் ஆசை மூன்றையும்
போக்கடித்தாலும் என்னை - கேள் உன்
தன ஆணை ஞானம் ஒன்றே தன்னைக் காட்டும்
தலைவனிடம் கூட்டும்
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே
ஒன்பது பத்து ஆறு தத்துவம் எல்லாம்
ஒடுக்கி இருத்தலினும் - குகன்
அன்பு அருள் கொண்டு சின்முத்திரை தன்னில்நில்
ஆனந்தம் கைவல்யமே
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே
முத்தி தரும் குகப்பிரமத்தை வாழ்த்திய
முத்தன் அண்ணாமலையான் - இரு
பத்ம அடிக்கு அன்பு பண்ணிடு தாசர்
பரகதி எய்துவரே
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே
Pattinathar comes down hard on himself condemning his flaws and weaknesses.
முப்பாழும் பாழாய் முதற்பாழ் வெறும் பாழாய்
அப்பாழுக்கு அப்பால் நின்று ஆடும் அதைப் போற்றாமல்
இப்பாழாம் வாழ்வை நம்பி ஏற்றவர்க்கு ஒன்றீயாமல்
துப்பாழாய் வந்த வினை சூழ்ந்தனையே நெஞ்சமே.
அன்னம் பகிர்ந்து இங்கு அலைந்தோர்க்கு உதவி செயுஞ்
சென்மம் எடுத்தும் சிவன் அருளைப் போற்றாமல்
பொன்னும் அனையும் எழிற் பூவையரும் வாழ்வு நிலை
இன்னும் சதமாக எண்ணினையே நெஞ்சமே.
முற்றொடர்பில் செய்த முறைமையால் வந்த செல்வம்
இற்றைநாள் போற்றோம் என்றெண்ணாது பாழ் மனமே
அற்றவர்க்கும் ஈயாமல் அரன் பூசை ஓராமல்
கற்றவர்க்கும் ஈயாமல் கண்மறந்து விட்டனையே.
மாணிக்கம் முத்து வயிரப் பணி பூண்டு
ஆணிப் பொன் சிங்காதனத்தில் இருந்தாலும்
காணித் துடலை நமன் கட்டியே கைப்பிடித்தால்
காணிப் பொன்கூட வரக் காண்கிலமே நெஞ்சமே.
முன்னை நீ செய்த தவம், முப்பாலும் சேருமன்றிப்
பொன்னும் பணி திகழும் பூவையும் அங்கே வருமோ
தன்னைச் சதமாகச் சற்குருவைப் போற்றாமல்
கண்ணற்ற அந்தகன் போல் காட்சி அற்றாய் நெஞ்சமே.
பையரவம் பூண்ட பரமர் திருப் பொற்றாளைத்
துய்யமலர் பறித்துத் தொழுது வணங்காமல்
கையில் அணி வளையும் காலில் இடும் பாடகமும்
மெய் என்று இறுமாந்தி விட்டனையே நெஞ்சமே.
மாதுக்கொரு பாகம் வைத்த அரன் பொற்றாளைப்
போதுக்கொரு போதும் போற்றி வருந்தாமல்
வாதுக்குத் தேடி இந்த மண்ணில் புதைத்து வைத்தே
ஏதுக்குப் போகநீ எண்ணினையே நெஞ்சமே.
(Source: https://www.vallamai.com/?p=39577)
The messages and the doctrines of the saints and sages were incorporated in the cinemas and classical concerts and plays, bringing the glory of the divine to the masses. One such song மனமே கணமும் மறவாதே that comes as a reminder to all of us to grab the Holy feet of our Lord this instant rather than postponing to another moment was written by Papanasam Sivam.
மனமே கணமும் மறவாதே
ஜகதீசன் மலர் பதமே
மோஹம் மூழ்கி பாழாகாதே
மாயா வாழ்வு சதமா
நாதன் நாமம் நீ பஜி என்றே
நாளை என்பார் யார் அதை கண்டார்
ஆதலால் பவ ரொஹம் ஒழிந்திடவே
நடையும் தளர தேஹம் ஒடுங்க
நாவது குழர கண்கள் மங்க
என்ன செய்வார் துணை யார் வருவார்
ஈசன் மலர் பதமே
The above compilation of the song by various artistes is from https://pedia.desibantu.com/maname-kanamum/
Another is ஆறு மனமே ஆறு penned by Kannadhasan that asks us to adopt high virtues and be noble and humble.
ஆறு மனமே ஆறு - அந்த
ஆண்டவன் கட்டளை ஆறு
தேர்ந்து மனிதன் வாழும் வகைக்கு
தெய்வத்தின் கட்டளை ஆறு
ஒன்றே சொல்வார் ஒன்றே செய்வார்
உள்ளத்தில் உள்ளது அமைதி
இன்பத்தில் துன்பம் துன்பத்தில் இன்பம்
இறைவன் வகுத்த நியதி
சொல்லுக்கு செய்கை பொன்னாகும்
வரும் இன்பத்தில் துன்பம் பட்டாகும்
இந்த இரண்டு கட்டளை அறிந்த மனதில்
எல்லா நன்மையும் உண்டாகும்
உண்மையைச் சொல்லி நன்மையை செய்தால்
உலகம் உன்னிடம் மயங்கும்
நிலை உயரும் போது பணிவு கொண்டால்
உயிர்கள் உன்னை வணங்கும்
உண்மை என்பது அன்பாகும்
பெரும் பணிவு என்பது பண்பாகும்
இந்த நான்கு கட்டளை அறிந்த மனதில்
எல்லா நன்மையும் உண்டாகும்
ஆசை கோபம் களவு கொள்பவன்
பேசத் தெரிந்த மிருகம்
அன்பு நன்றி கருணை கொண்டவன்
மனித வடிவில் தெய்வம்
இதில் மிருகம் என்பது கள்ள மனம்
உயர் தெய்வம் என்பது பிள்ளை மனம்
இந்த ஆறு கட்டளை அறிந்த மனது
ஆண்டவன் வாழும் வெள்ளை மனம்
Another reminder comes from the movie Ambigavathy to forever think of Erai.
Similarly, all the posts on this blog serve to be a reminder to me and a lesson too. I keep reading it over and over trying to make sense of it and understand the subtle messages that the Siddhas are conveying. It amazes me with a new fact or understanding each time I read it.
BKS Iyengar in introducing Patanjali's work explains that the first five of the total eight aspects or limbs or Anga of Yoga are known as a forward journey from the body towards the soul. They are:
Yama - restraints or ethics of behavior,
Niyama - observances,
Āsana - physical postures,
Prāṇāyāma - control of the prana (breath),
Pratyahara - withdrawal of the senses.
Then Patanjali takes us on a reverse path, or a return journey now moving inwards, from the body towards the soul: 6. Dhāraṇa - concentration; 7. Dhyāna - meditation; 8. Samādhi - absorption. This is termed as the true renunciation, contrary to the common belief and understanding that of renouncing the world, says Iyengar. Patanjali shows the way to reach the abode of the soul forever so that all the actions one performs in the world, will not reflect any reaction, hence severing the fine thread of birth and rebirth.
Just as Patanjali listed ways to attain Yoga or union, beginning with the control and mastery of external issues and finally brings one within, so did Agathiyar asks us to go within, after bringing us through Sariyai, Kriyai and now Yogam. Inviting us to his path, he asks us to worship him and the other Siddhas besides the other deities whom our ancestors worshiped. He never switched us for another or made us drop their worship but came as an add-on to the list of deities we worshiped. Soon he sent a guru who was already on the path to bring us to the rituals, do charity, and practice yoga asanas and pranayama. After Tavayogi left his mortal frame, both Agathiyar and Ramalinga Adigal came to guide us into going within to get a glimpse of Gnana. They both tell us that both Supramania Swami and Tavayogi shall guide us from the subtle realm too.
The journey started with reading the Nadi and coming out amazed at the Siddhas for documenting each man's life history over several births and his future and the myriad of probabilities and possibilities in store for him.
We were introduced to the subject of karma and came to understand the reason we are here. We learned that by carefully living our lives from moment to moment we could determine our next birth if there was one. We had an opportunity to play a role in determining our future. We became co-partners with the divine in shaping it.
We were shown the way to defuse the hold of karma through the worship of the Siddhas and doing charity.
To bring us closer in knowing him, Agathiyar set us on a pilgrimage of another kind with the guru leading the way. We were shown the abodes and caves of the Siddhas in the jungle instead of the temples where tourists converge. We understood how close they were with nature. Nature abided to their will. They took the form of nature. Agathiyar performed numerous miracles that astonished me. He showed me the potential of my guru and his ability in doing Siddhis which surprised me. These were rare and done away from the public eye. Hence we covered Sariyai.
The guru brought us to take up rituals, having us conduct, and perform them personally in our homes. We learned that the rituals we did brought subtle benefits in healing nature and all of prapanjam. We connected with the other realm or dimension, building a bridge that made it possible for them to reach us. We created a portal. Hence we covered Kriyai. We then stood at the doorway to Yoga.
When the guru led us on Yoga asanas and pranayama, we began to connect with the consciousness and prana or the life force.
For those who were daring and ready for an unusual journey within, Agathiyar and Ramalinga Adigal showed the way. Bringing the mind that was previously engaged and actively involved in all forms of activities to settle; to break the chain of thoughts and to sit still in silence is a challenge indeed. It is difficult to cut all ties; practically impossible to achieve says Agathiyar but he asks that we continue our effort. Ramalinga Adigal too reminds us to put in the effort assuring us that one fine day the veil shall be drawn aside by Agathiyar and we shall learn the truth. Rather than have us drop the effort, telling ourselves that it is going to be futile and that the fruit is sour as in Aesop's Fable the story of the fox and the sour grapes, and move away, Agathiyar and Ramalinga Adigal wanted us to pursue our attempt in going within. Help is on the way they assure to those who have the patience to wait and those who place the efforts. It is pretty obvious now that the result is in their hands. The time to reap the fruit of efforts too is determined by them. Our efforts stop here. Our initial involvement in Sariyai and Kriyai brings them to take notice of us. With concerted efforts in Yogam and an attempt at reaching Gnanam, it brings upon us their grace or arul. The veil is drawn aside only by their grace.
To those who are not ready as yet, who are still pre-occupied with their responsibilities towards the family and career or the tasks given by their masters or Agathiyar; who are still attracted to the pleasures of the world; who remain doing what comes easily to them and what makes them happy and comfortable, Agathiyar respects their decision and encourages them to pursue their wants, knowing that they too shall return to him in due time. The turning point shall take place one fine day and bring them to move within. Be it material or spiritual, its hold is difficult to let go. Once we begin to cherish and enjoy having tasted its pleasures, it is rather difficult to come out of it. The plain truth is that nothing is holding us back; it is we who hold on to it; it is we who hold on to the branch; it is we who hold on to the things that we cherish most be it sensory pleasure and enjoyment, power, position, money, or respect in the eyes of fellow humans, etc.
The Siddhas are an amusing lot. First, they come knocking on our doors in the silence of the night, awakening the soul within that has been fast asleep for ages. Upon waking up then they set us seeking and searching the ideal path that satisfies our newfound yearning or rather that which we have carried for ages, to know Erai. We arrive at other's doorsteps, naive and empty, hoping for someone to fill us up; looking at things either objectively or subjectively; or taking it at face value and adopt and follow; or trying to fit things into perspective and see and analyze or figure out using our analytical and logical mind. We meet many interesting personalities; learn from them; gain experiences, and gain the perspective of a beginner. We are told there is a goal to attain and are asked to work towards it. We are made to look outside for God; go places on pilgrimages; attend rituals and religious events; with a promise of reaching the promised land of Erai. The irony is that after all the journeying and traveling in the physical and material world, grueling and difficult for many and made easy for some, then we are brought to retrograde and reverse going within. If initially, we were trained to see God in the statues, later we are asked to see God in all, from the lowest mineral form to the highest divinity. We engage in the play or lila of God as an active participant cooperating with him and his show that is an illusion or Maya. Fueled by our desires and wants the play is extended as we bring on and add on more acts that please us, only showcasing and bringing out our ignorance further. It is only when we begin to lose interest in the outside world and all forms of activities associated with it that the real journey within begins. Nothing to attach too, or rather hide, the veil drops. The key is with the guru.
There is a pra and a post-period in coming to the path of the Siddhas. If before getting to know the existence of such a way of life, we were caught up with customs and traditions, faith and belief and practices, that were all determined and channeled to us from our ancestors and the prevailing society, following them rigidly for fear of disrupting the social order or upsetting our elders or gaining the wrath of the ancestors in spirits form, we end up caged and restricted. Throughout the ages, society dictated what was good and bad for us not giving us an opportunity to explore for ourselves and find out. As Tavayogi says that the soul cannot be caged, neither can the Siddha be shackled, coming to the Siddhas we see much leeway and freedom given to explore for ourselves the validity of such practices. So we cannot blame Sivavakiyar, Ramalinga Adigal, and Bharathi among many others if they had opposed society and their practices.
Experience shall teach us that God is not always loving. He does go to battle too. He can be stern at times as he ordered me to consume his Agathiyar Kuzhambu and kept reminding me to go within. They very well understand us. Give a man the freedom and he misuses it. Hence the need for them to constantly keep watch over us. We learned to drop the blame game. Do not blame the planets. It is just that it has been programmed that a particular event shall take place during that particular time where the planet or group of planets come together making it favorable for the event to take place or put into effect the disaster or pandemic. Till we are adopted by the Siddhas we are at the mercy and scrutiny of our society. Till we are adopted by the Siddhas we are at the mercy of nature and the tattwas and gunas. Living in the world it seems we are apart from prapanjam. When we go within we realize prapanjam is within. Once the Siddhas begin to educate us, providing opportunities to experience and learn the secrets of the body and that of the subtle or other realm, we can safely drop all such practices that hinder and obstructs the soul from growing.
