When we want to climb up a tree we need someone to lift us up to the lowest branch or otherwise try very hard to achieve that first branch. Once we are on it, and we want to move up we need to let go of the branch we are on. We have to leave one branch to grab another. And so it goes catching on to a new one and letting go of the earlier one. That is how we progress. This is how Agathiyar gave us a push and brought us from branch to branch asking us to let go of the earlier. From Sariyai that was introduced by our parents, he brought us to Kriyai that was introduced by the gurus. Now they have brought us to Yogam that shall lead to Gnanam. It is so systematic and clear, the path that he drew up for us. For those who found it difficult to let go, they remained behind, comfortable with what they were doing. It is we who are holding to the branch right? For those who had no attachment to their achievements they quickly led them to new avenues, new things, new ventures, and new experiences. New worlds will open up. We need not fear of letting go. Our guru will catch us if we fall off the branch. Someone else will continue our work.
Just like we grow from a fetus to a baby, to a toddler and a child, to a teen and an adult and finally to old age, life moves onwards, never in reverse. We cannot possibly hold on to any of these stages however delightful it might be. We can only move forward. But here is an exception. The Siddha is known to reverse the process. Dr. Geeta Anand in her blog http://agatthiyarjnanam.blogspot.com/ says that "the Siddhas did not settle for moksha after death. They use their body as a moksha sadhana, attaining it while alive. They manipulated the chemistry in the gross or material body or Sthula deham defeating the five types of modifications that it is fated to go through namely: aging, getting white hair, diminishing sight, disease, and death. They turned it into a Yoga sareeram or deham or Siddha deham that is not shackled to a particular place, time or situation by means of Deha siddhi or lighting the fire of Kundalini. When Kundalini unfolds from its dormant state and ascends through the chakras it starts absorbing the element that each chakra represents. Thus, it absorbs the twenty-four principles into itself. When it reaches the Ajna chakra the yogin’s body becomes a Siddha deham merging the Siva and Sakti principle present in the Sahasrara and Muladhara respectively. Not satisfied with their achievement of attaining a Siddha deham, the Siddhas ventured to turn it into a Pranava deham or Mandira meni or Mantra deham. When the aspirant practices breath regulation he changes the direction of the breath and makes it flow through the Sushumna instead of the Ida and Pingala thus bringing the left and the right part of the body into equilibrium. This is called the union of Siva and Sakti, or Samarasam. Then the sound, OM occurs within the yogi’s body and his Siddha deham becomes a Pranava deham or Oomai deham or the silent body. Now not contented by being a Jivan Mukta, having attained liberation while still in the bodily form they strive to gain an Effulgent body or Divya deham, or Chinmayam, or Baindhava sareeram, or Kailaya deham or Jnana deham, thence attaining Para mukthi, where they go beyond time and remain as an embodiment of Sivam, merging in the supreme space or Vetta Vezhi or Sorgaloka Vezhi, glistening and glowing. This is also called Apancheekaranam or reverse manifestation."
The process from start to finish is in fact a merger of all the principles with each other until finally and ultimately returning to the source, merging in Sivam.
Just like we grow from a fetus to a baby, to a toddler and a child, to a teen and an adult and finally to old age, life moves onwards, never in reverse. We cannot possibly hold on to any of these stages however delightful it might be. We can only move forward. But here is an exception. The Siddha is known to reverse the process. Dr. Geeta Anand in her blog http://agatthiyarjnanam.blogspot.com/ says that "the Siddhas did not settle for moksha after death. They use their body as a moksha sadhana, attaining it while alive. They manipulated the chemistry in the gross or material body or Sthula deham defeating the five types of modifications that it is fated to go through namely: aging, getting white hair, diminishing sight, disease, and death. They turned it into a Yoga sareeram or deham or Siddha deham that is not shackled to a particular place, time or situation by means of Deha siddhi or lighting the fire of Kundalini. When Kundalini unfolds from its dormant state and ascends through the chakras it starts absorbing the element that each chakra represents. Thus, it absorbs the twenty-four principles into itself. When it reaches the Ajna chakra the yogin’s body becomes a Siddha deham merging the Siva and Sakti principle present in the Sahasrara and Muladhara respectively. Not satisfied with their achievement of attaining a Siddha deham, the Siddhas ventured to turn it into a Pranava deham or Mandira meni or Mantra deham. When the aspirant practices breath regulation he changes the direction of the breath and makes it flow through the Sushumna instead of the Ida and Pingala thus bringing the left and the right part of the body into equilibrium. This is called the union of Siva and Sakti, or Samarasam. Then the sound, OM occurs within the yogi’s body and his Siddha deham becomes a Pranava deham or Oomai deham or the silent body. Now not contented by being a Jivan Mukta, having attained liberation while still in the bodily form they strive to gain an Effulgent body or Divya deham, or Chinmayam, or Baindhava sareeram, or Kailaya deham or Jnana deham, thence attaining Para mukthi, where they go beyond time and remain as an embodiment of Sivam, merging in the supreme space or Vetta Vezhi or Sorgaloka Vezhi, glistening and glowing. This is also called Apancheekaranam or reverse manifestation."
The process from start to finish is in fact a merger of all the principles with each other until finally and ultimately returning to the source, merging in Sivam.
All these is waiting for us and is only possible if we learn to let go, even the best of things, living like a drop of water on the lotus, being there but remaining unattached. Just as we learn to let go of painful things or words that have hurt us, bitter memories, and awful and depressing moments, so do we need to let go of good things too and move on. Enjoy what life has to offer for that moment but be prepared to let go of these pleasures too. Give your best in each stage of the venture and move on to greener pastures awaiting us.