FINDING THE ANSWERS

In the beginning, in the nineties, I began to post my drawings on the web at indianheartbeat, as the originals were collecting dust. My initial entries were about Indian culture, arts, and dances. Returning from India in 2003 I had taken notes about my visit to the numerous temples which I shared. Soon I began to write about Agathiyar, the Siddhas, and my guru Supramania Swami of Tiruvannamalai. In 2005 after meeting Tavayogi Thangarasan Adigal and going on another pilgrimage of a different kind, I posted my experiences with him. There were numerous websites where I hosted and posted these experiences. Soon I shifted to blogging in 2013 as it was easier to incorporate media.

As I had a calling from Agathiyar to come to his path, this blog carries the experiences I have had. This blog is solely meant to share my experiences coming to the path of the Siddhas. My intention in sharing is to introduce those who have yet to pick a path among the many wonderful paths and are deciding which way to go. I have seen the results. So have the many seekers, aspirants, and devotees of Agathiyar who came along on this journey with me.

As it is my journey and experiences, it need not conform to any particular rule or mold. Each individual on the spiritual path will have a varied experience although traveling together. Even if I was to walk with another side by side, his feet would touch the ground on a different spot from where I step. I might prick my feet on a thorn but he might avoid it. The only way we could have the same experience is if I carried him but then his perspective would vary from mine.

These posts are written for me to understand the path better. I am learning each day from the many revelations be it from the Siddhas and Erai, my gurus, saints, and sages, the many books that are brought to my attention and my previous Nadi revelations and those of others. The many experiences of others on the same path and the diversity in the ways and approaches and understanding, the respective tasks, and mission even to each individual all add on to my experiences that fill these pages. I thank all the contributors. Many a time a post is written after I meet my young buddies on the path. What results from our constructive conversations is expanded with references to the words of the saints and posted later. Let us journey together on this wonderful journey and exploration of the self.

If experiences are said to be a result of fate that is decided by one's karma or past actions, the lessons we learn from these experiences make us wiser in dealing with worldly affairs. After coming to the path Agathiyar begins to give us varied experiences that would help our soul develop and grow, becoming wiser by the moment. The experience in going within brings knowledge of the subtle. These experiences and their associated knowledge bring us to see the world from a different perspective. We begin to engage with the soul. We begin to know our true selves. We shall begin to know the purpose of birth, and the reason we are here. If this revelation comes early we can set about doing what we came for. Only then can we say that we have served our purpose. If it comes late in life there might not be sufficient time and we might not have the energy to engage in our mission. 

The saints and sages, Siddhas and Rishis searched for answers to this question too - "Who am I?", "Why am I here?" "What have I to do?"

What are the means to know these answers? Where do I look for the answers? If we have lost something in the dark we need to bring in the light and begin searching. Similarly, we have lost our true selves in the darkness of Maya. We need to bring in the torch and the light that is with someone who has traveled on the path before us. He is the Guru, dispeller of darkness, illusion, and Maya.

Sadhu Om a devout disciple of Bhagawan Ramana, shows us the way.

So long as we ask for a path to follow, the guru can only point us to the path of awareness (cit), ‘Attend to yourself’, or the path of happiness (ānanda) or love (priya), ‘Love God or guru, who is yourself’. What all jñānis have taught through words is only these two paths, jñāna and bhakti, self-enquiry and self-surrender. Even Dakshinamurti taught only these two paths so long as he was answering the questions of the four Sanakadi sages, but finally he had to merge back into himself in order to teach them how to merge within and just be, which is the path of being (sat), and which can be taught only through silence and not through words. This is why Bhagavan often said that silence is the highest teaching, and it is ever going on in our heart, because it is our real nature.

To learn what silence is always teaching us, we must turn our entire attention within, for which intense and all-consuming love is required. That is, without love (bhakti) we cannot follow the path of jñāna, which is the practice of attending only to ourself, and without attending keenly and persistently to ourself, we cannot learn what silence is always teaching us in our heart, which is just to be

Sadhu Om sums it up beautifully.

Therefore the path of love (priya or ānanda) culminates in self-attention, which is the path of cit, and self-attention results in just silently being, which is the path of sat. It is only through silence that our real nature can be made known to us. 

True. 

"As Bhagavan implies in verse five of Ēkāṉma Pañcakam (kaliveṇbā version): What always exists by its own light is only that ēkātma-vastu [one self-substance]. If at that time the ādi-guru [the original guru, Dakshinamurti] made that vastu known [by] speaking without speaking, say, who can make it known [by] speaking? Who has the power to elucidate this [by] speaking, when in ancient times [even] you [as Dakshinamurti] elucidated [it] without speaking?" 

By trying to explain this wisdom, we are only giving form and figure, giving a name, giving expression to it. 

And what Arunachala teaches us through silence is just to be - to stand still without rising as an ego to do anything by mind, speech or body - as Bhagavan says in verse 36 of Śrī Aruṇācala Akṣaramaṇamālai.

The path of being (sat) cannot be taught in words, because the nature of this path is no different to the nature of its goal, and since the goal is absolute silence, untainted by the rising of the ego, it can be made known only by silence. In other words, in this path there is nothing to be done, so there are no exercises that can be prescribed. In order just to be, the ego does not need to do anything, and must not do anything. All that is required of it is just to die: that is, to subside and disappear forever.

Hence we know the reason why saints time and again were told to sit quiet or Summa Eru and have asked us to do so too.

(Source: http://www.sriramana.org/ramanafiles/mountainpath/2017%20IV%20Oct.pdf)

UNDERSTANDING THE WAY

What is the difference between temple worship and Siddha worship you might ask?

Temple worship is where we go to the temple, and pay homage and respect to all the Gods and Goddesses of the Hindu pantheon who are given a form and are shaped in stone. We pray for good health, wealth, and trouble-free life. We might put forth other specific requests or Sankalpa too. We might wish to conduct a ritual as in a Yagam or the act of feeding the devotees too. We make a payment towards this cause and arrive on that day to witness it. We become passive bystanders. 

Siddha worship is where we go to a Peedham or an organization that preaches the teachings of the Siddhas. We pay homage and respect to the Siddhas who are given a form and shaped in stone, bronze or fiber. We pray for good health, wealth, and trouble-free life. We might put forth other specific requests or Sankalpa too. We might wish to conduct a ritual as in a Yagam or the act of feeding the devotees too. We make a payment towards this cause and arrive on that day to participate in it. We become passive bystanders. 

But there is no difference between the two you might say. We only substituted the forms and names of the object of worship. Exactly. This is what we see happen. We have only replaced the idols. The true path of Siddha dictates that we play an active role in all the four stages outline along the path namely Sariyai, Kriyai, Yogam, and Gnanam. Active participation in all these stages will slowly but surely enhance the body and the soul. The numerous experiences and the lessons derived from them and knowledge gained by active participation bring us towards making us a Siddha too eventually. The Siddha path is a way of life. One has to live it. 

We see many temples and organizations mushrooming these days having caught the fever. Rather than building temples externally would not it be better first to make our home a temple for the divine to reside and later make or heart his abode too? If he begins to live in you, you do not need to seek him elsewhere. He will come to strengthen the body and soul. If he lives in you no harm can come your way, no diseases will inflict you. If at all you face dangers, suffer misery and illness it is because you are clearing your house (body) off its past and accumulated dust and grime (karma). 

I too was asked to build a temple for Agathiyar in my very first Nadi reading. Initially excited and thinking that I was the chosen one to build a temple for God, my joy and excitement was dashed by the young Sivabalan who sat with me during my reading. Sivabalan brought in the Nadi reader from India. He told me to catch hold of my ego for I was not the only one whom Agathiyar had asks. There were 50 people before me. But he added that if I have the resources to do it. Later when Supramania Swami had a divine inspiration to build a temple for Lord Murugan, we worked on it. I agreed to help since I saw it as fulfilling Agathiyar's wish too besides fulfilling the 40-year desire that my guru carried with him. But a stranger whom we presume was a Siddha or Erai himself stopped him from pursuing the matter telling him not to go back to Bhakti while he was already a Gnani. When Tavayogi spoke about building a temple for Agathiyar, I asked him why he wanted to do so since he was always telling us to step out of Bhakti into Gnana. He replied that it was for the people. Recently Agathiyar told us that Tavayogi had acted on his directive. I suppose that was the purpose Tavayogi came for to preach the path and leave behind a temple for beginners to the Siddha path to know about the Siddhas, participate in the rituals like Yagam, practice Yoga and go within. When Lord Murugan brought up the subject again in 2018, something I thought was over and done with, with my participation in helping Tavayogi see his purpose and mission done, I kept my silence. He sends Agathiyar to coax me into agreeing. I kept my silence again. Finally, Agathiyar tells me recently that they had tested me if I shall fall for the bait. I had passed the test. If it is revealed in my inner travels going within that I should build one, so be it. 

An interesting story is told in the journal "Mountain Path", at http://www.sriramana.org/ramanafiles/mountainpath/2017%20IV%20Oct.pdf

In the literature related to the life and teaching of Sri Ramana Maharshi, one can find many references to Sankara’s Śrī Dakṣiṇāmūrti Stotram. In "Talks" Bhagavan begins His explanation of it by setting the stage in His own words:

Brahma, the creator, created four sons from his mind. They were Sanaka, Sanandana, Sanathkumara and Sanatsujata. They asked their creator why they were brought into existence. Brahma said: “I must create the universe. But I want to go to do tapas for realizing the Self. You are brought forth in order that you may create the universe. That will be by multiplying yourselves.” They did not like the idea. They wondered why they should take the trouble on themselves. It is natural for one to seek the source. They therefore wanted to regain their source and be happy. So they did not obey the commands of Brahma but left him. They desired guidance for realization of the Self. They were the best equipped individuals for Self-Realization. Guidance should be only from the best of Masters. Who could it be but Siva – the yogiraja. Siva appeared before them sitting under the sacred banyan tree. Being yogiraja should He practice yoga? He went into samadhi as He sat; He was in Perfect Repose. Silence prevailed. They saw Him. The effect was immediate. They fell into samadhi and their doubts were at an end.

Although to be offered the role of the creator is a massive task and an honor the Sanatkumarars refused it for a bigger ideal, that of knowing the source. Similarly, it is not wrong to turn down an asking that brings us to remain or stagnate at any one level of spiritual evolution, in favor of a bigger task as in this story to know oneself. Ramana's teachings bypass all the rests of these stages outline by tradition. He brings us to Gnana directly. But since we cannot comprehend nor make out much of his direct teachings, we are brought to travel the simpler path. Yet we want everything served on the plate or worst still to be spoon-fed. We want others to do prayers, puja, remedies, etc for us or on behalf of us or be in-between or mediums. We never resolve to solve our needs and problems always hoping that someone will wipe them away magically. We then end up feeling cheated, conned, and disappointed. Agathiyar clearly says that there is no easy way to rid ourselves of our karma nor is there a shortcut in reaching him. We have to sail the rapids in the former and track the perilous path in the latter. And we can never appoint proxies for either. 

Bring the deity of your choice into your home first. Place him/her as a picture at your altar in your prayer room. He/she will begin to move in with you. Worship him/her with all your heart. He/she then moves into your hearts too. That is all to it. He/she will do wonders while staying at your home and in your hearts.  

THE SILENT GURU

I wrote in my previous post the following.

"These days I have begun to grow fond of Bhagawan Ramana for his ways with the devotees who seek him. We understand that he rarely holds discourses, satsangs, etc but would lie on his bed and watch over everyone. He never had a line form before him waiting to be blessed with his touch or the sacred ash. His look was sufficient to answer the questions, heal the pain, bring joy and happiness to those gathered. For those who came to seek ways of devoting themselves to God, he would ask what they were doing and tell them to continue, never switching them to his path. He gave them the time and space to come eventually to Gnanam. I am blessed to know that my late father had sat in the presence of Bhagavan then."

A reader messaged me in response to this piece on Ramana, "I am an avid reader of the philosophy of Bhagavan Ramana. Having read about the Speech of Silence, that you have mentioned in your post, it is not surprising, as he is an avatar of Lord Dakshinamurthy, as my following pictures will show. The article quoted is "Hymns to Lord Dakshinamurthy", in the issue cited."

(He sent me excerpts of Ramana's talk from the journal "Mountain Path", http://www.sriramana.org/ramanafiles/mountainpath/2017%20IV%20Oct.pdf)

I reproduce below these wonderful sharings from Bhagawan.

T.R. Kanakammal’s commentary on Bhagavan’s translation of the Sanskrit verses (Sankara’s Śrī Dakṣiṇāmūrti Stotram) into Tamil extols the soul-stirring and inspiring relationship between Sri Ramana Maharshi and Sri Dakshinamurti.

• Essentially they are the same. That Ācārya (Guru) Ramana is but an avatār of the aspect of Lord Dakshinamurty can be proved by recalling many incidents from his life. Most of the time he would be found seated in the hall facing south. He always (excepting when questioned by devotees) abided in the natural state of absolute silence. His upadeśa was mainly through silence. The traditional invocatory couplet to this hymn in Sanskrit runs thus: “It is wonderful that under the yonder banyan tree, a youthful teacher (is sitting surrounded by) disciples who are aged. The Guru’s exposition is in silence. Yet the disciples have their doubt dispelled.” The beatific spectacle of Bhagavan at the age of sixteen as the king of youths and in silence settling on the slopes of Arunachala is but a proof of the term Gururyuvā (a young teacher). That many were the disciples venerable in age like B.V. Narasimhaswamy, Sivaprakasam Pillai and Gambhiram Seshayya, who by merely remaining in the powerful presence of this King of yogīs, gained sublime experiences is a fact widely known and recorded bearing testimony to the term Vriddhā Sishyā (disciples, advanced in years).

T.K. Sundaresa Iyer, an ardent devotee who first met Bhagavan in 1908, relates in his moving reminiscences an incident that underscores and proves Kanakammal’s point.

• It was a Sivaratri Day. The evening worships at the Mother’s shrine were over. The devotees had their dinner with Sri Bhagavan, who was now on His seat, the devotees at His feet sitting around Him. At 8 p.m. one of the sadhus stood up, did pranam (offered obeisance), and with folded hands prayed: “Today is the Sivaratri Day; we should be highly blessed by Sri Bhagavan expounding to us the meaning of the Hymn to Dakshinamurti (stotra).” Says Bhagavan: “Yes, sit down.” The Sadhu sat, and all eagerly looked at Sri Bhagavan and Sri Bhagavan looked at them. Sri Bhagavan sat and sat in His usual pose, no, poise. No words, no movement, and all was stillness! He sat still, and all sat still, waiting. The clock went on striking, nine, ten, eleven, twelve, one, two and three. Sri Bhagavan sat and they sat. Stillness, calmness, motionlessness – not conscious of the body, of space or time. Thus eight hours were passed in Peace, in Silence, in Being, as It is. Thus was the Divine Reality taught through the speech of Silence by Bhagavan Sri Ramana- Dakshinamurthy. At the stroke of 4 a.m. Sri Bhagavan quietly said: “And now have you known the essence of the Dakshinamurti Hymn.” All the devotees stood and made pranam to the holy Form of the Guru in the ecstasy of their Being.

This same awe-inspiring revelation of identity is meaningfully reinforced by Muruganar, one of Bhagavan’s closest devotees, who heard the following story from the Master Himself.

• When the four aged Sanakadi rishis first saw the sixteen-year-old Sri Dakshinamurti sitting under the banyan tree, they were at once attracted by him, understanding him to be the real Sadguru. They approached him, did three pradakshinas around him, prostrated before him, sat at his feet and began to ask very shrewd and pertinent questions about the nature of Reality and the means of attaining it. Because of the great compassion and fatherly love (vātsalya) which he felt for his aged disciples, the young Sri Dakshinamurti was overjoyed to see their earnestness, wisdom and maturity, and hence he gave apt replies to each of their questions. As he answered each consecutive question, further doubts rose in their minds and still they asked further questions. Thus they continued to question Sri Dakshinamurti, for one whole year, and he continued to clear their doubts through his compassionate answers. Finally, however, Sri Dakshinamurti understood that if he gave more answers to their questions more doubts would rise in their minds and hence there would never be an end to their ignorance (ajnana). Therefore, suppressing even the feeling of compassion and fatherly love which was welling up within him, he merged himself into the supreme silence. Because of their great maturity (which had been ripened to perfection through their year-long association with the Sadguru), as soon as Sri Dakshinamurti thus merged himself, they too were automatically merged within, into silence, the state of Self. Wonder-struck on hearing Sri Bhagavan narrating the story in this manner, Sri Muruganar remarked that in no book is it mentioned that Sri Dakshinamurti ever spoke anything. “But this is what actually happened,” replied Sri Bhagavan. From the authoritative way in which Sri Bhagavan thus replied and from the clear and descriptive way in which he had told the story, Sri Muruganar understood that Sri Bhagavan was none other than Sri Dakshinamurti himself.

I had seen my share of discourses between seekers and Tavayogi both here in Malaysia and at Kallar ashram in India. Many would come loaded to the brim with spiritual knowledge and would lay their ware before Tavayogi. The usual scenario would be where someone amidst the crowd would place a question about something he had either read earlier or heard or might quote some other saint or guru and would start comparing notes, asking Tavayogi what his opinion was regarding the matter. This would go on and on into the night, stretching and pulling or debating on the answer given. At times one person will take the limelight and place his train of thoughts by way of questions depriving the others of a moment with Tavayogi. I used to watch in disgust and in silence and at times make my exit quietly. Sadly no one came empty to learn and receive from Tavayogi his experiences and his views. How could he fill them with divine knowledge when they are already full to the brim learning from elsewhere. As AR Rahman said in the documentary "Harmony with AR Rahman", "Intention for you to become great.. for that you have to start from scratch. Unlearn all the things that you have learned. And then start learning from a guru", this is what we fail to do. We keep adding on to our hunger for knowledge from numerous paths and gurus, from talks and books, and other sources that would eventually bring more confusion and contradict each other. Instead, one should be steadfast with one guru and his teachings and begin to experience the words of the guru. Agathiyar asked a devotee how many gurus he had? He answered a number of gurus. Agathiyar then asked how many Diksha's he had to which he replied a couple. Agathiyar reprimanded him saying one should have only one guru. In his absence (if he has passed away or gone into samadhi) he could take on another. Supramania Swami asked a visitor at his kudil out of the blue, whether he has had Diksha earlier. He answered several. Swami replied, "But you are not following them!". We tend to go around collecting gurus and Diksha's as if like collecting awards to be framed up or as in nailing medals to the uniforms. I was taken aback to see some add on the number of Didkha's received behind their names as in dignitaries or deserving citizens receiving titles of honor.

Agathiyar stresses on the need for experiencing rather than gaining bookish knowledge. Once one has experienced he would then find that the teachings of his guru are in tally and total with those of the saints of the past and the scriptures. Only after gaining experience should he refer to his guru if he is around or others to substantiate and verify his experience. 

When a close friend invited me to speak to a small group of volunteers gathered to do charity that of feeding the homeless, Agathiyar and Ramalinga Adigal stole the show telling us that much has been said already, that many teach and preach but never give us the much-needed experience. Ramalinga Adigal chose to give us the experience and began to initiate us into bringing the Prana Sakti or Cosmic Power within from the Prapanjam or Cosmos. The divine watches over every single thing we do including the spiritual matters too. What was a venue where many invitees and guests, saints and gurus, preachers, and fellow travelers took the stage to address volunteers already gathered to diligently carrying out their regular massive feeding programs, were reminded constantly by these speakers to indulge in doing acts of dharma or charity citing the benefits in doing so. I asked myself why preach about Dharma to someone already on the path and executing it well? Should not they address their speech to those who never have had the thought to give or are not aware of such a thing? Rather they should hold these talks at the temples and pull in the devotees to come forward to engage in feeding the hungry or carry out other similar acts. Similarly, why talk about the need to go to a temple to those who already are there? This persuasion should be done to those who walk by a temple and not entering it. After giving the talk they move away to another venue to give another similar talk. Rather they should stay back and assist in the preparation, cooking, packing, and distribution of food or groceries, setting a precedent and an example, exemplifying the phrase walk-the-talk. Bhagawan Ramana himself a Gnani of great proportions, is said to assist in the kitchen of his ashram. Should not we learn from this Mahaans?

What we are doing is repackaging the same old stuff and rebranding them. We are not even able to create anything. What we do best is bring together what is already in existence. Before we could stay long enough to be grounded forever in this maya, Agathiyar gave us all the experiences we needed to move into Gnanam by bringing us from Sariyai that was shown by our parents and ancestors, to Kriyai that we learned from our gurus and their lineages. Soon the gurus and several upagurus showed us Yogam. From thereon the Siddhas took our hands personally to guide us bringing us to the gates of Gnanam. Rather than through the encyclopedia into our face to muck up, they gave us the tools that came in the form of merits, blessings, experiences and moment to moment guidance, asking us to venture alone within into unchartered territories, telling us not to fear for they shall be on hand to assist and look out for us.

Contemplating on our journey this far each day, we cannot but remain faithful to Agathiyar and the Siddhas, our gurus, and the Mahaans who walked the face of the earth for their compassion in wanting to see each of us climb the ladder to gaining freedom of the soul. All we can say is a big thank you. We shall place all the effort needed and pray that their grace shall lift us up from thereon. 

BE HUMBLE 2

There are two forms of action. One based on our desires, wants and liking. Another is the divine will. We will always carry desires even now, knowing pretty well that the seeds of these desires were the very reason we took birth and having to see these seeds germinate and fruit. The divine will that comes as a mission, our mission, and purpose, is one that if carried out by us, will benefit masses compared to the earlier individual desires of ours. Hence we need to know our true purpose in arriving here. This true purpose of our birth is only known when we go within, traveling the chakras till we stand at the door to the seventh where we get to know the reason says Agathiyar. Tasks and mission taken upon, after this revelation, then become our undertaking of the divine's work. These do not have karma, neither bad nor good attached to them. Usually, these souls are Jeevanmuktas who come down from their standing in the spiritual realm to be with the society and serve and bring others to the fold too. Tavayogi was one such soul who came to preach the Siddha path and build an ashram/temple for others to begin their journey too. 

I could have joined the bandwagon and asked him to officiate an affiliate Peedham, already having the required number of devotees at AVM, but that would be a desire, solely of mine, that would bring upon me further karma. When Agathiyar asks for a temple to be built in my first Nadi reading in 2002 and Lord Muruga came in 2018 to asks one for him and seeing my indifference sent Agathiyar to asks if I would do it, these were divine askings. But I turned them down at all times. Then Agathiyar tells me that they had tested me and that it was their play or lila to see if I would take the bait. Supramania Swami who had a divine admonishment to built a temple for Lord Muruga soon saw his venture stopped after a stranger questioned his reason for reverting to Bhakti or devotion having traveled the path of Gnanam. The divine plays mysterious games to test our hold on them. Beware. Be alert. 

These days I have begun to grow fond of Bhagawan Ramana for his ways with the devotees who seek him. We understand that he rarely holds discourses, satsangs, etc but would lie on his bed and watch over everyone. He never had a line form before him waiting to be blessed with his touch or the sacred ash. His look was sufficient to answer the questions, heal the pain, bring joy and happiness to those gathered. For those who came to seek ways of devoting themselves to God, he would ask what they were doing and tell them to continue, never switching them to his path. He gave them the time and space to come eventually to Gnanam. I am blessed to know that my late father had sat in the presence of Bhagavan then.  

Sriram Parthasarathy has composed and sung numerous songs of Sadhu Om who was with Ramana. These are wonderful compositions from a disciple to his guru.

And Sriram on his part pays tribute to Sadhu Om too.

BE HUMBLE 1

AR Rahman in Kavithalayaa's "Harmony with AR Rahman" says "Intention for you to become great.. for that you have to start from scratch. Unlearn all the things that you have learned. And then start learning from a guru." How very true. His statements about music and learning from the guru carry a lot of deep meaning to one on the spiritual path too. He conveys his surprise observation that in all the dirt and clutter of a city, a person can internalize the spirit of music, referring to a musician he was to meet. Rahman sits on his knees and listens with intent, giving his full attention and in state of awe to musicians whom he meets and interviews just like a seeker hungry for more, and a disciple watching his guru play the instrument. Indeed he comes empty before these musicians, learning from them what they have to share. His posture and conduct in the presence of these musicians has to be exemplified by us seeking to know God from a guru.

We have picked up so many things along the way. Living skills, habits that become our characteristics, etc in the material world and simultaneously looking over our shoulders into the spiritual side we seek numerous paths and have had many encounters with pioneers and seniors ahead of us on the spiritual path and adopt their ways too. Besides these, we pick up much trash too. Then there comes a time with the grace of the divine he comes to us as a guru. That is when we need to drop all our earlier learning and follow him.

I guess I was blessed too to have been asked to drop all previous learning in the eighties by Lord Siva in a dream. After 14 years he prepares me to meet my guru in the physical form Supramania Swami of Tiruvannamalai by coming to me in a picture form first, to be worshipped as Lord Dhakshanamurthy. The following year I seek the Nadi and I receive a calling from Agathiyar to come to his path. Agathiyar then comes into my home and my heart and a beautiful journey started. Going through all that has been told to us by Lord Shiva, Lord Muruga, Lord Ganapathy, Ma, Agathiyar, Ramalinga Adigal, Aiya, Supramania Swami, and Tavayogi, we have come to understand just a little better about life from a completely different perspective. What we see with our eyes is not entirely the full scenario nor the full story. It is not the full spectrum of light, "from infrared to near-ultraviolet, or all wavelengths that are useful to plant or animal life." Even if we have perfect eyesight we need light to reflect from an object to actually see it clearly. What we hear with our ears are only sounds that fall within 250 to 6,000 Hz, given our capacity to hear the full range of sounds ranging from 20 to 20,000 Hz. Sound needs a medium to travel. What we smell is not the full range of smells, "the human sense of smell is feeble compared to that of many animals" we are told. What we are able to touch and feel is only skin deep. Can we sense beyond that? What we have tasted is only the tip of an iceberg. Some can consume large amounts of sugar and still remain upright while many cannot. Science has shown us that with the aid of instruments we could farther the range of our senses.

Agathiyar having us come to his path reminds us not to be in denial of all these things unseen, unheard, and untouched, He asked us not to deny the smells and the tastes that our noses and tongue do not pick up. Similarly, we are reminded to respect each person's experience be it external or internal. Mankind is so varied in all aspects, be it biologically, in mannerism, etc. So is there a varied number of paths to reach God. When I was searching for more information on the Siddhas in the early years, some followers of the Siddha path saw worship at temples as taboo and tried to push their ideals on me too. Today there is a temple for Agathiyar in their Alma Mater center. A head of an ashram dedicated to Agathiyar condemned me for praying to an idol of Agathiyar. After his demise, there is now a statue of Agathiyar there too. Agathiyar dictated me to have his statue commissioned and made and today stands proudly at AVM and appears on billboards, book covers, name cards, and videos on YouTube. After 18 years of idol worship, he has weaned us from the bottle of milk, to drink the nectar of ambrosia instead; pushing us to go within and observe the breath.

Agathiyar has asked that we move away from Sariyai and Kriyai and pursue Yogam that would bring about Gnanam now. But when someone who desperately wanted to do a libation or abhisegam for Agathiyar searched high and low for a peedham or ashram society or association affiliated to the worship of Agathiyar, none of those were willing to accommodate his request. Finally, he called me, only God knows where he found my contact number, asking if he could do it at AVM. Although we have moved away from rituals, I invited him over. I allowed him and three more families who accompanied him to conduct the abhisegam from A-Z. After having showered Agathiyar with the goodies the four families never contacted me again. I was initially angry, adding them to the long list of devotees of Agathiyar who use others, coming for some specific and ulterior motive, and seeking help only to disappear later. But later I realized that it was Agathiyar's call and that Agathiyar at AVM wanted to bath in luxury that day, his third. That was the third lavish ritual of libation done for AVM Agathiyar, after the maiden abhisegam at Adhi Kumbeswar temple in 2009, and another in a mysterious location under a banyan tree some 200 km and 2 1/2 hours journey from Kuala Lumpur years later. Similarly, when I finally gave in to my niece who was asking me repeatedly if she could conduct abhisegam for Agathiyar I told her only on the condition that she purchase all the items and stuff and conduct the ritual by themselves. Again Agathiyar was bath in milk, chandana, and numerous other items to her satisfaction. Although I had left doing rituals I permitted those keen to do to use the venue and to bath Agathiyar. Maybe they still need rituals although we are done with it.  

JEEVA SAMADHIS IN MALAYSIA

I had never known about the existence of Jeeva samadhis which are burial spots of Mahaans or Holy men in existence in Malaysia until I came to the Siddha path. If my maiden travel and pilgrimage to India in 2003 was solely to selected temples designated by Agathiyar in my Nadi reading for the purpose of carrying out remedies or parikaram, my second journey was of a different nature as I was accompanied by Tavayogi Thangarasan Adigal of Kallar Ashram in 2005. This is where I came to know of the samadhis in the vicinity of temples that I had visited earlier in 2003 and was brought to worship at other samadhis too. Coming to Malaysia, Tavayogi spoke about samadhis in Malaysia too including that of Jeganatha Swamigal in Tapah and Mauna Guru at Batu Caves.

When we arranged for Tavayogi to speak at the Arul Oli Mandram in Ipoh in 2007 when he was in Malaysia to officiate the 1st World Conference on Siddha Philosophy he chose to speak about a subject that was close to his heart and that was appropriate to be spoken at the chosen venue. He spoke about his Paramaguru Jegantha Swamigal and his guru Chitramuthu Adigal. We are blessed to hear him speak about our guru lineage and have it recorded too.

In 2016 we conducted a Yagam in the presence of Jeganatha Swamigal at his samadhi temple in Tapah lead by Tavayogi and Mataji. Tavayogi later spoke about both his guru and Paramaguru.

Agathiyar in his Jeeva Nadi reading for Surendaran Selvaratnam read by Tavayogi in Malaysia revealed several Jeeva Samadhis in Malaysia including the samadhi of that of Punnaakisan at Tannasimalai, what is popularly known as Sanasimalai Andavar in Cheng, Melaka.

The following revelation of Mauna Samy's samadhi at Batu Caves was made to Suren by Agathiyar from a reading of the Jeeva Nadi by Tavayogi at Kallar.

In 2016 Chitramuthu Adigal through Agathiyar and his Jeeva Nadi conveyed a message, request, and directive for us to conduct a Siddha Puja at the temple of Lord Muruga at Tannermalai, Taiping. We were honoured and headed for the venue to carry out the divine mission.

Agathiyar spoke at length to Jnana Jothiamma through the Jeeva Nadi about the Siddhas filling us on the Siddhas and their nature. 

Tavayogi and Mataji never fail to speak about the Siddhas at the annual Jayanthi and Guru puja celebrations held at the Kallar Ashram.  

அறியா பயணம்

Rakesh from Theydal Ulle Thenikalai (TUT) of Chennai reminded me of how time flies when he re-posted the launch of Agathiyar Geetham in Chennai some two years back at https://tut-temples.blogspot.com/2020/07/tut.html 

Having taken and adopted the numerous songs of saints and Siddhas as our prayer and having seen its results, we came to write lyrics for "Agathiyar Geetham" an audio compilation in honor of Agathiyar, an idea mooted by Tavayogi and Gowri Arumugam. We took inspiration for the lyrics from the many scriptures, spiritual advice or upadesam from our gurus, and from our experiences walking the path shown. The song Ariya Payanam beautifully translates our journey into words.

3.பாராட்டு பாடல் (அறியா பயணம்)

அனு பல்லவி

அறியா பயணம் தொடர்ந்தோமே

நாம் இங்கே

அழியா நிலை பெற்றோமே

மௌன ஞானம் நீயும் அளிக்க

கருணை விழி நீ திறக்க

என்ன தவமோ என்ன வரமோ

உனது பதம் சரண் அடைய

ஈசா அகத்தீசா தரிசனம் நீ தந்தாய்

We started on an unknown adventure by just holding to Agathiyar's calling to the path. When no one could tell us how the path would be and what we would meet and encounter along the way, we surrendered and left it to Agathiyar. It was like walking on a strange terrain on another planet initially. We were shown miracles upon miracles as carried in this blog. Today we know where we are heading. Towards immortality. Whether we achieve that state is immaterial for at least we are seeing the light at the end of the tunnel. With more conscientious and concerted effort on our path and the grace of the Siddhas we might get there in time, if not in this birth maybe in another or that after that. For that to happen, we prayed that Agathiyar shall gift us with the Silent Knowledge or Mauna Gnanam. Of course, he had responded to our plea by opening his eyes. What did we do to deserve his grace we keep asking? We can only surrender unto you, a manifestation of Lord Siva, dwelling in our hearts.

பல்லவி

போற்றிட போற்றிட துன்பங்கள் விழகிட

போற்றிட போற்றிட நோய் விலக

போற்றிட போற்றிட துயர் மறைய

அருள் பொழிவாய் குருவே

தந்தன தந்தன கவசமாய் நின்றிட

தந்தன தந்தன திரைவிலக

தந்தன தந்தன ஞானத்தை பெற

ஒளியாய் மாறினோம்

With your praise, all sufferings stay away

With your praise, all illness goes way

With your praise, all worries disappear

Bring down your grace upon us

Be a force field

Draw aside the curtain of maya or illusion

We shall gain Gnanam eventually

and attain Light

அறியா பயணம் தொடர்ந்தோமே

நாம் இங்கே

அழியா நிலை பெற்றோமே

அறியா பயணம் தொடர்ந்தோமே

நாம் இங்கே

அழியா நிலை பெற்றோமே

சரணம் 1

குரு நான் என்று அறிமுகம் செய்தவர்

ஊழ்வினையை அறிய செய்தாய்

யாகம் அதில் சுடர் ஒளியாய்

வினையாவும் நீயே ஏற்றாய்

You introduced yourself as our guru

You made us understand about karma

You appeared as the brilliant fire in the Yagam pit

Taking within you our karma

ஞானம் அது வழங்கிட வந்தவர்

ஞான கோட்டம் வந்தமர்ந்தாய்

அன்னம் இட அமுத சுரபியாய்

பசியாவும் தீர்த்தாய்

Coming to gift us Gnanam

You resided at our humble home Gnanakottam

Through Amudha Surabhi

You appeased the hungry

இவ் வாழ்வின் பயன் கண்டோம்

இனி ஏது துயரம் அப்பா

உந்தன் நாமம் இங்கு சொல்ல சொல்ல

மனம் சாந்தம் நிரம்பி இங்கு வழியுதே

We have seen the purpose of this life

We shall never face misery

Saying your name

Brings peace that overflows

அட உன்மேலே ஆசை அப்பா

என் மெய் எல்லாம் குளிர்ந்ததப்பா 

மதி நிறைந்து ஒளிர்ந்ததப்பா

நீயே பரமானந்தம்

I desire you

My body cools

My mind shines in brightness

You are supreme bliss

போற்றிட போற்றிட துன்பங்கள் விழகிட

போற்றிட போற்றிட நோய் விலக

போற்றிட போற்றிட துயர் மறைய

அருள் பொழிவாய் குருவே

தந்தன தந்தன கவசமாய் நின்றிட

தந்தன தந்தன திரைவிலக

தந்தன தந்தன ஞானத்தை பெற

ஒளியாய் மாறினோம்

சரணம் 2

ஓர் மகனாய் உன்னிடம் வந்தேன்

சாலோக்கிய நிலை அறிந்தேன்

சரியை பின் கிரியை உணர்ந்தேன்

சாமீப்பியமாக நின்றாய்

I came to you as a son

I learned about Salokyam

After Sariyai I learned about Kriyai

You stood beside in Sameeppiyam

யோகத்தால் அமுதம் பரவிட

சாரூப்பிய படி அடைந்தேன்

ஞானத்தின் கதவு திறந்திட இனி

சாயுச்சியம் எந்நாளோ 

Through Yogam

The ambrosia pervades my whole body

I attained your form or Saruppiyam

When shall the door to Gnanam open that brings us to the state of Saayutcham?

இந்நிலையை நான் அடைய

சற்குருவாய் வந்தாய் அப்பா

உன்தன் அழகை இங்கு ரசிக்க ரசிக்க

மனம் பரவசமாகி மகிழுதே

You came as Sadguru to bring me through these states

I merge in bliss just seeing and cherishing your beauty

அட உன்மேலே ஆசை அப்பா

என் மெய் எல்லாம் குளிர்ந்ததப்பா 

மதி நிறைந்து ஒளிர்ந்ததப்பா

நீயே பரமானந்தம்

போற்றிட போற்றிட துன்பங்கள் விழகிட

போற்றிட போற்றிட நோய் விலக

போற்றிட போற்றிட துயர் மறைய

அருள் பொழிவாய் குருவே

தந்தன தந்தன கவசமாய் நின்றிட

தந்தன தந்தன திரைவிலக

தந்தன தந்தன ஞானத்தை பெற

ஒளியாய் மாறினோம்

அறியா பயணம் தொடர்ந்தோமே

நாம் இங்கே

அழியா நிலை பெற்றோமே

மௌன ஞானம் நீயும் அளிக்க

கருணை விழி நீ திறக்க

என்ன தவமோ என்ன வரமோ

உனது பதம் சரண் அடைய

ஈசா அகத்தீசா தரிசனம் நீ தந்தாய்

போற்றிட போற்றிட துன்பங்கள் விழகிட

போற்றிட போற்றிட நோய் விலக

போற்றிட போற்றிட துயர் மறைய

அருள் பொழிவாய் குருவே

தந்தன தந்தன கவசமாய் நின்றிட

தந்தன தந்தன திரைவிலக

தந்தன தந்தன ஞானத்தை பெற

ஒளியாய் மாறினோம்

This song that Agathiyar penned through us exemplifies our journey pretty well, coinciding with the four stages spoken about in the sacred texts.

The Shivagnana Siddhiyar Supakkam, verses 270 to 274, speaks of the journey as,

சன் மார்க்கம் சக மார்க்கம் சற்புத்திர மார்க்கம்

தாத மார்க்கம் என்றும் சங்கரனை அடையும்

நன் மார்க்கம் நால் அவை தாம் ஞானம் யோகம்

நற் கிரியா சரியை என நவிற்றுவதும் செய்வர்

சன் மார்க்க முத்திகள் சாலோக்கிய சாமீப்பிய

சாரூப்பிய சாயுச்சியம் என்று சதுர் விதமாம்

முன் மார்க்க ஞாயத்தால் எய்தும் முத்தி

முடிவு என்பர் மூன்றினுக்கும் முத்திபதம் என்பர்

The journey in attaining Shiva consists of four paths: Taatamaargam; Sarputramaargam, Sagamaargam,  Sanmaargam. Those devoted to Sariyai, Kriya, Yoga, and Gnanam, shall attain Sanmaargam Mukti vis Salokyam, Saameepam, Saarupam, and Saayutchyam respectively.

சன் மார்க்கம் சகல கலை புராண வேதம்

சாத்திரங்கள் சமயங்கள் தாம் பலவும் உணர்ந்து

பன் மார்க்கப் பொருள் பலவும் கீழாக மேலாம்

பதி பசு பாசம் தெரித்துப் பர சிவனைக் காட்டும்

நன் மார்க்க ஞானத்தை நாடி ஞான

ஞேயமொடு ஞாதிருவும் நாடா வண்ணம் ஞானப்

பின் மார்க்கச் சிவனுடனாம் பெற்றி ஞானப்

பெருமை உடையோர் சிவனைப் பெறுவர் தானே

Attaining the wisdom from all the Puranas, Sastras and sacred texts of all external religions; upon elucidation of all and rejecting the falsehood as untruth; holding only to the knowledge of God, the soul, and with acquisition of true knowledge of the righteous path for attaining Shiva; the final path, Sanmaargam (Gnanam) or the true path is arrived at where merger with Shiva happens, a state without any differentiation among knowledge, knower and the object of knowledge.

In Sariyai, or living in the world of Shiva, we reside in Salogam; In Kriyai or worship of the sacred fire, we get to be by his side or Sameebam. In Yogam one attains the form of Siva or Saarupam; the Final Summation is that of the merger or union or betrothal as in Saayutcham. The journey is very much in accordance with Sugabramar's and Sivavakiyar's songs respectively too. The Siddha Sugabramar in the Gnana Suthiram mentions the impact of the coming of the guru and its importance.

நல்லதொரு பரமகுரு வந்த தாலே

நலமுள்ள சரியை வழி மார்க்கன் தோணும்

மெல்லவே சரியை வழி நடந்தயானால்

விபரமதாய்க் கிரியை வழி விரைவில் தோன்றும்

வல்லதொரு கிரியை வழி கண்ட பின்பு

மைந்தனே யோக வழி தெளிவாய்த் தோன்றும்

செல்லதொரு யோக வழி நடந்தாயானால்

திறமையுள ஞான வழி தெரியும் பாரே

When the Parama Guru arrives,

The path of Sariyai shall arise,

Slowly when the path of Sariyai is trodden upon,

The path of Kriyai shall arise shortly,

Upon walking the path of Kriyai,

Son, the path of Yogam shall arise clearly,

Walking the path of Yogam,

The path of Gnanam shall appear eventually.

தெளின்த நற் சரியை தன்னில் சென்று சாலோகம் பெறும்

தெளின்த நற் கிரியை பூசை சேரலாம் சாமீபமே

தெளின்த நல்ல யோகம் தன்னில் சேரலாகும் சாரூபம்

தெளின்த ஞானம் நான்கிலும் சேரலாகும் சாயுச்யமே

Upon entering Sariyai, Salokyam shall one receive,

Through Kriyai, Saameepam shall he reach,

In Yoga, Saarupam shall be attained,

With Gnanam, these four, Saayutchyam shall one attain.

Sattai Muni too comes to guide us through these four stages, asking us to drop each stage as we move to another and finally gain Mauna Mukti or Silent Liberation.

தாங்கி நின்ற சரியையிலே நின்று சடம் வீழில்

தப்பாது கிரியையுள்ளே சாரப் பண்ணும்

வாங்கி நின்ற கிரியைவிட்டு விழுந்த தானால்

மகத்தான வுடலெடுத்து யோகம் பண்ணும்

ஓங்கி நின்ற யோகம் விட்டு விழுந்த தானால்

உத்தமனே! உயர்ந்து நின்ற ஞானந் தோற்றும்

பாங்கில் நின்ற அச்சென்மம் மவுன முத்தி

பரிவாக வாய்ந்தவர்கள் அறிந்து கொள்ளே.

Thirumular too as this to say too, exactly echoing Agathiyar.

பக்தன் கிரியை சரியை பயில்வுற்றுச்

சுத்த அருளால் துரிசற்ற யோகத்தில்

உய்த்த நெறியுற் றுணர்கின்ற ஞானத்தாற்

சித்தங் குருவரு ளாற்சிவ மாகுமே

Pursuing the practice of both Sariyai and Kriyai, and when the Divine showers his grace, he brings the devotee to the state of Yogam (Union). With the Gnana that is experienced as a result, together with the grace of the Guru, the Sittam becomes Shivam then. 

Ramalinga Adigal the latest Siddha to be born some 197 years back, too echoes the same.

அடியனாக்கிப் பிள்ளையாக்கி நெயனாக்கியே

அடிகளாக்கிக் கொண்டாய் என்னை அவலம் நீக்கியே

From a servant who visits Erai's abode daily; to his child who now resides with the father; then as a companion who is always at his side; and finally an apostle of his; this was the transformation that took place in us too. In the beginning, Agathiyar was shown to us by Tavayogi as the Lone Majestic and Supreme God who is the personification of Light composed in Knowledge of Gnanam residing within - அருள் ஞான ஜோதியே அகத்தின் ஜோதி தனிப்பெரும் கடவுளே அகத்தீசர் ஆவர். To bring us to worship him, he had the fiber statue of him made to 6 feet in height and placed at his Ashram. Later Tavayogi revealed to us that he was in the form of Light and placed a granite statue of him at the exact spot he was given this darshan in the Kallar hills. Then he told us that Agathiyar was Siva after we returned from Nattadresswar temple. Then he tells us that he is the very breath that gives life to all things. We await the day when we too shall become one with the nature of God through the Prana that resides in the Breath or Vaasi. B K S Iyengar in the foreword to "Hatha Yoga Pradipika of Svatmarama", Rieker, the Aquarian Press 1992, in asking us to step into Yogam, describes the final result as,

When the nervous, circulatory, respiratory, digestive, endocrine and genito-excretory systems are cleansed through asana, Prana moves unobstructed to the remotest cells and feeds them with a copious supply of energy. Thus rejuvenated and revitalized, the body - the instrument of the self - moves towards the goal of self-realization.

Iyengar in his book, "Light on the Yoga of the Yoga Sutras of Patanjali", HarperCollins Publishers, 2005, speaks about this state.

By practice and renunciation in the eight yogic disciplines which cover purification of the body, senses and mind, an intense discipline whereby the seeds are incinerated, impurities vanish, and the seeker reaches a state of serenity in which he merges with the seer. 

TAKING A FIRM RESOLVE 3

Satguru Sivaya Subramuniyaswami in "Merging with Siva - Hinduism’s Contemporary Metaphysics", Himalayan Academy, 2005, metes out three ways that one can handle karma. The first approach would require us to "begin the tedious task of unwinding these multitudinous patterns through performing daily sadhana"; The second approach is done "in deep sleep and meditation"; In the third approach "past actions are re-enacted through the actual intense reactionary experience and working within, conquering inner desires and emotions."

When the Siddha Pattinathar was accused of stealing jewels belonging to a temple, the local king had him tied to a post and whipped, the Siddha took it on him without protest. He accepted it as God's will. When Yogi Ramsuratkumar was set upon by mischief makers and beaten up, he accepted it as God’s will. His constant advice was to remain satisfied with whatever situation one found oneself in, realizing that it was part of the Divine will. He used to say, "In truth, there is only one will at work and that is Father’s will. It is therefore perfect, good for the individual, humanity, and the cosmos." Similarly, when thieves broke into Bhagawan Ramana Maharishi’s ashram and beat him up he received the blows without defending himself. 

When Mahindren shared his observation with me, that "Nothing is mine for me to be afraid that I’ll lose it..." he understood the saints pretty well. Hence we understand the actions or in this case their non-actions and their stand in facing torture from others. A change in perspective and how we handle the circumstances this time differently is a sure way not to be caught in the web of unconsciously reacting to them. This is what saints have been doing.

Annie Besant and Bhagawan Das describe this quietude on one’s part as merely choices to let past choices have their way, and to go in accordance with them. He simply chooses to do nothing. Again we are reminded of Lao Tzu too to go with the flow. From Henry Wei in the "Guiding Light of Lao Tzu", Synergy Books International,

So much emphasis does Lao Tzu lay on the most important doctrine in regard to spiritual cultivation known as Wu Wei or non-action which is in the sense of non-interference, that is to say, non-interference with the trend of nature or the flow of Tao.

Satguru Sivaya Subramuniyaswami sheds some light on how the saints look upon karma.

After the realization of the Self, Parasiva, the forces of dharma and previous karma still exist, but through the force of the realization of God, much of the impending impact of karma has dwindled, and it is faced differently, treated differently. Prior to the experience of realization, karmas were dealt with in individual increments. After the realization, the sum total is seen. Spiritual destiny is realized. Karma that once stood in their way of God-realization is removed. Fresh karma is then dissolved immediately. Karma waiting to germinate is roasted in the fire of their tapas.

One does not have the experience of realizing the Self until all of his karma is in a state of resolve. When this begins to occur in him, he actually sees that man is not man, man is the Self, God, for his karma and the forces of his dharma have begun to become transparent to him. Through the power of his realization, the karma is created and simultaneously dissolved. This occurs for the one who lives in a timeless state of consciousness. If one were to realize the Self each day, he would live his life like writing his karma on the surface of the water. The swamis who renounce the world and do tapas are trying to burn the seeds of the karmas that they did not bring with them in this life. They set fire to the whole house. They renounce the world and put restrictions upon themselves that others don’t.

A friend and reader from India messaged me after reading these posts.

So long as one is embodied karma remains. For a realised soul, it is in balance and neutralised. Without karma, one may not be able to hold the amalgamation of pancha bhutas with the trigunas.

His observation sums it all up. We are alive as long as the breath goes in and comes out. The moment it goes out and never returns we die. But the Siddhas have found the secret to contain the breath within and live forever. They found the way to retain and stay in the body and yet remain aloft from karma. The Siddhas found the secret to manipulate the properties or tatvas of the body and remain in it forever. Should not we at least learn this secret by first earning their trust and then learning it from them and putting it into practice? Join us in going within then.

TAKING A FIRM RESOLVE 2

Life before coming to the Siddhas was confusing. We did not have answers to why we suffered. They tell us it's the result of our past actions or karma. We could not decide even on trivial matters. They tell us to trust ourselves in these decisions for they are the ones guiding us. We lived in fear of dangers lurking, old age, illness, and death. They tell us what is there that is ours to fear having to lose them. We began to grasp and hold on to organizations even those related to him and engaged in doing his work. He made us break that attachment and hold and release us from becoming captives of our own making and desires. If earlier we worked our brain out in coming up with programs and plans, he made them for us and made us work towards its success without having us take credit for its results. 

After dropping Sariyai and Kriyai, Agathiyar set us on the path of Yoga and Gnana, asking us to bring future seekers at Agathiyar Vanam Malaysia (AVM) to meditation or Dynam. He changed its role and name to that of Gnanakottam. As for Sri Krishna who engages devotees in their feeding program Pothihai Tharma Chakram, Agathiyar has now moved them up the ladder too, asking him to bring seekers gathered at Agathiyar Universal Mission (AUM) to Yama and Niyama first before teaching Yoga asanas and pranayama. Both AVM and AUM seem to be the two eyes of Agathiyar where he brings us under his scrutiny and watchful eyes, monitoring and guiding us along. Can we possibly take the leap from a life full of activity, puja, rituals, dharma, feeding, etc to go within and sit in solitary? Henry Wei in his book "The Guiding Light of Lao Tzu, Synergy Books International like Agathiyar hints that it's very difficult if not impossible. "The process involves tremendous sacrifice from the worldly standpoint not only the abandonment of one's habitual way of life but also the termination of many human ties." Although "Lao Tzu did not expect people to detach themselves completely from outward activities and to live aloof from the busy world", "A calm and detached attitude towards the vicissitudes of life will prepare one for mystic meditation" says Lao Tzu and Chuang Tzu, writes Henry Wei. 

But even though Agathiyar says its an impossible venture, at least for us, he told us never to give up placing concerted effort towards it. Chuang Tzu asks us to "imitate the sage who considers life a fleeting dream and death a rest; who do not scheme nor strive nor calculate and who sleep without dreams and wakes up without worries; with his spirit ever pure and his soul always alert."

"A spirit that is pure and a soul that is alert", is what the Siddhas strive to drive into us too. All these play or lila of theirs is to bring us to this state of change that is possible in the physical world and acceptance that comes with an understanding of the subtle world. Association with the Siddhas brings us to understand the subtle world that envelopes and surrounds us, hidden away from our eyes but that determine every single thing in this gross world. The knowledge of this whole new world out there that seems to be subtle and invisible was not made known to us before, and was out of reach. Coming to the Siddha path we are enlightened about the subtle world and its forces that govern every thought and action of us. The Siddhas who discovered it knew the means to understand and live accordingly with it. Acceptance and tolerance of its virtue and powers then set in. For instance, they knew the extent of karma and its chain of endless cause and effects and more actions, that is the cause for further effects, starting a neverending cycle of cause and action. They advocated among many ways the way of bakthi or devotion and sadhana or religious and spiritual practices that is known to help modify the effects of karma if not break the chain. Satguru Sivaya Subramuniyaswami attests to how devotion does wonder in the devotee and sadhaka. He says that the grace of the divine that is derived through devotion, melts the karmas, in various stages, and in various chakras finally burning it in the fire of tapas or austerities and meditation. As we evolve through numerous births, with continuous sadhana in each birth, these "karmic packets are refined."

Satguru Sivaya Subramuniyaswami continues,

Planetary changes activate new karmas and close off some of the karmas previously activated. The magnetic pulls and the lack of magnetism are what jyotisha (Vedic astrology) is telling us is happening at every point in time. These karmas then wait in abeyance, accumulating new energy from current actions, to be reactivated at some later time. These karmic packets become more refined, life after life, through sadhana. All of this is summed up by one word, evolution. 

If Agathiyar had given us numerous tools to travel the journey in Sariyai and Kriyai, including the finance and good health to carry out charity and seva or service to Erai, a guru to personally guide us  on the rituals and in Yoga, he gives us the pathuhai or sandals to slow us down, the kamandalam or drinking vessel to take a sip of water before doing pranayama, and the vaasi kol or the stick placed under the arm or wrist as used in correcting the breath or in holding up the rosary to chant respectively that are the only tools on our inner journey. The breath that has kept us company since birth, continuous to come along as a companion.  If earlier we spent hours in doing puja, distributing food and groceries, hosting events, and vizhas, today he tells us it is all enough as we have gained enough credit hours to start on another level of advancement. He asked us to sit quietly and observe the breath. He has asked us to spare some moments of our busy lives and schedules for him. He is merely asking 12 minutes of our time to do wonders in us. 

The idea of having us sit alone in isolation is to detach ourselves from acting upon the vasanas that we might still carry even after having done numerous parikaram or remedies, going on pilgrimages across difficult terrains to difficult places, lighting the homam, participating in the Yagam, feeding the hungry etc. All actions even all of the above that are of good nature bring about good karma that has to be exhausted by taking more births. We need to end this cycle. So there is no other way than to go within. This is the final journey cutting oneself completely off all action both physical and mental. Here a thorough cleansing takes place. Eknath Easwaran in "Dialogue with Death - A Journey Through Consciousness", Jaico Publishing House, 2002, suggests that, "If we can learn not to act on a samskara by severing the connection between stimulus and response, that particular chain of karma will no longer have a hold on us." So in sitting alone by oneself, the stimulus is shut off. Hence there is no need to respond to anything. This breaks the chain. What we go through in these silent moments is the remnants of our past karma if it still lingers. Watching it take place or happen within will bring an end to even these last vasanas, roasting it in the fire of meditation, depriving them of germinating forever. If earlier we had exhausted all external means to rid karma, Satguru Sivaya Subramuniyaswami in "Merging with Siva - Hinduism’s Contemporary Metaphysics", Himalayan Academy, 2005 enlightens us further as to how meditation does wonder in ridding us of the last vestiges of karma.

When we cause a traumatic disruption within ourselves or within others, the action is imprinted in the memory patterns of the Muladhara chakra. The seed has been planted and will remain vibrating in the depths of the mind even though consciously forgotten. We carry it over from life to life, from birth to birth until one day it blossoms into the fruit of our action-reaction. There are thousands of things vibrating in the Muladhara chakra, and from those memory patterns they are going to bounce up into view one after another, especially if we gain more Prana by breathing and eating correctly. When meditation begins, more karma is released from the first chakra (Muladhara chakra). Our individual karma is intensified as the ingrained memory patterns that were established long ago accumulate and are faced, one after another, after another, after another.

In our first four or five years of striving on the path we face the karmic patterns that we would never have faced in this life had we not consciously sought enlightenment. Experiences come faster, closer together. So much happens in the short span of a few months or even a few days, catalyzed by the new energies released in meditation, and by our efforts to purify mind and body, it might have taken us two or three lifetimes to face them all. They would not have come up before then, because nothing would have stimulated them.

Many do not realize that the Siddhas shall fulfill all our asking especially the ones that seek to be released from the cycle of death and birth or that prompt one to desire never to be born again. They shall then undergo extreme forms of suffering as the exhaustion of karma is hastened.

TAKING A FIRM RESOLVE 1

Life is full of possibilities and probabilities. Accept life for the choices we made and traveled. Do not regret our decision, for it was the best at that moment in time given the little resources we had in hand and without any prior knowledge of the future and what is to happen. For if we were to know or see into the future we would have joined the ranks of the Siddhas too. We somehow seek assurances in life whether beginning a venture, a business, or marriage. We want everything to go smoothly and well. No one wants to see his business fail and incur losses, or end up with a broken marriage. Here is where we seek to look into the future for guidance via the horoscope, palmistry, Nadi etc. For example, we learn that in the past the criteria for an ideal match in matrimony were as many as 23, that over the years dwindled to 10 main matches. Similarly of the 96 tatwas 36 are said to be of importance. The chakras too are said to be 114 in number (https://www.huffpost.com/entry/the-7-chakras-and-their-s_b_844268) but the most commonly referred chakras are 7.

So too we are told in the Shiva Samhita treatise on yoga that out of the total  350,000 nadis in our body, while some texts mention 72,000 of which 10 are particularly important, and among them, three are vital: ida, pingala, and sushumna. Agathiyar always speaks about triangles that we are to visualize while trying to meditate. We learn today the reason for it is that "when the nadis meet at different points in the body, they form a triangle." With continued practice of the breathing techniques or pranayama these chakras are pierced through and the knots formed by the nadis are cleared. After 5 years of practicing the Yogasanas and pranayama given by Tavayogi, I felt a sharp pain in the right buttocks that shot down to my toe while clearing my throat and spitting out one day. Since then I had extreme pain in my lower back. It was cleared after my physiotherapist asked me to show him how I did the 5 exercises he had given me. As I stretched my back going into the posture, I felt a knot give way in the small of my back that brought instant relief. I guess I had cleared the Brahma Granthi in the pelvic region accidentally then. "The Vishnu Granthi in the center region, extending from navel to the heart and throat" of devotees was opened by Lord Muruga after getting them to promise him of their total surrender. This was gifted to them without having the need to take up Yogasanas or pranayama. The devotion to him and the service to fellow humans and animals was sufficient to bring down his grace. The means was through an initiation. I was blessed to receive an initiation into the Vasudeva mantra that balances the Vishnu Granthi in 2001. The source I came to know later was from Agathiyar who instructed the guru Gopal Pillai to pass it on to me through my nephew. Later Ramalinga Adigal came to open the final knot "the Rudra Granthi in the head, including the third eye and crown" by a further initiation to several devotees who were masters in their own fields. At http://www.nsyoga.com/ we are told that the "Vishnu Granthi is in the central region, extending from navel to the heart and throat and the Rudra Granthi in the head, including the third eye and crown." The Brahma Granthi is said to be in the pelvic region. There is some confusion as to the existence and location of these granthis when compared to the information we obtained from other text that I have shared in the previous few post, but nevertheless for our purpose let us focus on the subject rather than its location. The above site identifies further the bandhas and chakras that are associated with each Granthi.

The First Granthi is associated with Muladhara Bandha (root valve) and the following chakras: Muladhara Chakra, Swadhistana, and Manipura Chakra.

The Second Granthi is associated with Uddiyana Bandha (Abdominal valve) and the Anahata Chakra and Vishuddi Chakra.

The Third Granthi is associated with Jalandhara Bandha (Throat valve) and the Ajna Chakra and Bindu "the point at the back of the head that is the passageway to infinite wisdom."

We are told that it is imperative "to loosen these knots and clear the ida and the pingala for the free flow of prana."

Although the pain in the back was gone it reemerged in 2016 again as I was preparing for my daughter's wedding. Dhanvantri came to heal my back with his vibhuthi prasad. In 2018 I had another bout of pain when I started jumping around with my granddaughter blowing soap bubbles.  I felt "a locked sense in the hips and the area below the waist in the region of the first granthi." Lord Muruga came to heal me stroking my back with peacock feathers and giving me water energized with the Arutperunjhoti mantra to drink. 

Slowly they dawn on me the facts and knowledge after we go through the experience. I never imagined we could get so close up to know the Siddhas. From being a servant, they adopted us as their son and daughters, then came to guide us as a guru and finally came as a companion on the path sharing secrets with us. Their objective and mission is to make us Siddhas too like them and they shall wait eagerly for us to spread their teachings that came to us through the numerous experiences we have had, to others too, bringing every single man until the last man on the face of this earth to the state of Mukti as Swami Vivekananda pledged.

Coming to the Siddhas they tell us that life is a combination of many possibilities and probabilities. Life has so many options, choices, routes, and paths. The choice is ours to choose. At times karma forces us to pick a path that we regret later. But it was meant to serve us as a lesson and teaching, something we wanted to experience at the soul level. Pain, suffering, and misery are choices we made too, although unknowing to us it was what our soul wanted to experience. Not knowing this we blame others for our misery including God. Not knowing this we shut ourselves up and sulk in the corner. Not knowing this we take our own lives. If we take everything as an experience that the soul asked for we can come to terms with life and all that it has to offer. Patience, acceptance, and tolerance is then reinforced in us. 

The Tamil movie "12 B" is a classic exploration of how life can take a different route when one either catches the bus or misses it. When the lead character boards the bus the future changes with a new set of experiences gained from the travel. When he misses it is an entirely different set of experiences. The beauty is that these two probabilities are shown running parallel. Of course, this movie is based on the Hollywood movie "Sliding Doors" that shows lives infinite possibilities. The trailer goes "Have you ever wondered what might have been? Would things be different if you caught the train instead of missing it? How much would your life change if you were 10 minutes early instead of 10 minutes late? Two lives, two chances, and a destiny that lies behind two sliding doors. Its a story of one woman and lives infinite possibilities. Her life is about to go down two different tracks."

CHERISH THE MOMENT

A scene is a compilation of several frames of pictures. Images of Mar's surface were pieced together to arrive at the following amazing 10-minute video clip. We are let in on the secret of making this video at https://nypost.com/2020/07/22/breathtaking-new-video-gives-4k-high-def-views-of-mars/

The video’s “journey across the surface of another world” was posted by Britain’s ElderFox Documentaries, which said it was created using digital photos shot by three NASA rovers — Spirit, Opportunity and Curiosity — and beamed back to Earth. They were then “stitched together” to create the illusion of a camera panning across the desolate and barren landscape — and provide what the narrator calls the “most lifelike experience of being on Mars.”

Time is an assembly or sequence of several moments. Moments merge into becoming a time frame. We do not see the miracles happening at the moment until after several moments have gone by. Swami Prabhavananda says,

Time is a sequence of moments and hence a sequence of the mutations of the gunas which take place at every moment. We only become aware of these moment changes at intervals when a whole series of them has resulted in our senses. We are not aware from moment to moment that a bud is opening but at the end of a series which may take several hours we recognize the mutation, the blossoming flower.

The gunas form this universe in order that the experiencer may experience it and thus become liberated. When liberation is achieved the gunas have fulfilled their purpose. The sequence of mutations of the gunas comes to an end. 

But why talk about the end when there is life all around us each moment. But we miss to see it in all its glory. When was it we last saw the moon in the sky, not momentarily but following it for some time? When did we take in the cool breeze that brushes our faces reminding us of its presence? Nature keeps knocking on our doors but we have shut it out from our lives. But as Swami Prabhavananda says we only seem to see the larger events after it has taken place fully or completely. We only see the thunderstorm that blows away homes and trees. We only see the fury of the hurricane that rages across the country. We only see the devastation that nature does but not its beauty. Hence nature comes to remind us of its presence in a big way.

The saints saw and sensed all of life in totality, as they had come to an awareness that they are a part of all. We choose to see life as existing in another human being or animal, but fail to see the same in the plants, the minute insects, the microscopic organisms, and the cells, mutating each moment. We fail to see these wonders taking place every moment for we are preoccupied with something else elsewhere or in the future failing to pay attention to what is on hand. We never live in the moment. Our mind is always preoccupied with everything else except the task on hand. As we become accustomed to a task it becomes automatic hence we do not give it its due attention. Rarely do we get so absorbed with the task on hand to the extent that we forget ourselves, giving our heart, soul, and senses fully into it. We are missing many precious and memorable moments go by these days as we are busy manipulating our handphones and cameras.

On the other hand, a child is always fully absorbed in the moment be it just looking at a page from a book or playing with his or her toy for hours. Have you noticed how difficult it is to bring a child away from what he or she is doing? They are so engrossed in the task that everything else can wait, even hunger, peeing or sleep. While absorbed in his or her moment they do not fail to absorb all the sounds that go on around them too. I used to wonder what goes on in the minds of these children each moment. I used to sit and watch my 3-year-old granddaughter grow up. She teaches me a lot. We have a lot to learn from them, for the child is the closest representation of divinity. I would rather be in the presence of a child than a holy man. The child does not put on a face or a show. We have the divine living around us as a child, bringing cheer, happiness, and joy to an otherwise dark world of prejudice, jealousy, anger, and hate. Children do not judge, they do not know from right or wrong. Experience teaches them to avoid the flame and love rain. Agathiyar too told us there is no right or wrong; our experiences shall show us which is which. Cherish those moments with the child for he/she shall grow up too and fast and step into the ugly world of adults.

But sadly, we rush the child to walk fast, eat fast, etc and grow up. Children who need to explore the world around them and play are given workbooks instead or smartphones or are glued to the TV set or online videos. Children are practically dragged along the road to keep up with the tempo that we have come to be accustomed to. The poor child doesn't even have a moment to take in his surroundings. He is rushed through from one environment to another, from his home to the school or babysitters, to the busy malls and the gated homes of relatives and friends. We make them into another monster or a machine like us.

Imagine being like a little child again and believing everything you hear. There is something so wonderful about that trusting, open-hearted naivete that God loves. The more I have grown up, the more I realize that maturity in Christ is all about “growing down.” It is about becoming a child again. Not being childish but being childlike in our ways and our thinking. (Source: http://www1.cbn.com/Devotions/being-a-child)

Henry Wei in his book “The Guiding Light of Lao Tzu”, Synergy Books International, writes that both Lao Tzu and Jesus consider reversion to the state of a child as necessary for salvation for entrance into the kingdom of heaven. In the eyes of Lao Tzu, “the infant with its pristine purity and innocence is the perfect symbol of Tao itself.” He goes on to say that one needs to bring tenderness in him. The child, like the breath at ease brings us to slow down, bringing us to live in the moment. Agathiyar has asked us to stay in solitude for certain moments of the day, abstain from any form of physical or mental activity, instead only watch the breath. This shall eventually lead us to the pace of slowing down and eventually sitting in samadhi where the airs merge and become still in Kevala Kumbakam. This is the right time he tells us.

Agathiyar asks us to do things at the right moment to see success in our venture. How do we know if its the right moment then? We are blessed if he comes to initiate us in carrying out the task. But then we should follow as told, starting immediately on the task. For when he tells to start on something, be it a venture, a remedy, a new business venture, an auspicious event, etc its the most favorable time, the planets are favorable, the people are all there to facilitate your work and all shall go on smoothly without any hitches and delay.

For someone who was asked to come to his worship some 8 years back, she decided only to turn up now. Agathiyar tells her that it was rather too late for her to be of service to him and put all her plans and desires to work on bringing fame to him. The time he stipulated to her was the ideal time for all her wishes to come true as the AVM group was intact; numerous events were held, puja and charity were at their peak too. Now since all that is no more, Agathiyar asked her to drop all her ideas and join the club and go within too.

We were rushed into bringing our daughter's wedding ahead in 2016 rather than in 2017 after Agathiyar through his apostles delivered the message to do so. The reason is only known to him. We carried out as told and are glad we followed as Tavayogi who came to Malaysia specifically to grace her wedding, took ill after some time and soon went into samadhi the following year.

I learned a lesson too in delaying something that was tasked to me. When he asks that I commission a bronze statue of his at Swamimalai and bring it over to the Jegathguru Sri Raghavendra Mrithiga Brindavanam Kinta in Ipoh where he shall reside and bless his devotees, I got to it immediately. An email I sent out to numerous metal casting workshops in an around Swamimalai-Kumbakonam saw Varadaraj from the Bronze Creative give me a call immediately telling me he would take up the job. Agathiyar stipulated the precise specifications and wanted his image to be a replica of that at Agathiyampalli. Varadaraj went over to Agasthiyampalli to see for himself and get the feel of Agathiyar there bringing back photos to aid in making the statue. All was timely and went well as dictated by Agathiyar until we intruded into his scheme and plan by having our own thoughts, assumptions, fears, and worries, deciding and taking matters into our hands. When we foresaw some delay in the completion and kumbhabhisegam or consecration of the Brindavanam, several people ask me to put on hold making the statue. Their advice was well meant considering as to where we were going to place Agathiyar after arriving in Malaysia in the event the opening of the complex was delayed further or worst still stalled. I put a word to Varadaraj to hold on. But as the opening kept delaying, I reconsidered to carry on with the task given to me whether the complex project saw its completion or not. Varadaraj resumed the job. But by the time it was completed and ready to be shipped to our shores, it was already year-end. I had wanted his statue to grace our home during his Jayanthi and Guru Puja that fell on 3 January 2010. I had informed the small group of devotees, family, and friends that they could expect to see Agathiyar as a statue that year. Unfortunately, as it was year-end, and since the Indian government had come out with a new ruling that required that all statues be certified by the authorities as new to put a stop to rampant smuggling of ancient statues abroad, Varadaraj faced delays in having the papers cleared to ship him out. We were unsure of his arrival until the eleventh hour. But Agathiyar came into the picture and worked his miracle, gate crashing into our home and his Vizha precisely a day before, not by sea but by air, bringing joy and happiness to all of us.

There is a price we pay when we do not adhere to the precise timings given by him be it regarding our ventures, marriage or matrimony, beginning a business or career, etc. We need to take heed of his advice and look out for the signs. We need to be alert and in the moment. Most of the time we are in a daze, a result of maya or illusion, and are never able to see through the screen, hence falling a victim or incurring losses or jeopardizing our own efforts.

Although we understood that we should not delay the matter if it comes from him, Agathiyar is known to shelve them at times for reasons only known to him. Although the Siddhas are beyond spacetime, we are very much at the mercy of the planets. The day we understand the tattvas and master them, we are free from their clutches. Then the planets become a guru to us.