In Sariyai which we are introduced to by our parents, grandparents, and ancestors, we are shown God as a super being that grants our wishes and looks over our shoulders. We appease them in return for favors by bringing them offerings and engaging in helping to keep their abodes clean, hosting, or participating in Vizhas or festivals for them.
The occasional devotee heads for the many temples and other venues where these festivals for the Gods are held or inauguration or kumbhabhisegams are carried out and returns home satisfied. He makes his way to these places again when the next event comes up.
The regular devotee has a favorite temple that he frequents regularly if not daily to see his beloved deity in his best attire or alangaaram. He returns satisfied and goes about his daily chores.
Many light an oil lamp and pray at the altar in their homes.
Very few take the time to sit in prayer in their homes though.
This is what we see in the present day. The reason is we are caught in a rush for only God knows what. So many things allure us and we think we need them to live a life of comfort. Comparing with others drives us to pursue the same hence spinning a web of troubles of our own making. As we see them happening to everyone else, we come to accept the fact that life brings with it a fair share of troubles and suffering. But when we cannot handle the load, then we look for quick fixes to our problems, not willing to understand the reason for all suffering. But the saints tell us that there is a way to end it all. The princely Siddhartha who later became Gautama Buddha, saw the sufferings beyond the walls of his kingdom and went in search of answers, and found it. It was to become the Middle Way.
Temples and worship have become another facet of life for man at least for a majority. There are those who pass by a temple but it never does occur to them to go in and pray or to at least investigate what is within the temple walls. They brush aside invitations from family and friends to follow. They are engrossed in their own world. It needs a miracle or a disaster or illness for some to bring them to take notice of the entity behind these walls. Awkwardly it takes another disaster to drive a devotee away too. When someone dear and close who is a staunch devotee is killed in a freak accident, it does drive us to question God and his existence. Hatred and anger arise within that have us shut all the doors and end our relationship with God.
Ali Hassan Bangwar wrote in the Tribune at https://tribune.com.pk/story/2344343/the-different-facets-of-life,
"Humans, societies and individuals have created a purpose of living in line with perceptions accumulated over time. These perceptions originate from knowledge gathered through the five senses and filtered by beliefs, doctrines and values. An interestingly harsh aspect attached to this is that experiencing life isn’t inherently free. We pay to live. The payment could be in the form of failures, desperations, dejections, agonies or torment. Most of today’s ultra-materialistic people exaggerate this price as being extremely unbearable and hence end up in cursing life. Many others rightly understand the cost and assume hardships to be the rent one has to pay for experiencing the blessings of life. For them the phenomenological experience of life is the greatest of all gifts. For the former, life is a liability, a curse. Rather than braving different realities, they mourn the challenges coming their way. Their thoughts are so much engrossed with negative energy that tranquillity and serenity can hardly set in. They might ask: how can life be termed a priceless gift if it hardly favours the beholder? Why, despite being a gift, does it cause disdain and agony?"
He proposes a solution too,
"The remedy is in accepting the bitter reality that life and challenges are inextricably linked with. All humans face hardships. However, one can lessen the severity of trials by changing their perception. Rather than being preoccupied by hardships and pessimism, looking for a solution or a silver lining can indeed create some semblance of serenity and peace. Accepting the outcomes of wishes and efforts with gratitude and living in the moment can also help let go of regrets and grudges. Ultimately, we need to change the way we think about life."
In short, he is asking us to be grateful for what we have. We visit the temple as if we visit the grocery store to make purchases. If only we knew the reason behind the establishment of temples of yore we would cherish them and not neglect them. On my maiden travel to India, I happened to stop at a Kaala Bhairavar temple which was not on the list given by Agathiyar in my Nadi reading nor one that I listed in my must-see list of temples. Deva from the agency, who drove me around, and I decided to stop over as we passed it. The temple priest found some time to chat with us after our prayers. He said that the temple like many others was neglected. When I went to carry out my parikaram or remedy at the Palur Sani temple, I heard the same story from the temple priest. Yet we are all aware of thousands of pilgrims heading for certain temples and filling their coffers to the brim, nay to the state that it overflows. What is the reason that we see some temples flourish while others are in a deplorable state? The Gods residing in both are one, aren't they? People head for those with the belief that their wishes would be granted having seen and heard miracles take place at these places or after praying in these places. As the nature of man is to investigate and if possible take a piece of the cake for himself too, he heads to wherever a miracle is shown and stands in line for one to happen in his life too. I guess this is why many individuals dish out miracles to capture people's attention and have a following that sustains their interests and living too.
I asked Agathiyar why devotees are not coming to Kallar ashram in thousands as we see elsewhere? He answered that only those who sought Gnanam would go there. In present times I guess another factor is that the medium of communication determines if devotees frequent an ashram or not. I guess it is pretty essential that English is spoken by the heads of ashrams to lure the none Tamil speaking seekers and devotees. Kallar lacks in that sense.
We have an affectuation towards miracles carried out but not the divine power behind it that sustains our every breath. We see the performer of the miracle and hail him but not the power that he brings together for the purpose. We fall for the showmanship but never go beyond it.
Agathiyar too I guess had to show me numerous miracles to allure me into the path. Or was all that a reward for heeding his call and seeking his ways? Nevertheless, he did show an abundance of miracles and does till this day. Many such miracles are shared on the pages of this blog.
It is true that we need these miracles to sustain our hold on the faith but we have to outgrow them too. A firm belief has to arise after seeing them. These stories should then be shared with others to bring them into the faith too. It gives them hope. Once he becomes a firm believer he then begins to take larger strides and walks briskly down the path with confidence knowing that the path shall lead him to his destiny or what is waiting for him. Confusion leaves him. He becomes fearless. He does not worry. He knows that he shall survive any ordeal. He knows that he is not alone. He knows that he only needs to stay on the path. Ramalinga Adigal sings in his Aanipon Ambala Kaatchi" (ஆணிப்பொன்னம்பலக் காட்சி) that the inhabitants of the higher worlds stood in awe and asked each other who was this mortal (Ramalinga Adigal) who had managed to come thus far?
23. கோபுர வாயிலுள் சத்திகள் சத்தர்கள் கோடிபல் கோடிய டி - அம்மா கோடிபல் கோடிய டி. ஆணி
24. ஆங்கவர் வண்ணம்வெள் வண்ணம்செவ் வண்ணமுன் ஐவண்ணம் ஆகும டி - அம்மா ஐவண்ணம் ஆகும டி. ஆணி
25. அங்கவ ரெல்லாம்இங் கார்இவர் என்னவும் அப்பாலே சென்றன டி - அம்மா அப்பாலே சென்றன டி. ஆணி
"At the portal in the tower,
there were Sakthis-s and Saakthaa-s in crores.
Their hues were white, red, and scarlet.
There, all of them asked, “Who is this man?”,
but I went past them.
I went past them,"
How would it be to be in the presence of God? I am sure that we all have had small glimpses of him or sensed his presence as we stood before him in his many abodes that are temples, shrines, samadhis, and caves in the past. We have had shivers go down our spine, and energies traverse throughout our bodies. Weird or peculiar feelings and emotions that go beyond our senses arise all of a sudden. Many are not in control of their body during these brief encounters. They cry profusely as if the dam has broken. The body cools down as it is drenched in tears. How do we explain these? Agathiyar tells us that he is these sensations. Know that we have connected with him or the presiding deity at the temple at that brief moment. Ramalinga Adigal describes this in his Agaval.
He says that the Amrit or amirtham or divine nectar flows throughout the body in these moments of ecstasy. He sings about the changes that take place when the divine descends on the human frame in lines 1449 to 1494 of his Arutpa.
தோலெலாங் குழைந்திடச் சூழ்நரம் பனைத்தும்
மேலெலாங் கட்டவை விட்டுவிட் டியங்கிட
என்பெலா நெக்குநெக் கியலிடை நெகிழ்ந்திட
மென்புடைத் தசையெலா மெய்யுறத் தளர்ந்திட
இரத்த மனைத்துமுள் ளிறுகிடச் சுக்கிலம்
உரத்திடை பந்தித் தொருதிர ளாயிட
மடலெலா மூளை மலர்ந்திட வமுதம்
உடலெலா மூற்றெடுத் தோடி நிரம்பிட
ஒண்ணுதல் வியர்த்திட வொளிமுக மலர்ந்திட
தண்ணிய வுயிர்ப்பினிற் சாந்தந் ததும்பிட
உண்ணகை தோற்றிட வுரோமம் பொடித்திடக்
கண்ணினீர் பெருகிக் கால்வழிந் தோடிட
வாய்துடித் தலறிட வளர்செவித் துணைகளிற்
கூயிசைப் பொறியெலாங் கும்மெனக் கொட்டிட
மெய்யெலாங் குளிர்ந்திட மென்மார் பசைந்திடக்
கையெலாங் குவிந்திடக் காலெலாஞ் சுலவிட
மனங்கனிந் துருகிட மதிநிறைந் தொளிர்ந்திட
இனம்பெறு சித்த மியைந்து களித்திட
அகங்கார மாங்காங் கதிகரிப் பமைந்திடச்
சகங்காண வுள்ளந் தழைத்து மலர்ந்திட
அறிவுரு வனைத்து மானந்த மாயிடப்
பொறியுறு மான்மதற் போதமும் போயிடத்
தத்துவ மனைத்துந் தாமொருங் கொழிந்திடச்
சத்துவ மொன்றே தனித்துநின் றோங்கிட
உலகெலாம் விடய முளவெலா மறைந்திட
அலகிலா வருளி னாசைமேற் பொங்கிட
என்னுளத் தெழுந்துயி ரெல்லா மலர்ந்திட
என்னுளத் தோங்கிய என்றனி யன்பே
பொன்னடி கண்டருட் புத்தமு துணவே
என்னுளத் தெழுந்த வென்னுடை யன்பே
தன்னையே யெனக்குத் தந்தரு ளொளியால்
என்னைவே தித்த என்றனி யன்பே
என்னுளே யரும்பி யென்னுளே மலர்ந்து
என்னுளே விரிந்த என்னுடை யன்பே
என்னுளே விளங்கி யென்னுளே பழுத்து
என்னுளே கனிந்த வென்னுடை யன்பே
தன்னுளே நிறைவுறு தரமெலா மளித்தே
என்னுளே நிறைந்த என்றனி யன்பே
துன்புள வனைத்துந் தொலைத்தென துருவை
யின்புறு வாக்கிய என்னுடை யன்பே
பொன்னுடம் பெனக்குப் பொருந்திடும் பொருட்டா
என்னுளங் கலந்த என்றனி யன்பே
தன்வச மாகித் ததும்பிமேற் பொங்கி
என்வசங் கடந்த என்னுடை யன்பே
தன்னுளே பொங்கிய தண்ணமு துணவே
என்னுளே பொங்கிய என்றனி யன்பே
This is the most esoteric and sublimest part of his work says Swami Saravanananda in his beautiful English rendering of the original in Tamil of Ramalinga Adigal's "Arutperunjhoti Agaval", published by the Ramalinga Mission, Madras. He quotes Ramalinga Adigal’s Agaval (verses 1449 ‐ 1473) on this transformation that took place in Ramalinga Adigal,
"The skin has become supple;
nerves function intermittently;
bones have become soft and the tendons have lost their grip over the muscles;
blood has congealed and semen has condensed into a solid ball;
petals of the brain blossom and elixir fill up the body system;
the face glows and breath becomes peaceful;
hairs rise on end and tears well up;
mouth utters the name of the lord and the sound of OM pours into the ears; the body becomes cooled and hands rise up in salutations;
mind ripens and melts and wisdom fills up the mental frame;
the ever pervading feeling has come to stay;
egoism vanishes and the soul attains bliss;
impurities get destroyed and purity alone remains;
illusory tendency vanishes and a longing for god’s grace swells up…’’
Swami Saravanananda explains, "At whatever age the aspirant gains illumination or the effulgence enters in him or emanates from within, some remarkable changes take place in the body frame. The divine light seems to change the very structure of the DNA’s and RNA’s in each and every cell of the body, with the result, that they seem to function in the opposite direction."
"Thus the process of transmutation being completed and perfected, the aspirant becomes the possessor of a golden body. This body with shrunken skin has become ever-youthful", an affirmation made by Ramalinga Adigal himself. "It has shaken off sleep, hunger, thirst, diseases from the system. It has been filled with divine light; it has developed immunity from all kinds of destructive forces."
He says "the whole body of Ramalinga Adigal was soaked with divine bliss and every cell of his body began to enjoy the felicity. It is said that each cell of the body possesses partial consciousness and rudiments of intelligence. The divine light that passes into the cell makes them fully awakened into perfect or near-perfect intelligence. The result is the perfect immortal physical body."
"Ramalinga Adigal compares the process of illumination of the cells with marriage with the compassionate celestial lady." He composed the song Peerataivu (பேறடைவு) where God tells him to be prepared to be betrothed to the divine shortly.
Swami Saravanananda hails Ramalinga Adigal and his Thiru Arutpa, "By his own self will, the Lord has expressed in the human body and come to exist as such. This is the theme and inner light of Thiru Arutpa. Arutperunjothi Agaval is the essence of Arutpa."
Swami Saravanananda starts his preface to his book with the statement, ‘Infinite God in Finite Man’. He says, "Man considered himself as a separate entity from God and as possessing a mortal body subject to decay and wealth."
This is why we still stand before him at his abodes praying that he fulfills our worldly desires, cures us of our illnesses and sufferings that we had brought onto ourselves if not through our past actions or rather an inaction, in this life or those vasanas or remnants of our actions or inactions that followed us as our shadow into this life from a previous.
Ramalinga Adigal proved in his life that "the view of meeting with death is a mistaken one and that God himself has manifested as each one of us and that we are eternal.… he manifests as human beings. Realizing that he is not separate from other beings and the divine effulgence, he led an inner life with the result that his thoughts, speech, and actions were all filled with divine compassion. When such a life and activity of divine compassion luxuriate, there begin to grow the inner lower siddhis... If we pray with singleness of purpose, the veils of ignorance will be rent asunder and the inner ever-growing radiance will be perceived by us."
This is what Tavayogi meant in speaking about coming out of the Bakthi movement into Gnanam. When this Arivu dawns on us, we take the necessary steps as outlined by Ramalinga Adigal above to step away from the normal routine of temple worship and go within. We bring his abode within and plead that he takes residence in us. Just as the external home altar or temple is kept clean and void of negativities, we keep the body and mind clean and clear. Hence the reason Ramalinga Adigal just like the other Siddhas before him has given much importance to this human body. Bakthi then is a prelude to Gnana.
"The human body is the temple and abode of the boundless benevolent jothi and also that of the dynamic polar forces. Therefore this body has to be first purified of all its dross and veils and made a fit receptacle to receive the divine radiance. With the aid of this radiance, the illusory human body can be transformed into a pure body (Sudha degam) followed by the body of sound (Pranava degam), and finally into a Gnostic body (Gnana degam). This body alone is considered as the proper vehicle for the attainment of mukti."
What about the mind then? How do we cleanse it? Swami Saravanananda describes devotion as the thawing and melting of the mind (intellect).
Swami Saravanananda like Ramalinga Adigal pleads to us that leading a life based on an exterior ephemeral state is no life at all; it is mere existence. "The aim of human life is to realize and gain the divine felicity in this world itself while there is yet time. Those who have attained the acme of creation, the human birth, must hasten to understand and achieve while there is yet time, the delightful bliss of the soul."
He adds that "Due to the differences in the levels of wisdom, will, and action (karma) that are found in the cosmic space, atmas have come to possess threefold bodies (Gnana, Pranava, Karmic)." Hence by abstaining from action, which results in both good and bad repercussions (Karmic), by bringing a change within us by uttering the sacred Om that intensifies the energies within (Pranava), would we then step into the state of the watcher that is Gnana?
"Slowly, his body through the intensity of concentration of the mind begins to generate the flame of tapas, known as psychic heat. We have to remove the blackish green veil that covers our soul. This veil can be removed only through the extreme heat of devotion and meditation. His body begins to cast off veil after veil of ignorance and emit radiation. The extreme heat generated in the body produces smoke at first; this smoke gathers up in volume and escapes through Brahma Randhra at the junction of the parietal bones of the skull. Slowly the quantity of psychic heat is increased due to intense meditation and concentration on the universal effulgence. Psychic smoke clears off and enhanced illumination results. The more refined the body and mind, the more divine illumination (Tejas, aura or nimbus) manifests in it."
Ramalinga Adigal sang to us a few verses on these veils that are much spoken about. He composed the song of the cuff when he came to bless us. We only managed to record a portion of it missing the beginning lines as we were caught unawares.
திரை எனும் திரை எனும் என் பெருமான் காட்டிய திரை அது....
என் அருள் அப்பன் அருள் ஜோதி அது...
சீர்ஜோதி அது பெருஞ் ஜோதி அது... ஏறும் பெரும் ஜோதி அது
என்னுள் அது ஏறும் போது திரை அது விலகியது...
என்னுள் அது ஏறும் நிலையில் ஜோதி அது ஜோதி அது...
திரை எனும் திரை அது அருட்பெருஞ்ஜோதி அது...
Ramalinga Adigal asked that we continue to hold on to the Holy Feet of "Appan Agathiyan" as he addresses Agathiyar. Agathiyar shall set aside the veil that hides Arutperunjhoti from us, he promises. Since we came to Agathiyar and his path, he will be the guiding light, he says. He asks that we continue on his path. Agathiyar remains a guiding light to us, then, now, and forever.
All said please do not neglect the temple. Temple worship is the stepping stone to arriving there.
We now understand why we were introduced to Kriyai, the next rung on the ladder. We were asked to do puja in our homes for the past 20 years beginning in 2002 first as an individual's puja that later brought the family in to become a home puja. In opening our doors to others with the arrival of Agathiyar in the form of a bronze statue in 2010 and with many more congregating in our tiny home to witness and participate in the Pournami puja in 2013 and in bringing this puja into the homes of other devotees in 2016 and expanding the circle by bringing the Siddha puja into temples, the groundwork was done. Then it was all brought to a sudden halt giving way to the pandemic to exercise its hold on our lives and lifestyles. The 2 1/2 years were spent in individual prayers and silent contemplation and in carrying out yoga that was taught to us. We had stepped into Yogam too.
Today Agathiyar has started going places again visiting and staying in the homes of devotees who invite him over, though the puja is no more for the adults and by the adults but for the children and by them in these homes.
We await to take on Gnanam that Agathiyar says is not gifted but we have to earn it as we travel the path within the chakras in our bodies. This journey is depicted in Ramalinga Adigal's "Aanipon Ambala Kaatchi" clearly.
