GIVING BACK

Courtesy of https://plus.google.com/u/0/+ramdass/posts

A beautiful quote. This is exactly what Agathiyar mentioned to me in my Nadi reading when I was wondering if I should continue performing rituals in my home as instructed. Agathiyar had ask that I perform libation or Abhisegam on the newly delivered bronze statue of his. Tavayogi Thangarasan Adigal asked that I perform the Homam or lighting of the sacrificial fire too. I did as instructed. But I did not want to end up becoming a priest. As it was I had already being a priest in my former life and a bad one too, neglecting his job and responsibility, and having harmed those next of kin and devotees too. Hence I had to take this birth, I was told by Agathiyar in the Kaanda Nadi based on my thumb print. I wanted to advance spiritually, come out of Bakthi and devotion and move on to Gnanam, as encouraged by Tavayogi. But to my surprise, Tavayogi himself advocates that I perform a Homam. He himself had started performing the Yagam, a sacrificial fire on a larger scale at his Ashram some years back.

Agathiyar hearing me question the purpose of doing rituals reveals in the Aasi Nadi later that I was doing it for the good of mankind and well being of Nature. Agathiyar also mentioned that karma can be removed by performing homam or yagam and prayers. Tavayogi who was conducting an annual celebration to mark the commencement and establishment of his Ashram, chose to commemorate and celebrate the Jayanthi of Agathiyar later with festivities and gala. He then began to include the lighting of the sacrificial fire or the Maha Prapancha Yagam together with this celebration. He told me the reason he was conducting the Yagam was to help pacify Nature that was creating chaos and havoc, affecting the livelihood and safety of the general public. This ritual which today has expanded to become the Sarva Dosa Nivaarana Maha Yagam, has a far fetched purpose too that includes, besides seeking protection from calamities and natural disasters, additional prayers and rituals for healing diseases and illnesses, removing curses or sabam and dosam of devotees and healing of the soul. Only after I was told about the magnificence of performing a Yagam, could I accept this responsibility. I began to give my heart and soul towards this venture. My family and friends joined in later.  

Tavayogi who advocated the path of Gnanam too was surprisingly led to build a Peedham and install a granite structure known as Aaru Aadhara Peedham on Agathiyar's instruction. Later devotees volunteered to have a couple of fiber statues of Agathiyar and Thava Murugan made, delivered and installed. Lately Agathiyar himself had a sadhu deliver a majestic rudraksham to be worshipped as a Shivalingam. When I was wondering why his Gnana Peedham was being transformed into a temple, Tavayogi tells me that it was for the public. Today Agathiyar has given his blessing to move to a new location some 2 kilometers away from the present Ashram. Agathiyar mentioned in the Jeeva Nadi reading at Kallar some days back that he was present at the new site. On investigating, Mataji discovers a granite statue of Nadhi and a Shivalingam under a very old Arasa maram or sacred fig tree (Ficus religiosa).

The Nandhi & Shivalingam that was mentioned by Agathiyar in the Jeeva Nadi at the site of the new Ashram. Photo courtesy of Shivaram

Tavayogi a clothes merchant decided to give back to society when he turned 50 years of age. Leaving his family to run the business, he went on a journey of self discovery, traveling and seeing most of India. At 60 Agathiyar instructs him to settle at Agathiyar Vanam in Kallar to serve society. The auspiciousness of Kallar was already mentioned in Agathiyar 12,000 even before Tavayogi came to settle at this place. The hymn when translated: The Kallar hills is Agathiyar's hill. It is also Supramaniar's hill. It is a place where Siddhas roam its jungles.

The hymn from Agathiyar 12,000

Today Agathiyar reveals why he chose Kallar in a Jeeva Nadi reading by Sri Ganeshan of Tanjavur. Agathiyar explains the auspiciousness of hills. The hills are generally known for the extensive range of herbs and medicinal plants. A plant on the lowlands would possess 100 times its potential in the highlands. Agathiyar also explains the reason for erecting temples and places of worship in the hills was solely to cater for the health and well being of devotees. Climbing the hills once a day itself is an Abhyasam or good practise. A hike will benefit man's 22,000 nerves. This is the physical benefit one gains in climbing hills. Speaking about the subtle aspect of this practise, Agathiyar says certain forms of karma is reduced with continuous worship and meditation at these places of worship. The level of the hardship one goes through in scaling these hills and mountains, is proportionate to the extent and reduction of one's karma. Agathiyar specifically mentions the Kallar hills as a place where one's past sins and wrongdoings, the forefathers wrongdoings, and sabam or curse is reduced speedily.

The revelation about Kallar hills in the Jeeva Nadi released by Siddhar Arut Kudil, Tanjavur

Through the above revelation I came to understand the events that took place when I began to climb Palani hill on my maiden pilgrimage to India in 2003. After alighting from the Ambassador I worshipped at Thiruavinankudi at the base of the hill. I then picked up prayer items at one of the numerous stalls at the foothill of Palani Temple before beginning my climb. As I took the first step, I could not move my lower limbs. They were so heavy. I used all my energy to move them, but they would not budge. I had to use both my hands to assist my legs climb the steps of Palani. I was sweating profusely. My throat was parched and dry. My chest was heaving. Yet I forced myself up the hill. As I approached the top of the hill I was on the verge of fainting. I looked around for a spot to lie down. I headed for the row of shops and dropped my frame on the ground, leaning to the wall of one of the stalls. All around me was white light with silhouettes of people moving around and speaking loudly. I lay there for some time before this phenomena cleared. 

After a while I thought I could walk. I stood up and made my way to Lord Murugan's sannadhi. I stood in line with the other devotees to have a view of the Lord. A priest approached me and practically snatched the bag of prayer items I was carrying along. He did ask if it was for archanai. I nodded. I stood peering into emptiness. A few minutes later he came back to pass me the offerings I had made, together with sandal paste that adorned the Lord. I did not know the significance of this sandal paste until I read an episode from the Jeeva Nadi Guru of Chennai's revelation of Agathiyar's Nadi.

Until today I cannot recall having seen Lord Murugan at Palani. As I move on along the corridor, turning a corner I came across an open door. There was a priest standing near the door and another at a desk or kalla petti and yet another young man standing with folded arms. I ask the priest closest to me if it was Bhogar's samadhi and he nodded his head. He lighted up the camphor and showed the flame or arathi. As I moved across the room to the exit, another door, I thought I should sit for a while. As I passed the young priest with folded hands, he reached out for a tumbler placed on a cabinet. He told me it was libation milk or abhisega paal and handed it to me. I drank it and handed over the vessel to him. I took my place near the exit door. After a few moments as I opened my eyes, the priest who was now standing in front of me, handed me some sacred ash or vibhuti prasad and flowers. I pick myself up and left the room thanking him with a nod of my head. Surprisingly the line of devotees who were in front and behind me until then, were nowhere to be seen. I was with the Lord all alone, besides the 3 priests.

As I walked out of the corridor into the open I was 'floating in the air', walking effortlessly, as if riding on a float, magic carpet or ther. It was so blissful. I came round and round the temple not able to end my blissful walk. Eventually I decided to return to the car and started my descent. I was figuring out what had taken place at Palani that day. After 2 years Agathiyar explains in the Aasi Nadi. From the above revelation of the Jeeva Nadi too I understood further why I had so much difficulty walking the steps of Palani that day.

A DEVOTEE FROM RUSSIA AT KALLAR ASHRAM

Evgeny Volen Orlov @ Shivaram Jyoti from Russia journeyed to Kallar recently. He spent most of his time at the Ashram. He was blessed to have a reading from the Jeeva Nadi too. 

He writes about Tavayogi, "Thavayogi is a great person who i feel was interested first of all in spiritual experience, but Agastya said him to serve people through making ashram, and now new one is preparing for building".

Siddha Heartbeat thanks Evgeny Volen Orlov ( https://vk.com/shivaram_jyoti ) for these photos of his memorable moments at Kallar Ashram.

Site of the present Kallar Ashram

Tavayogi Thangarasan Adigal poses for the camera in front of his Ashram

A devotee at Kallar Ashram

Simbu and Agatheeswari with a devotee. Mataji is in the background

This cute and cuddly thing lives up to its name. She is extremely curious. The moment someone unzips a bag she immediately rushes to explore. For some reason she is fond of bags and packages. She used to share my blanket when I was at Kallar with my family - Editor

Evgeny Volen Orlov at Kallar Ashram

Site of the new Kallar Ashram

Agathiyar through the Jeeva Nadi reading at Kallar mentions that he is at the new site. Upon taking the lead Mataji comes across this wonderful sight of an existing site of worship

Work in progress at the site of the new Ashram

THE GIFT OF A GURU PART 2

Once when Guru Namashivayar was fanning his master, he began to hit his side with his hands. The master asked his student what he was doing. Guru Namashivayar replied that he was putting off the fire that was engulfing the curtain at Chidambaram (temple). On another occasion the senior Namashivayar told his student to dispose off his vomit in a place where no one would step on it. Guru Namashivayar figuring that there was no safe place, drank his master's vomit. When he returned, his guru asked him where he disposed the vomit. Guru Namashivayar pointed to his stomach. When Guhai Namashivayar realized that his disciple Guru Namashivayar had himself attained a status at par with him, that of a guru, he had him leave Thiruvannamalai for Chidambaram. But the junior Namashivayar refused to budge. He instead pleaded to his master to reverse his directive, allow him to continue staying with him, having a daily darshan of him and serving him forever. Realizing that Guru Namasivaya was very much attached to the physical form of his, Guhai Namashivayar told him, "If the Lord there gives you darshan even as I do myself, stay there. If not, come back here." Only after hearing this from his guru, Guru Namashivayar agreed to leave for Chidambaram. True to his guru's words when Guru Namashivayar arrived at Chidambaram temple, he saw his master's form and remained at the temple henceforth.

Read further about these great masters at http://www.arunachalasamudra.org/gurunamasivaya.html

When my family and I visited Tavayogi Thangarasan Adigal's Kallar Ashram in 2013 after he invited us over, he called me aside and told me to bring my family to Ooty and let them have some fun and enjoy the boat rides. He said, "You and I might not need, bring them over", understanding pretty well that they were children and young. 

When we left for Kallar, my wife mentioned to me her wish to see Tavayogi conduct a prayer while we were there. While boating on the lake at Ooty, I passed the word about our wish to see the prayers at Kallar Ashram to Mataji Sarojini Ammaiyaar. I suppose she must have mentioned to Tavayogi for he was preparing for a puja the next morning. I brought out a few copies of the Sidhar Potri Thoguppu, a compilation of Siddha names and hymns that I had compiled and printed. Tavayogi and Mataji happened to notice these copies and flipped through them. I explained that we were singing these songs during our prayers back in Malaysia. They were impressed and to my surprise, Tavayogi told me, "You shall sing today". Tavayogi started the prayers with a couple of songs and then turned to us and asked us to continue. We were honored to be given an opportunity to take the stage that day and sing to our hearts delight. Surprisingly he asked us to sing again the next day too. As we ended the session, Tavayogi blessed us by applying the sacred ash on our foreheads and said something that brought further delight to our hearts. "I had a worry. I had sowed some seeds in Malaysia, and was worried if it would grow. Today I have no more worry".

After having packed our bags and just as we were about to leave, to my surprise Tavayogi handed me a Patharatchai or Paduka and a Vaasi kol. I was filled with joy receiving this gift from him. Just a week before our arrival, the stala vritcham which was a nuna maram or noni tree (Morinda citrifolia) had fallen due to strong winds. Tavayogi had someone chop up its trunk and shape it into these beautiful footwear and staff. We were blessed to bring back home a part of Kallar Ashram and with it it's spirit.

Agathiyar pointed out the significance of the Paduka and Vaasi kol to us through a Jeeva Nadi reading for Surendaran Selvaratnam later in Kallar. Suren having fixed an appointment with Mataji to read the Jeeva Nadi, left for Kallar from Bangkok where he was on assignment.  In the reading Agathiyar told him that he was in the form of the Paduka at Suren's home. When I received the Paduka from Tavayogi, I wanted to pass the existing pair that I was worshipping to Suren as he was seeking to purchase a pair for himself earlier. I put a word to Tavayogi and he consented. We were amazed when Agathiyar too gave his consent. 

When my nephew was visiting Supramania Swami upon my request, Swami asked us to help out financially in building a temple for Lord Murugan in his village. We agreed to do so. Later he told me over the phone that it would be near his Guru Yogi Ramsuratkumar's Ashram and not at his village. Swami eventually found a suitable plot of land and purchased it. Work started on the temple foundation as we sourced for more funds. Meanwhile I asked Swami to put up a kudil for him to stay, which he did. Later when I visited him in 2005, I mentioned to him the reason I opted to help him gather funds to undertake the massive task of building a temple, he listened intently. Sitting in the living area of his newly build kudil on the grounds of the yet to be built temple, I repeated the story I read in one of Thavathiru Rengaraja Desigar's publication. Agathiyar had helped Lord Murugan, then known as Supramaniar, to set up a kudil and look into all his daily needs while Supramaniar continued his meditation and  his austerities in peace. Later when Supramaniar attained jhoti he promised Agathiyar to repay his kindness. I told Supramania Swami that I had a hidden agenda in helping him. I had selfish motives. I too desired something to that extent. To my surprise Supramania Swami immediately without another moment of thought told me that all his tavam was for me. I did not understand the intensity and implication of his words then. But I realize now that he had given away all of his 40 years of hard work that he had put into his austerities. I also remember him telling me that one should leave behind his merits before parting with this world, and he did just that.

THE GIFT OF A GURU PART 1

Photo composition by Bala Chandran Gunasekaran

Man has always been seeking his creator. He calls him God. The search has ended for some; it is ongoing for others; and to many others has not started yet. Along the way, he meets with those who have seen God; had experienced God; have felt the presence of God. Those who have seen God are called Gurus. The Guru or the Master shows man God - his creator.

The Siddhas have seen God. Agathiyar choses to address God as Erai. The Siddhas are forever willing to guide man back to Erai's abode. That was the wish they put forward to Erai. From Velayutham Karthikeyan Aiya's posting in his blog SITHTHAN ARUL at http://siththanarul.blogspot.com we understand the compassion of the Siddhas towards humanity. Karthiyen Aiya’s blog entry brings us back to time immemorial where the Siddhas, being compassionate and kind, put forward to the Almighty, who they prefer to call Erai, their wish to guide and save humanity. The Siddhas had wished that whoever seeks them out for solutions to their problems and surrenders to them, he shall be pardoned for his past deeds, however bad and evil they may be. The Siddhas asked that man shall not be put through the trial and tribulations and made to face the consequences of his actions but instead will be saved. Erai granted the Siddhas their wish. Simply said coming to the worship of Siddhas helps to break the chain of karma. The Gnana Thiravukol or key is provided by the Siddhas. After the audience with Erai, the next instant the Siddhas wrote down; the reasons for each individual’s sufferings; listed out solutions and remedies; wrote down ways and means to overcome or end the seeker's problems, sins, diseases, illnesses and sufferings. They wrote them in Tamil prose on dried palm leaves. This writings came to be known as the Nadi. Hence the Nadi came to be written for every individual. 

Below is a translation of Karthikeyan Aiya's post,

“The Siddhas are those who knew the past, present and the future. They were gnosis. The Siddhas were similar to a company’s secretary. The Siddhas were God’s messengers. The Nadi has been written by Siddhas for us to know about our past, the present and the future. Many have corrected their lifestyle after listening to the explanations, heeding the instructions and carrying out atonement. Many more had regained their health and peace of mind. When those who had prayed to God and had yet to receive God’s blessings, approached the Siddhas instead, they immediately received God’s blessings.” 

Though the Siddhas are waiting to help mankind, Karthikeyan Aiya adds that one has to seek out the Siddhas to solve his problems.

Reading Karthikeyan Aiya’s blog that carried stories of individuals who had seeked out the Jeeva Nadi in the possession of the Jeeva Nadi Guru of Chennai, for answers to their problems, dilemma and sufferings was both enlightening and revealing. Later having purchased the 5 volumes of the Nadi Guru's writings, NADI SOLLUM KATHAIGAL published by Aranthangi Shankar, and reading more real life stories of how Agathiyar came to the aid of individuals seeking solace and peace, threw more light into this amazing and mystical phenomena called the Nadi and their authors, the Siddhas. Along the way, I came to read about the many revelations in various other Jeeva Nadi in the possession of gifted souls including my Guru Tavayogi Thangarasan Adigal of Kallar Ashram at agathiarkallar.org; Sri Ganeshan of Siddhar Arut Kudil of Tanjavur; the Gnana Skandar Jeeva Nadi of Skantha Ubasagar P.D. Jegatheeswaran at http://kaumarapayanam.blogspot.com/; the Jeeva Nadha Brahma Suvadi of Sri Muthukumara Swamy; Sri Ramani Guruji at http://www.arulvanam.org and https://ramanans.wordpress.com/2012/02/20/; Sri Dharmalinga Swamigal at http://kagapujandar.com/astrology/; the Agathiyar Nandi Brighu Naadi of Sri Selvam; and finally back in Malaysia my dear friend and Nadi Guru Sri T. Ramesh. 

I learnt much about Agathiyar, the Siddhas and the workings of the Siddhas and the Nadi, through the amazing revelations from these Nadis. Walking the path of the Siddhas brings us out of the web that we have spun around ourselves for ages and many births. Walking the path of the Siddhas brings us closer to Erai. As Agathiyar mentions man can hasten his spiritual advancement if he has a yearning to attain Erai Gnanam or Wisdom, uses this wisdom well, sees all as an illusion and a result of his ignorance, and begins to follow the dictates of the Siddhas. 

The Secret of the Gurus 

Sadhu Natanananda quotes Sri Ramana Maharishi from ‘SRI RAMANA DARSANAM’, “I have seen God! I have seen him face to face! I am seeing God just as clearly as you are seeing me. Those who have seen the truth can also show it to others. There is no room for doubt in these revelations.”

Richard Schiffman quotes Sri Ramakrishna Paramahansa in his ‘RAMAKRISHNA - A PROPHET FOR THE NEW AGE’. Ramakrishna too voices the same experience,“God can be seen and spoken to just as surely as I am seeing you and speaking to you. If anyone really wants to see God and if he calls upon Him - God will reveal himself. That’s for certain.” 

Tavayogi Thangarasan Adigal in replying to my wish to see God and his Messengers, answered, “It is possible to see Agathiyar and Ramalinga Adigal," but continued with a question, "But is that what you want?” 

The Siddhas who had walked ahead of us on this path, had reached the destination and seen the truth. They then revealed the truth to their disciples and made known the knowledge through their writings. 

The Need for a Guru 

Is a Guru necessary? Can’t one find his own way to God and God realization? Ramana Maharishi strongly believed that the spiritual energy of a master could transform man’s consciousness as Truman Caylor Wadlington writes in his book YOGI RAMSURATKUMAR - THE GODCHILD OF TIRUVANNAMALAI, (Wadlington, Yogi Ramsuratkumar-The Godchild Of Tiruvannamalai), 

“Ramana Maharishi seldom wrote, but in his prose and verse he laid great emphasis upon the age old verity which asserts that the spiritual energy of a master transforms the consciousness of men. He claimed that nothing was equivalent to association with adepts as a means to attaining the supreme state.” [1] 

Swami Muktananda explains why one needs a master in KUNDALINI - THE SECRET OF LIFE, Siddha Yoga Publication, 1994, (Muktananda, Kundalini - The Secret of Life, 1994), 

“If he tries to discover a path by himself, he will simply go around in circles, walking for a long time but never reaching his goal. The Guru has found everything you are seeking; that which you want has become the Guru’s wealth. The difference between you and the Guru is that you are the seed and the Guru is the full-grown tree; you are the beginning, and he is the end.”

In SECRET OF THE SIDDHAS, a Siddha Yoga Publication, 1980, (Muktananda, Secret of the Siddhas, 1980) Swami Muktananda explains further the concept of the Guru, 

“One’s hands can remove moss from water but they cannot create water. Forgetfulness of one’s true nature is the moss of ignorance that muddies the experience of the self. The Guru is the means of removing it. Just as the wind disperses the clouds but does not create another blazing sun, so the grace of a Siddha simply removes the veil of ignorance so that one realizes that one is already perfect.” 

“For this reason, all scriptures and Sadhana are simply means of washing away the filth of ignorance. They have no ability of their own to reveal the wisdom of the self because that principle is self-existent, perfect and always manifest.” 

Similarly the Siddhas work on one’s Karma so that he is free from the results of his past actions and can start afresh on a new chapter of a spiritual journey as planned and ordained by the Siddhas. 

Swami Muktananda proclaims that the Masters themselves were the secret! Paul Zweig in the introduction to Swami Muktananda’s THE PERFECT RELATIONSHIP, Syda Foundation, 1985, (Muktananda, The Perfect Relationship, 1985) writes, 

“He (Swami Muktananda) felt that Gods ‘secret’ was not contained in any Sanskrit formula, ancient ritual, or technique of meditation; that severe austerities and physical deprivation would not reveal it. He felt that the ‘secret’ resided with great beings, with saints; they were themselves the ‘secret’ and he could learn what they were by loving them and sitting at their feet. After almost twenty five years he (Swami Muktananda) met Bhagawan Nithyananda who became his Guru.”

“Swami Muktananda explains over and over again that only the Guru can point the way on this subtlest of all paths,” writes Paul Zweig in the introduction to Swami Muktananda’s THE PERFECT RELATIONSHIP published by Syda Foundation, 1985, (Muktananda, The Perfect Relationship, 1985). Paul Zweig adds, 

“Swami Muktananda himself travelled all over India seeking a Guru. He became a monk at the ashram of Siddharuda Swami. After almost twenty-five years, he met Bhagawan Nithyananda who became his Guru. Swami Muktananda realized that the ‘secret’ was with the Guru and so the need for one to learn at the feet of such a Guru. Paul Zweig writes, “In a flash of self-understanding he knew that he had found his other half; that now he was whole again.” 

Swami Muktananda stresses, 

“Without the Guru’s company, it is difficult to contemplate the self. Without the Guru’s teaching, there is no discipline in one’s life. Without the Guru’s blessing, there is no love. Without the Guru’s knowledge, there is no end to desire, the intellect does not receive the light of wisdom, and the delusion and pain created by duality are not eradicated, nor are doubts dispelled. The Guru is as necessary as Prana, the life force, is necessary to the body.” 

Swami Muktananda’s Guru, Bhagawan Nithyananda too spoke of the importance of a Guru. He told Muktananda, 

“Meditation on the Guru gives you life. All knowledge is in meditation on the Guru.” These words were like a Mantra to Muktananda. 

Ram Dass in PATHS TO GOD – LIVING THE BHAGAVADGITA, Harmony Books, 2004, (Das R., 2004) writes, 

“A Satguru is the one who is the doorway. Along the way, however, there are the Upagurus. They are teachings for us; they are like marker stones along the road – teaching rather than teachers.” 

It is beautiful to read that we are surrounded by a web of well wishes waiting to help us get free, as Ram Dass writes, 

“We look around and see that we are being guided, protected. Besides the Satguru and Upagurus on the physical plane, there are astral guides, beings on all those other planes as well. We are surrounded by a web of well-wishes, all wanting to help us get free.” 

The Siddhas are ever waiting and hoping that an aspirant or a likely candidate should stumble upon them where they could take him in and groom him to become another Siddha at par with them.

Searching For a Guru 

Swami Shivananda of Rishikesh says about seeking the Guru, 

“Let each man take the path according to his capacity, temperament, and understanding. His Satguru will meet him along the path. Listen to all, but follow one. Respect all, but adore one. Gather knowledge from all, but adopt the teachings of one master. Then you will have rapid spiritual progress. Once you choose your Guru, implicitly follow him. God will guide you through the Guru.” 

Swami Shivananda himself went in search of a Guru and explains how he benefited from the association with the Guru. After serving as a doctor in Malaya Shivananda decided to quit his career and become a mendicant in 1923. He writes, 

“I led the life of a wandering monk, just for a short period, in search of my Guru and of a suitable place charged with spiritual vibrations, for spending my life in seclusion and to do rigorous Sadhana. I met many Mahatmas and learnt wonderful lessons. A deep study of the ways of Mahatmas opened my eyes and gave me strength to stick to rigorous Sadhana in the right direction.” 

“I came to Rishikesh in June 1924 and found it my destination. I found Rishikesh an ideal place for intense and undisturbed spiritual practices true for all seekers after truth. I prayed to the Lord for his grace. From the sacred hands of Paramahansa Viswananda Saraswati, I received holy initiation on the bank of the Ganga on 1 June 1924. My Guru gave me initiation and enough spiritual strength and blessings.” 

Yogi Ramsuratkumar too went in search of a Guru. In 1947 with a burning desire to realize his innate divinity, he set off in search of a master. The search for his spiritual father brought Ramsuratkumar first to Sri Aurobindo and later to Ramana Maharishi. After spending three days with Ramana Maharishi he moved on to Swami Ramdas. When Ramana Maharishi followed by Aurobindo, passed away, Ramsuratkumar thought that he should offer himself to the remaining sole savior Ramdas. Ramsuratkumar had at last found his master. Although he had seen Ramdas numerous times before, he came to recognize Ramdas as a truly great Siddha now. 

Truman quotes the yogi on his three masters who worked on him, 

“This beggar had three fathers. There was much work done on this beggar. Aurobindo started, Ramana Maharishi did a little and Ramdas finished.” 

When some went in search of their Gurus, for others the Gurus came in search of them. Gnanananda describes with passion and gratitude on his acquaintance with his Guru, 

“This world is a river in spate with strong currents of strife, sorrow and agony threatening to engulf us. Nevertheless, good fortune it was that rescued me from these dangers and seated me firmly on the effulgent rock of Shivaratna. His grace enveloped and took full possession of me in time before I was drowned. My master was waiting for me under a tree on the shore and the powerful glow of his eyes drew me automatically to him like a magnet.” 

Paramahansa Yogananda in his AUTOBIOGRAPHY OF A YOGI, Self-Realization Fellowship, 1990 (Yogananda, Autobiography Of A Yogi, 1990) describes the sacred moment when he met his Guru Sri Yukteswar, 

“Together Habu and I set out for a distant marketplace in the Bengali section of Banaras…... As Habu and I moved on, I turned my head to survey a narrow inconspicuous lane. A Christ like man in the ochre robes of a Swami stood motionless at the end of the lane. Instantly and anciently familiar he seemed.” 

And thus began a divine relationship between master and student.

Meeting the Guru 

Lucy Cornelssen in “HUNTING THE “I”, Sri Ramanasramam, 2005, says, 

“If you are ready for him, he will meet you without any searching for him on your part. And only then can you be sure that he is the Guru for you.” 

Swami Muktananda writes, in WHERE ARE YOU GOING. A GUIDE TO THE SPIRITUAL JOURNEY published by Syda Foundation, 1989, (Muktananda, Where Are You Going? - A Guide To The Spiritual Journey, 1989), 

“Such guides exist…they enter our lives when we are ready to know the truth about ourselves, when we are ready to discover our own inner reality. Meeting us inwardly and outwardly, on every level, at every stage of our journey, the Guru accompanies us so that we may arrive at the goal. Meeting the Guru, we have an experience of the truth. Meeting the Siddha Guru, we receive the blessings of all the perfected ones.” 

Just as Swami Muktananda writes, “Meeting the Siddha Guru, we receive the blessings of all the perfected ones,” Siddha Konganar in a prayer to Agathiyar mentions that the mere mention of Agathiyar’s name, one has the entire Siddhas attention and glance on him.

Chant Agathiyar’s name,
For he shall gift to you all the eight Siddhis,
He shall present you the mendicant’s attire,
Then all Siddhas will converge and salute,
No one will be deprive of witnessing the Jothi or light,
Agathiyar was a yogi born of fire,
This truth shall prevail throughout the 1008 worlds.

அகத்திய மாரிஷி நமா என்றென்றோது
அஷ்ட சித்து தனை ஈவார் குளிகை ஈவார்
அகத்தியரே காஷாய வேடமீவார்
அப்போது சித்தரெல்லாம் கைக் கொள்வார்கள்
அகத்தியரைத் தெண்டனிட்டு மேரு செல்ல
யாருக்குந தடையில்லை அரசே யென்பார்
அகத்தியர் தாம் எக்கியத்தில் பிறந்த யோகி
ஆயிரத் தெட்டு அண்டமெல்லாம் ஆணையாச்சே

Swami Shivananda says, “He alone can show you the path to attain God, who is the Guru of Gurus, and obviate the snares and pitfalls on your path.” Agathiyar is one such Guru. 

Gordon Matthews in his translation of Meykanda Devar’s SHIVAGNANA BOTHAM (Matthews) writes, 

“When the soul in association with the senses and intellectual faculties is immersed in earthly experience, it knows the non-real through the non-real, but it does not know itself or God. However, when God comes as a Guru and teaches the soul, the soul is made to see that the world of experience, evolved from Maya, is non-real. It ceases then to identify itself with the non-real and to depend upon it; and in so doing it discovers its oneness with God.”

“By reason of the soul’s virtue in previous births, God, who has been immanent in the soul, making it know, now vouchsafing to take the form of a Guru, initiates the soul in the Saiva mysteries, saying, “O thou son of a king, fallen among savages, the senses, and brought up by them, thou hast been ignorant of thy true greatness and hast wandered in ignorance.”

“The primal one himself teaches these souls as a Guru: for in the form of consciousness he is in union (with him). When because of the soul’s meritorious practices the primal one enlighten the soul as a Guru…”

Below is a summary of the states of the souls, their remaining impurities and how the Guru appears to them.

• State of the soul - Vijnanakalar 
• Remaining impurities - Anava Malam 
• Form of the Guru - Do not need an external Guru to instruct them. Lord Shiva confers grace through Satinipatam, which is descent of Sakti into the soul and remains inside them acting as the inner guide.
• “To Vijnanakalar, souls involved only in Anava, he comes as the inner principle of the soul’s consciousness; he himself appears, as true knowledge.”

• State of the soul - Pralayakalar  
• Remaining impurities - Anava and Kanma Malams  
• Form of the Guru - Lord Shiva appears as divine God and confers grace through Satinipatam, which is descent of Sakti into the soul.
• “To Pralayakalar, souls affected only by Anava and Karma, he comes as a Guru in Shiva’s form; he himself standing before them as Guru imparts true knowledge.”

• State of the soul - Sakalar   
• Remaining impurities - Anava, Kanma and Mayai Malams   
• Form of the Guru - Lord Shiva appears as a Satguru who expunges all impurities, and confers grace. 
• “To Sakalar, souls immersed in all three impurities, God comes as a Guru of human form; he imparts it concealing himself as a Guru.”

“These souls obtain knowledge by austerities previously performed: for when the soul in previous births has performed Sariyai, Kriya, and Yoga, these meritorious practices reveal the knowledge which is the right path, but do not they give deliverance. Those who have performed these practices enter the respective heaven. In order that they may sever the attachment of desire, they are born again in high station for the performance of such works, and attain knowledge.”

Veeraswamy Krishnaraj in his comprehension of Arulnandi Shivachariyar’s SHIVAGNANA SIDDHIYAR writes, 

• “Those souls that are rising, Vijnanakalar - the highest class of souls among the three mentioned in SHIVAGNANA SIDDHIYAR with only one impurity known as Anava Malam, do not need an external Guru to instruct them. Lord Shiva by remaining inside them as the inner guide rids them of the Anava Malam, bringing the merits and demerits to a resolution and conferring spiritual knowledge or divine grace known as Saktinipata, the descent of Sakti into the soul. Vijnanakalar receive Gnana from Lord Shiva himself as the incorporeal inner guide.”

• “To Pralayakalar with Anava and Kanma Malams, Lord Shiva appears as divine God.”

• “Lord Shiva appears to Sakalar with Anava, Kanma and Mayai Malams in human as a Satguru.”

The first two appearances are direct, receiving help from Lord Shiva, meaning that there is no physical presence of Shiva offering help. The third is indirect in the form of a human Guru [Aasaan-Murthi].

For those who are not fortunate to have a personal Guru, Swami Shivananda suggests that he take God, the Guru of Gurus in Shivananda’s words, as his Guru, 

“If you have no Guru, take Lord Krishna or Shiva or Rama or Christ as your Guru. Pray to him. Meditate on him. Sing his name. He will send you a suitable Guru.” 

Ramalinga Adigal took Lord Murugan as his Guru and ventured to become the greatest Siddha ever to walk the face of the earth in the past millennium. So did Arunagirinathar and Pamban Swamigal of recent times. The Siddha Avvai took Lord Ganesa as Guru and attained enlightenment while the sixty-three Tamil Saivite Saints (Nayanmar) became enlightened by the grace of Lord Shiva. 

Tavayogi Thangarasan Adigal and Thavathiru Rengaraja Desiga Swamigal expound the effectiveness of having faith on the Siddhas, Siddhas who had realized the truth. Their Mantra is “Potrinal Unathu Veenai Agalum Appa”, which literally means, “Praise the Siddhas and your sufferings shall end.” Similarly, Tavayogi Thangarasan Adigal and Thavathiru Rengaraja Desiga Swamigal advocated the path of surrender and submitting to the Siddhas. The Siddhas had attained God; they are fully capable of showing us God. Swami Muktananda assures us that the power of the Siddha lineage fully supports the Guru, and once a seeker has received Sakti, the lineage stands behind him, protecting him as he moves towards the goal. We need to put in the necessary effort and pray that the Lord showers his grace on us. Then it turns out to be a successful venture. 

Richard S. Weiss in RECIPES FOR IMMORTALITY, MEDICINE, RELIGION AND COMMUNITY IN SOUTH INDIA, published by Oxford University Press, Inc., 2009 (Weiss, 2009) says it beautifully, 

“Human effort is successful only with divine assistance.” 

The Grace of the Guru 

Swami Chidvilasananda talks about the grace of the master in the DARSHAN a Siddha Yoga Publication, May 1992, (Chidvilasananda, Darshan, 1992), 

“Grace has the power to cleanse us completely. Allow grace to function through your mind, your intellect, your body, your dreams, and your speech, and you continually live in grace rather than in the creations of the mind. Grace comes from a master. When you have grace you have everything.” 

“Whatever brings you to the Guru, if you are really open to what the Guru has to give, unfailingly you do find relief and an experience of inner transformation.” 

The Guru will go to any length for the disciple, she says, 

“A true Guru wishes only the best for his disciple’s upliftment. The Guru totally sacrifices himself to redeem his beloved disciple. The Guru bears every pain to purify the disciple and have him experience the vision of God.”

Swami Chidvilasananda in INNER TREASURES a Siddha Yoga Publication, 1995, (Chidvilasananda, Inner Treasures, 1995) says, 

"In the tradition of the Siddhas, the Guru is recognized as the embodiment of the grace of God, and therefore it is the Guru who oversees the Sadhaka’s transformation, infusing it with divine grace. In Sidhayoga, the Guru’s grace intensifies your longing for the vision of God. The Guru’s grace continually nudges you forward on the path towards oneness. The Guru’s grace draws you within to the realm of divine peace. In that ultimate state, the only attachment you have left is to the Guru’s feet." 

In an article on Guhai Nama Shivaya in THE MOUNTAIN PATH 1990, (The Mountain Path, 1990), 

“Taking into my heart as my Guru the red mountain Lord(Arunachala), who now stands formless before me, I have put to flight the unutterable arrogance of my good and evil deeds, my souls indissoluble threefold impurity and my unparalleled accumulation of Karma.” 

“In Virasaivism it is the Guru’s job to cleanse the devotee of the threefold impurity that clings to the three bodies. This process would have been initiated by Guhai Nama Shivaya’s human Guru, but as the above verse (Guhai Nama Shivaya’s VENBA TIRATHU) clearly states, it was Arunachala-Shiva who completed the job.” 

Swami Muktananda in THE PERFECT RELATIONSHIP, (Muktananda, The Perfect Relationship, 1985) published by Syda Foundation, 1985, quotes poet Saint Kabir, 

Kabir wrote, “As long as I was looking for you, I did not see you. I went from door to door knocking, yet none of the doors was yours. I looked for you on so many paths, yet none of them led to your court. However, when I received Ramananda’s grace, when Guru Ramananda erased me and I became completely pure, I saw that you were behind me like my shadow. Wherever I went, you were there before me.”’ 

Ram Dass in PATHS TO GOD – LIVING THE BHAGAVADGITA, Harmony Books, 2004 (Das R., 2004), writes, 

“….the relationship with the Guru is totally an internal matter. The essence of a relationship with a Guru is love, the Guru is a being who awakens incredible love in us, and then uses our love to awaken us out of the illusion of duality. Once the awakening begins, you can’t help but feel profound love for all beings that have helped you along the way.” 

The Guru or the Master shows man God - his creator. That is the gift of a Guru to his disciple.

[1]Although Ramana Maharshi advocated the need for a Guru, he himself did not have a physical Guru to guide him. Prof. D.S.Sarma writes in FRAGRANT PETALS - A REPRESENTATIVE ANTHOLOGY, Sri Ramanasramam, 2005, “..illumination came to him (Ramana) suddenly, without any previous training or effort, and at once he became firmly established in the very centre of reality for the rests of his life.” Rama Varma Appan Tampuran adds,“Such self realization dawned all at once for the Maharishi. The light of the self shone forth suddenly like a flash of lightning.”