Kallar Ashram is gearing up to open its doors to devotees and well-wishers and host its annual Agathiyar Jayanthi and Guru Puja beginning 16 December till 18 December. Volunteers are invited to contact the ashram and extend help in whatever way possible. The festivities will be held in the new grounds some 2 kilometres away from the old Ashram.
AVM members including me will make our way to the Ashram this year, to witness the Kumbhabhisegam or consecration of the Ashram/Temple complex and participate in the Sarva Dosa Nivarana Maha Yagam.
Yesterday I had the privilege to meet Dr Amir Farid Isahak at the wedding of Yuvaraj's sister. It was a pleasant moment where the good Dr exchanged some of his experiences on seeking the Nadi, and shared several messages from Agathiyar.
Dr Amir, a medical consultant and Founding President of Guolin Qigong Association Malaysia and Vice-President of the Malaysian Reiki Association, has been practicing and teaching Qigong and Reiki. Being a doctor of Modern Medicine by profession, he is also a practitioner of Holistic Science and Alternative Medicine too. He is a prominent speaker on various health and spiritual subjects and was a contributing writer for a local daily, having his own a bi-weekly column, some three years ago.
Siddha Heartbeat had carried his article earlier. I had also included these in my books. I reproduce below two of his writings on the Siddhas.
Dr Amir wrote on the Nadi, "THE AKASHIC ENERGY" on Sunday, September 9, 2007 in the English daily, THE STAR.
ONE of the most amazing phenomena I have ever come across is that of the Akashic records or Nadi astrology. Akashic records are records of your life – past, present and future, written by Siddhas over 10,000 years ago. The records are written on wooden Nadi “leaves” and are read by trained readers.
My first exposure to this was nine years ago, when I first met my Kundalini Master Jagath Guru Mahan Paranjothiar (www.universalpeacefoundation.org) during his visit to Kuala Lumpur. I actually did not know what to expect, as I only went there to pay my respects to a great spiritual master. Before meeting Guruji, I was asked to meet Swaminathan, one of his disciples.
Uir Nadi
Swaminathan is a gifted Uir Nadi reader. When the “reading” started, the subject’s Akashic records would appear in Sanskrit on a shiny metal plate, but only he could see the writings! Even though he could speak English very well, in order not to disturb his concentration and flow, he had another disciple interpret for me. When he started reading my past, it was all accurate. In addition, when the reading of my future was done, I was stunned. After the reading, Swaminathan kissed my hand and called me “Guruji”!
When I was introduced to the real Guruji, he surprised me and his senior disciples who were in the room when he said that he had travelled the whole world looking for me. When I told him that just six months previously my Sufi master had come all the way from New York also looking for me (I had not known either of them before) to tell me about my spiritual mission, he smiled and said that they both received instructions from the same GOD! Both of them also said that my son would continue my spiritual work. My son’s name is the same as my first Sufi Shaykh’s, Muhammad Nazim Adil Al-Haqqani.
Nadi leaves
Many years later, my fascination with this subject was rekindled after seeing a Discovery Channel documentary, and I decided to investigate further.
I went for a reading. It took over 1½ hours just to select my Nadi leaf. This was done through a process of elimination. When the correct leaf was found, what it contained was astounding. TheSiddhas even “spoke” to me through the leaf. They said, “You will be astonished by our powers. You will be seeking knowledge about Siddhas and be blessed. You may be a Muslim, but you are fated to know all these. You will get more knowledge and become like a Siddha yourself. You will get very clear high-level knowledge in your mind. You will discover many truths, and will encounter many surprises. You are fated to know secrets. You were born into this world to know the Truth. “Wow. What can I say? My journey has just begun, and I will continue to share snippets of it with my readers.
It was explained to me that from the time of creation, everything already had its energy imprint and that the Siddhas had knowledge of this imprint and were able to know almost everything about every individual ever born and to be born into this world. Akasha actually means the inner mind or super conscious realm that merges with the cosmic realm that contains all the information about the past, present and future. The Siddhas had the ability to access this information by their faith and practices.
As a Muslim, this is not foreign to me, as GOD had told the Prophet (peace be upon him): “When my servants are close to me, then my ears become their ears, and my eyes become their eyes.” (From Hadis Qudsi, meaning that those who are close to GOD will have access to knowledge that is not available to others.)
In energy healing, nadi refers to the channels through which the life force (prana or qi) flows, interspersed by the chakras (energy centers). It is estimated that there are about 72,000 nadis traversing the inner body.
The Nadi leaves referred here are the channels of information to the entire human race. If they take the good advice, they can live in peace and harmony. Therefore, the Nadi leaves are important for the health of humanity, since they carry advices and remedies for our physical, emotional and spiritual problems.
Muslims are not allowed to go to fortunetellers because we are to do our best, pray for divine assistance, and then accept that whatever happens is predetermined, and good in the eyes of GOD. To go to fortunetellers may cause the person to believe in what is being predicted, at the risk of losing sight of the fact that it is GOD who determines everything, including our future. The subject of fate and destiny is something very complex and confusing to most. While everything is already written down, not everything is revealed by GOD, even to the Prophets, Saints, and Siddhas. With his permission, these chosen people do get accurate information about the future, and the information can be in detail. That is why all Prophets made prophesies, as part of the signs of prophet hood, and as guidance and warnings to their followers and all humanity. The Saints and Siddhas also are given similar gifts of prophesy, although at a less significant level and power compared to prophets. There are fortunetellers, psychics, clairvoyants, modern-day “prophets”, bomohs, sinsehs and other traditional soothsayer who predict and prophesies with varying accuracies. Their source is the lowest realm of the cosmic database. Some even predict “4-digit” numbers accurately, which goes to show that this realm is accessible to anyone who ventures in, for good use or for gambling and black magic. It is also the realm that dark spirits have absolute access to.
Akashic records are at a higher realm, available only to those who are destined to know their future. If you go for your reading, be assured, you record is there. If you never go for your reading, be assured the Siddhas did not waste their time writing about someone who was never going to have his record read. Even children’s records are read by their parents in preparation for their future upbringing. There have been over 10 billion humans since the first man (Adam for some of us), and the Siddhas have written for all those who will go to have their readings done, until the end of time.
The Siddhas are also the guardians of Siddha Medicine, one of the three traditional medical practices recognized by the Indian government (the others are Ayurveda, the ancient health and healing philosophy and practice based on Vedic sciences, and Unani, the youngest, which is actually Greek medicine practiced by Arab/Muslims and staying faithful to the Hippocratic dictum to let food be our medicine, and medicine be our food, and to religious commandments). There are experienced Siddha physicians here in Malaysia and recently, they hosted the world congress of Siddha Medicine. I will study this fascinating field and report to you from time to time.
Dr Amir wrote again regarding the Siddhas, THE WANDERING MASTERS, on Sunday October 4, 2009,
Siddhas are often described as wanderers on the path of love. However, their physical journeys are nothing compared to their spiritual ones.
ABOUT two years ago, I wrote about Nadi astrology and the Siddha Siddhas’ predictions for me (see Akashic Energy at www.superqigong.com/articlesmore.asp?id=131). You will enjoy reading today’s article better if you read this previous posting first. Since the Siddha had written that I was one of them, my Nadi astrologer had reported this to his Guru when he returned to India. The Guru then sent his greetings to me and indicated that there were more messages for me.
Recently, I went to see my Nadi astrologer Guru Ramesh again since I thought it was about time I found out what the further messages for me were. This time I was surprised because Guru Ramesh kissed my hand in respect. When I asked why he did that, he replied that since he had read my Nadi leaves, he knew whom I was.
The Siddhas
Siddha means “one who is accomplished” and refers to enlightened masters who have spiritually perfected themselves through subjugating their egos, meditation, pranayama (breathing techniques), and rightful living. They acquire wisdom, knowledge, and supernatural abilities, which include the ability to heal. Their service is for the well-being of all humanity.
I find much similarity between the Siddhas and the Sufis, who are also people on the spiritual path of love, wisdom, and enlightenment. Both are steeped in mysticism, and are often misunderstood, and sometimes said to be mad! I now have five Sufi masters guiding me, and I know many fascinating Sufi stories. However, the Siddhas preceded the Sufis by several thousand years. Their story began more than 5,000 years ago. Certainly, they have more stories to tell.
In Hindu mythology, Siddhas were said to have lived in Siddhashram, in the holy lands of the Himalayas, where many sadhus, Siddhas, and yogis lived. Nowadays, the Siddhas of South India are better known. They are called Siddhas or Cittars in Tamil Nadu. Their lineage continues to this day, though they are more known for the practice of Siddha Medicine rather than their spirituality. However, Siddha Siddhas do exist, but most are hidden. Their popularity will mushroom as more discover their amazing predictions written in the Nadi leaves. In the southern tradition, there were 18 principal Siddhas. Of these, Siddha Agasthiyar was the first, and is believed to be the father of Siddha Medicine. In addition, he communicates with me through his writings on the Nadi leaves. My other Siddha guide is Siddha Bhogar, also a master of Siddha Medicine, astrology, astral travel, exercise, and cosmic energy. It is therefore not surprising that I am a medical doctor delving in alternative/complementary medicine, qigong exercises, and energy healing.
Advice from Siddha Agasthiyar
May I remind you that whatever is written here was written on the Nadi leaves by Siddha Agasthiyar thousands of years ago. Siddha Agasthiyar said that he and the other Siddha Siddhas would continue to bless and guide me. They have tuned my chakras and empowered me. Secrets, miracles, and “new things” will be revealed to me. I am to strengthen my faith as a Muslim through prayers and good deeds, and to be a noble ambassador of my religion. Even though we are not of the same faith, our duties are the same. We both serve humanity in many ways. This brought us together. Through the guidance of Siddha Bhogar, I will be exposed to various healing methods, and will teach others.
There are other Gurus and teachers waiting to guide me, including those from other religions. (You may be surprised to know that among my spiritual advisers is a local Evangelist Bishop who said that he was directed by God to guide me. I accept advice from all wise and sincere men and women.)
However, what stunned me most was when he specifically mentioned that I should visit the ashram of Jegath Guru Paranjothiar Mahan in Tirumurthi Hills, Coimbatore, Tamil Nadu, before more secrets that are spiritual will be revealed to me. Among my non-Muslims teachers, he is closest to me. Guruji Mahan was described as a master who teaches about knowing and loving God, and spreading happiness, gladness, and peace among humanity. Indeed, his usual greeting is “Santhosam” (gladness).Although Guruji Mahan is not a Muslim, preferring to be known as a universal child of God, his teaching about God is similar to the Oneness (tauhid) believed by Muslims, so I am comfortable with his teachings. I believe Guruji Mahan is a living Siddha. Guruji Mahan has always treated me as his spiritual son, even though he is only a few years older than I am. We have known each other for about 11 years, and many times, he has invited me to visit his ashram. I never seemed to have the time, and besides, I was able to meet him often because he came here quite regularly. However, Siddha Agasthiyar said although Guruji would have waited for me until whenever I am ready, the disciple should visit the Guru for the spiritual doors to open wide. He said that Guruji likes me very much and that he will empower me. I will visit him soon. You can know more about him at www.universalpeacefoundation.org
Siddha Agasthiyar continued that I am to teach through my speeches and my writings, something that I am already doing now. He also warned me that some would reject what I say (but then even the prophets were rejected!).He also taught me an exercise to fine-tune my spiritual reception so that one day I can see the past, the present, and the future. If Allah wills, it will happen.
Siddhas are often described as wanderers on the path of love. However, their physical journeys are nothing compared to their journeys into the secret chambers of their hearts, where the lover and the beloved (GOD) meet. The Sufis also walk the same path, of finding the beloved, and yearning to be one with him (in purpose, not in form). The Siddhas preceded Islam, and I love and honor them the same way as I love and honor my Sufi masters. From the Sufi and Siddha teachings, let me share with you that the inner journey is the greater path, for it is here that realities are experienced and understood. It is a difficult journey wrought with challenges of the ego, pride, anger, envy, greed, lust, and many more weaknesses that are human. When these are subdued, then finally, the wanderer only wanders outwardly, for once, he has found the beloved in his heart, and he stays “home” there.
The outward journey and the physical forms are necessary training and often illusions to the truth of our existence, and our purpose in life. In addition, remember this – the one who is in love with God, will love all humanity. To love the most compassionate, merciful and just God also means to be compassionate, merciful, and just to our fellow human beings, and to all creation. That is the essence of spirituality, of whatever tradition, faith, or religion.
My Wanderings
As predicted by the Nadi leaves, in the last few years, I have been busy traveling with the Buddhist Amitabha group and the Malaysian religious leaders. In addition to these, I traveled to Brunei, Macau, Taiwan, and Japan to give health talks, consultations, or visit health supplement manufacturing facilities. I also went to Italy, France, Bulgaria, and China for training in aesthetic surgical techniques, lasers, and electro-therapy. While the Siddhas of olden days wander on land preaching love and spirituality, I am crisscrossing the continents on jet-planes, preaching and doing many other things!
The Siddhas are also guardians of possibly the oldest organized healing system – Siddha Medicine. When I do have the time, I will meet the Siddha physicians and learn from them the secrets of this ancient healing system.
To reaffirm that Erai was one, Agathiyar crossed religious boundaries when he sent to Dr Amir, Hindus and Christians as disciples.
When Ram Dass chose a quiet moment to ask his Guru Neem Karoli Baba, "How do I get Enlighten Maharaji?", his guru replied "Serve people and feed people."
Agathiyar too has on numerous occasions said the same to devotees, including Bala Chandran Gunasekaran. No elaborate rituals. No extensive Yoga training and practices. Their dharma was "Just serve and feed people."
Acharya Gurudasan was instructed to fulfill his dharma by teaching people Kriya Hatha Yoga, something he was very well versed with, having learnt under Marshall Govindan (Satchidananda) and his wife Jan (Durga) Ahlund.
Agathiyar who usually advocates that a devotee sit in silence and contemplate for a minimum of 24 minutes, an equivalent of one naligai, for a devotee who could not bring himself to sit and meditate, the most compassionate father asked that he think of him for one minute every hour, which sums up to 24 minutes in a day.
My nephew who wished to conduct the elaborate ritual of performing a homam during Pournami at his home but could not afford the time, was given and alternative option. He was asked to attend Pournami puja conducted in any other home of Agathiyar's devotee instead.
As for me Agathiyar gave me a task that I love doing - writing and movie making. As I had all the time on my hands, he brought me into performing rituals too.
Agathiyar customizes the dharma for each devotee accordingly, hence bringing forth a personal dharma for each individual - customized, personalized and tailor-made. There is no one formula here. There is no one mold where everyone needs to fit into. Each devotee's path is tailor-made for him, to follow at his own pace.
Towards this the Siddhas established four stages on the path of attaining enlightenment.
In Hans-Ulrich Rieker’s translation of the HATHA YOGA PRADIPIKA OF SVATMARAMA, the Aquarian Press 1992, (Rieker, Hatha Yoga Pradipika Of Svatmarama, 1992),
“Since there is a path to liberation, there also must exist the means to pursue it to the end. And all the means that we require to reach our ultimate goal, however high it may be, lie within us. The problem is only how to release them.”
The path of the Siddhas is known as the Siddha Margam in Tamil. Siddhas had taken birth as humans and eventually through research into the mysteries of the body and soul, evolved themselves into the ultimate. The Siddhas strived to achieve Godhead or Erai as they name it, by means of performing austerities together with living a life of discipline. The Siddhas had searched the nooks and corners of this universe for Erai and finally realized Erai in them. Towards this, they perfected means to enable the body to remain alive for generations and eons and to this date are believed to be living amongst us. They then taught their disciples this path. Together they then laid them out in writings for the future generations to cherish and follow. It is wonderful indeed of the Siddhas that they had documented every finding and discovery and till this day guide humans through their writings and the Nadi. Having achieved deathlessness, they render their knowledge to humanity encouraging them to follow suit.
However, not everybody can realize Erai in them immediately. The Siddhas realized that each person is an individual in his known right having gained experiences through several births and advancing spiritually at their own pace. Understanding this, the Siddhas drafted four stages on the path of the soul’s evolution. Therefore, the Siddhas paved the path where one would have to go through the four divisions of Yoga towards realizing Erai in a systematic way. They are namely: Sariyai, Kriyai, Yogam and Gnanam. Man confirms to any one of this stage according to his temperament and nature; beliefs and thoughts; and upbringing and faith.
The four divisions or paths to Sivahood or Godhead are revealed in verses 270 to 274 of the SHIVAGNANA SIDDHIYAR SUPAKKAM.
“The journey in attaining Shiva consists of four paths. Sanmaargam, Sagamaargam, Sarputramaargam, Taatamaargam; these four Maargam are paths to Shiva. Jnanam, Yoga, Kriya, Sariyai, those devoted to it, shall attain Sanmaargam Mukti vis Salokyam, Saameepam, Saarupam, and Saayutchyam.”
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 first path Taatamaargam (Sariyai), or living in the world of Shiva, is also known as the path of the servant.
“In the temples of Shiva, cleaning the floors, decoration with flower wreaths and garlands, cooking many victuals for God and devotees, chanting the glories of Shiva, lighting the sacred lamps, tending the sacred gardens and flower beds, serving the visiting devotees of Shiva and attending to their needs are the path of Taatamaargam. They who perform these acts live in the world of Shiva. When the ascetics smeared in ash carrying a staff and other accouterments of the ascetics visit the temple, the devotee must say to them, “I am the servant at your feet, what can I do for you?” Thus one should lower one’s head and in humility perform the assigned work to serve the ascetic.”
தாத மார்க்கம் சாற்றில் சங்கரன் தன் கோயில்
தலம் அலகு இட்டு இலகு திரு மெழுக்கும் சாத்திப்
போதுகளும் கொய்து பூந் தார் மாலை கண்ணி
புனிதற்குப் பல சமைத்துப் புகழ்ந்து பாடி
தீது இல் திரு விளக்கு இட்டு திரு நந்தவனமும்
செய்து திரு வேடங் கண்டால் அடியேன் செய்வது
யாது பணியீர் என்று பணிந்து அவர்தம் பணியும்
இயற்றுவது இச் சரியை செய்வோர் ஈசன் உலகு இருப்பர்
Next, Sarputramaargam (Kriyai) or the ritual worship of Shiva is known as the path of the son.
“Fresh-smelling flowers, incense, sacred lamp, articles for ritual ablution of the idol, food offerings to God, five part purification, seat for the deity, invocation of the God in the form of light and of life into the idol, invitation of the deity, worship by pure devotion, eulogizing God with love, offering flowers, keeping alive the sacrificial fire, doing all these ritual acts daily. By these acts the devotees abide very close to Ninmalan (Shiva with no impurities).”
புத்திர மார்க்க கம புகலின் புதிய விறைப் போது
புகை ஒளி மஞ்சனம் அமுது முதல் கொண்டு ஐந்து
சுத்தி செய்து ஆசனம் மூர்த்தி மூர்த்தி மானாம்
சோதியையும் பாவித்து ஆவாகித்து சுத்த
பத்தியினால் அருச்சித்து பரவிப் போற்றிப்
பரிவினோடு எரியில் வருகாரியமும் பண்ணி
நித்தலும் இக் கிரியையினை இயற்றுவோர்கள்
நின்மலன் தன் அருகிருப்பர் நினையுங் காலே
The third path, Sagamaargam (Yogam) or attaining the form of Shiva is also known as the path of companionship.
“Control of the senses; regulating the two breaths (in-breath and out-breath); realizing the essence of the six Adhara kundalini Chakras with triangles and squares; worshipping the presiding deities of each Chakra; ascending to Brahmarandhra and inducing the lotus bud to blossom; stimulating the sun Mandala there and helping the resulting ambrosia spread all through the body; worshipping and meditating the effulgent Shiva without remissness; and observing the Ashtanga Yogam. These devotees will get the form of Shiva.”
சக மார்க்கம் புலன் ஒடுக்கித் தடுத்து வளி இரண்டும்
சலிப்பு அற்று முச் சதுர முதல் ஆதாரங்கள்
அக மார்க்கம் அறிந்து அவற்றின் அரும் பொருள்கள்
உணர்ந்து அங்கு அணைந்து போய் மேல் ஏறி அலர் மதி
மண்டலத்தின் முக மார்க்க அமுது உடலம் முட்டத் தேக்கி
முழுச் சோதி நினைந்திருத்தல் முதலாக வினைகள்
உக மார்க்க அட்டாங்க யோக முற்றும் உழத்தல் உழந்தவர்
சிவன் தன் உருவத்தைப் பெறுவர்
The final path, Sanmaargam (Jnanam) is also known as the true path.
“Wisdom from all Puranas, Sastras and sacred texts of all external religions; elucidation of all and rejecting the falsehood as untruth; knowledge of God, soul and fetters; acquisition of true knowledge of the righteous path for attaining Shiva; and merger with Shiva without any differentiation among knowledge, knower and the object of knowledge. People in this just path acquire greatness and attain Shiva.”
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
The Siddha Sugabramar in the GNANA SUTHIRAM mentions these four divisions too.
“When the Parama Guru arrives,
The path of Sariyai shall arise,
Slowly when the path of Sariyai is trod,
Kriyai path shall arise shortly,
Upon walking the path of Kriyai,
Son, the Yogam path will clearly arise,
Walking the path of Yogam,
The Jnanam path shall appear.”
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
The Siddha Shivavaakiyar too mentions these four divisions.
“Upon entering Sariyai, Salokyam shall one receive,
Through Kriyai, Saameepam shall he reach,
In Yoga, Saarupam shall be attained,
Jnanam, these four, Saayutchyam shall one attain.”
தெளின்த நற் சரியை தன்னில் சென்று சாலோகம் பெறும் தெளின்த நற் கிரியை பூசை சேரலாம் சாமீபமே
தெளின்த நல்ல யோகம் தன்னில் சேரலாகும் சாரூபம்
தெளின்த ஞானம் நான்கிலும் சேரலாகும் சாயுச்யமே
The Siddha Kunangkudi Masthan Sahib who sings the praise of Agathiyar in the AGASTHIYAR SATAGAM pleads of Agathiyar for the experience of all these divisions in the 52nd verse.
The various paths and stages on spiritual development and the respective stages of Mukti as revealed in the SHIVA GNANA SIDDHIYAR is translated by G. Vanmikanathan in his PATHWAY TO GOD TROD BY SAINT RAMALINGAR (G.Vanmikanathan, Pathway to God Trod by Saint Ramalingar),
“Sanmaargam, Sagamaargam, Sarputramaargam Taatamaargam, to gain Sankaran (Shiva), good paths four are these; Jnanam, Yogam, Kriyai, Sariyai, thus also these are called.”
To aid us in our understanding, G. Vanmikanathan categorizes the famous four Samayakuravars (also known as Naalvar or Naayanmaar’s) in the respective paths and stages of spiritual development.
Saint Thirugnaanasambandhar as a follower of the Jnanam-Sariyai Maargam;
Saint Thirunaavukkarasar is identified as one who followed the Jnanam-Kriyai Maargam
Saint Sundaramoorthi Swamigal as a follower of the Jnanam-Yogam Maargam, and
Saint Maanikkavaachakar as the follower of Jnanam-Sanmaargam.
The various paths and stages on spiritual development and the respective stages of Mukti as revealed in the SHIVA GNANA SIDDHIYAR is translated by G. Vanmikanathan in his PATHWAY TO GOD TROD BY SAINT RAMALINGAR (G.Vanmikanathan, Pathway to God Trod by Saint Ramalingar),
“Sanmaargam, Sagamaargam, Sarputramaargam, Taatamaargam, to gain Sankaran (Shiva), good paths four are these; Jnanam, Yogam, Kriyai, Sariyai, thus also these are called.”
I have tabulated the four paths and the type of Mukthi gained as below.
Path
Also known as
Meaning
Description
Type of Mukthi gained
Sariyai
Taatamaargam.
The path of a servant.
Were I to define Taatamaargam, it is sweeping the floor of Sankaran’s temple, scrubbing it with cow-dung water, plucking flowers and preparing many garlands and chaplets for the Lord, singing his praises, lighting lamps in the temple, maintaining a flower garden (for supplying flowers for the Lord's worship), and when coming across a person in the holy garb of a devotee of Civan, enquiring of him, “What is the service I can do for you, please command me”, and doing such services.
Salokyam which means gaining a Darshan of God, having a vision of him for a certain period or being in the same world as God, just as a servant lives in a king's palace.
Kriyai
Sarputramaargam
The path of the good son.
New fragrant flowers, incense, lamp, materials for the bath, offerings, with these in hand go to a suitable place, clean the place by the five processes, place a seat (for the God), install the image of God thereon, meditate on the form of God and the light that is God, invoke him to descend and occupy the image, worship him with great devotion with flower offerings and songs and obeisance, perform with ardour the religious acts associated with the sacrificial fire. Those who do these acts daily will abide by the side of the Lord.
Saameepam means that the devotee gains the privilege of being close to God in his audience chamber for a period.
Yogam.
Sagamaargam.
The path of companionship
Being engaged in the contemplation of the whole effulgence by the process of controlling the (five) senses, obstructing the flow of the two breaths and bringing it to a state of non-motion, gaining knowledge of the six centers (plexus) (in the body) and understanding their deep significance, passing through them to the top, partaking of the ambrosia from the region of the moon (within the human body) and storing it up to the fullest extent in the body, and other acts; in short, going through all the eight phases of Yoga.
Saarupam, which means a pada-mukthi, or a graded Mukthi where the devotee gains for a period a similarity of form with God.
Jnanam.
Sanmaargam.
The best or true path.
Learning all the arts, the Puranas, the Vedas, the Sastras, the philosophies, creeds, etcetera, learning the contents of several religions from top to bottom, knowing what is God, what are creatures, what the Malams, seeking the good path which discloses the transcendent Shivam, and gaining the privilege of becoming one with Civan without any trace of the sense of separateness of gnosis (knowledge), the thing to be known (i.e. The Godhead) and the knower.
Saayutchyam, which means union with the Godhead.
Ramalinga Adigal too has spoken of the various stages of spiritual experiences. I have tabulated these stages below. (Source: AN INTRODUCTION TO THE PHILOSOPHY OF RAMALINGA SWAMI by Dr C Srinivasan, published by Ilakkia Nilayam, Tiruchi, 1968 (Srinivasan).
Various states of the soul.
The 16 stages and above of spiritual experiences.
Experiences (Nilai).
Stages.
Paths.
Human beings leading a mundane life without even a thought of its transient nature.
1. Jeeva Sakiram.
Normal wakefulness.
1st stage.
2. Jeeva Sorpanam.
Normal dreaming.
2nd stage.
3. Jeeva Suluthi.
Normal ignorance.
3rd stage.
Spiritualist aware of momentary nature of life; conscious of the world and external objects; enjoys gross things.
4. Sutha Sakiram.
Perfect wakefulness.
1st state of the soul.
1st stage.
Sariyai.
Seeking to see the Lord and feels inseparable; untiring search for God; enjoys subtle things.
5. Sutha Sorpanam.
Perfect dream.
2nd state of the soul.
2nd stage.
Kriyai.
Only God; neither dreams nor desires; soul temporarily one with Brahman enjoys bliss.
6. Sudha Suluthi.
Perfect ignorance or sound sleep or dreamless state.
3rd state of the soul.
3rd stage.
Yogam.
Lust & veil covering the soul for generations are shed one after the other; soul cleanse by Arutperunjhoti; spontaneous impulse of love for God; absolute union with Brahman.
7. Sudha Turiyam.
Perfect experience.
Supra-mental awareness.
4th stage of the soul.
Supreme grace.
Arul Oliyal.
4th stage.
Shiva Jnana Nilai.
8. Para Sakiram.
Higher wakefulness.
Enjoys grace of Lord and ecstasy.
9. Para Sorpanam.
Higher dream.
Supra mental dream.
Shackles removed by Arutperunjhoti; heavenly experiences. Above this stage, God is un-manifested.
10. Para Suluthi.
Higher ignorance.
Supra mental unknowing.
1st stage.
1st divine path.
Sithantham.
Sutha Sithantham.
Tasting God; glory of Arutperunjhoti; self-realization on the soul as an atom brilliant as the sun; soul charged with divine grace; aspirant realizes the greatness of God grace and his smallness; self-realization or Atma Tarisanam.
11. Para Turiyam.
Atma Tarisanam.
Supra-mental perfection.
Ananda Nilai.
2nd stage.
2nd divine path.
Vethantham.
Sutha Vethantham.
Perceive God in the form of light; soul is saturated with compassion & love; experience of divine life (Uyir Anubhavam); attains purified body or golden body (Sutha Degam); the extent of achievement is dependent on the grace of Arutperunjhoti; sees divinity in all creatures; sees God in the form the aspirant is ready to receive; enjoys supreme grace (Arul Anubhavam); higher stages are heavenly stages and beyond human perception where the mind fails to conceive and all senses cease to function; Uyir Anubavam in Sudha Degam; transformation to pure body; love incarnate; universality of love in all fellow beings; oneness in life; sees the divine in all life forms; sees smallness of one and greatness of God; spontaneous flow of God in him.
12. Guru Sakiram or Shiva Sakiram.
3rd stage.
3rd divine path.
Sutha Nathantham.
Descent of divinity in the individual.
13. Guru Sorpanam or Shiva Sorpanam.
Supreme dream.
4th stage.
4th divine path.
Sutha Kalantham.
Supreme grace flows and prepares aspirant for the next stage.
14. Guru Suluthi or Shiva Suzhuthi.
Supreme tranquility.
5th stage.
5th divine path.
Sutha Bothantham.
Body transforms into Pranava Deham or body of grace; merges with Arutperunjhoti; deathlessness or conquest of death.
Ramalinga Adigal mentions Muthuthandavar & Tathuvarayar as had attained this state.
15. Guru Turiyam or ShivaTuriyam.
Anandha Nilai.
Periya Shiva Anubhavam.
6th stage.
6th divine path.
Samarasa Sutha Sanmaarga.
There are still higher stages that Ramalinga Adigal hesitates to express.
16. Sudha Shiva Sakiram.
Absolute supreme consciousness.
Sudha Shiva Sorpanam.
Sudha Shiva Suluthi.
Sudha Shiva Turiyam.
Sudha Shiva Turiyateetam.
Tavayogi Thangarasan Adigal too spoke extensively about these four paths during his recent visit to Malaysia.
The Siddhas are ever eager to share their experiences. They are waiting for potential aspirants to come by. At other times, they go in search of the aspirant himself and confront him. All that is required of one is to be receptive enough and submit to them and they shall show him the path. When one has faith and belief in them, they point out signposts. When he adheres to their teachings, they start to give him guidelines to follow. After some time into the worship of the Siddhas, they then show signs of their presence. He needs to be alert though to recognize these signs. Their appearances and the miracles that they perform will help strengthen his belief and faith in them. Once he believes they are around, they shall then start to lead him by taking hold of his hands. The day then comes when they shall carry him on their shoulders as a father carries his child. Then there is no more paths for him to walk on for his path is their path too. There will only be one set of footprints then - that of Erai. At that stage, he lives for the sake of Erai, not for himself. Erai moves in him. He only becomes a tool to carry out Erai’s massive tasks of getting humans to realize their full potential and beget self-realization.
Towards this purpose, the Siddhas have written extensively. The Siddhas have given us guidelines on how we are supposed to live this life in their works. The Siddha Tiruvalluvar gave us the TIRUKURAL. Siddha Avvai gave us the AVVAI PADAL, AATTHI CHUDI and KONRAI VENTHAN, all in the Tamil language. Siddha Pathanjali gave us the YOGA SUTRAS. Svatmarama gave us the HATHA YOGA PRADIPIKA. Siddha Pathanjali has laid out eight stages in his Yoga sutras: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi.
They start with the very basic – characteristics of a good person. They speak about good morals and attributes. Tiruvalluvar in the TIRUKURAL, reminds us of the following: be righteous; be kind in speech; be grateful; maintain self-control; do not desire another man’s wife; be forgiving; do not envy; do not covet; do not slander; perform charity; be truthful; abstain from anger; and be courteous.
Avvai in her work entitled ATHI CHUDI has 109 advises for us, amongst them: do good; control anger; do not hinder aid to others; feed the hungry; help the needy; keep reading; do not be jealous of other’s achievement; help your relatives and friends grow with you; look after your parents; do not forget those who have come to your aid; do not secure what does not belong to you; do not venture into things that are degrading by nature; abstain from using harsh language; refrain from thinking degrading thoughts; do not harm others; give your best in every venture that you undertake; lead an honest life; respect others. Similarly Avvai in KONRAI VENTHAN, has 91 advises for us. Through MUTHURAI, she has 30 advices and another 40 in NALVAZHI.
Agathiyar through his AGASTIYAR GNANAM spells out the attributes that one should seek and become.
The very first lesson that they teach us is to bring change in our behavior, speech and beliefs. The Siddhas emphasize on character building, good behavior, right conduct, right knowledge, and yogic practices. They ask us to restrain our anger, lust and ego. Once we take care of these, then perception and understanding will changed accordingly. The world will still be the same. Nevertheless, we shall see it in a different perspective then. We shall accept everything as Erai’s doing. We shall go with the flow. We shall see the world differently. Moving further on there comes a stage where nothing is understood, instead everything is known.
Agathiyar in my Nadi readings has mentioned the importance of overcoming the adverse feelings in order to rise to the level of a Siddha. These are the very basic requirements that one has to have in order to transcend further to the state of compassion that is required for a Siddha. Ramalinga Adigal and Siddhartha were very compassionate towards other beings. These features in them lead them on towards attaining the effulgence and nirvana respectively.
In the preface to his MANUMURAI KANDA VASAKAM, the original in Tamil by Rengaraja Desiga Swamigal and translated into English by R.G.Rajaram (Swamigal R. D.), Rengaraja Desiga Swamigal list Ramalinga Adigal’s teachings and his path that of Samarasam which contains four disciplines :
1. Indriya Ozhukkam (Ozhukkam means self - control) that is of two kinds,
a. Gnana Indriya Ozhukkam: listening to the praise of god, preventing bad words entering our ears, avoiding looks of harshness and wickedness, abstaining from touching evil things, abstaining from gluttony etc.
b. Karma Indriya Ozhukkam: speaking sweet words, telling no lies, resisting by all means from harmful deeds to other living beings, leading a religious life, associating ourselves with people of saintly character, and maintaining a healthy body.
2. Karma Ozhukkam: the mind has to be directed to the cit sabhai (cit sabhai is the heart in which the divine abodes) by taking it away from other objects, not to enquire into the faults of others, not to be wicked.
3. Jiva Ozhukkam: the discipline that teaches one to treat all human beings as equal, and feel the presence of oneself in all human beings, one must not be affected by the various distinctions as social, national, linguistic, caste, religion, etc. because the soul belongs to a different sphere where no differences exist.
4. Anma Ozhukkam: the further development of jiva ozhukkam wherein the soul looks upon all living beings alike (not only human beings but also other beings). The soul feels great compassion for all the beings, considers ‘anma’ as the ‘sabhai’ and the ‘inner light’ as god.
Through the teachings and guidance of the Siddhas, we build up the body and soul to make it a suitable dwelling for the Lord. The Siddhas tell us to care for the body for it is only with this body that we can achieve realization of Erai. The Siddha Tirumoolar mentions in his TIRUMANTHIRAM that he had regarded his body as dirt only to realize later that it is the abode and temple of the Lord. Since then he had taken extra care of it.
We refer further to Hans-Ulrich Rieker’s translation and commentary of the HATHA YOGA PRADIPIKA OF SVATMARAMA, The Aquarian Press 1992, (Rieker, Hatha Yoga Pradipika of Svatmarama, 1992)
“Not to cause suffering to any living being; to speak the truth; not to take what belongs to others; to practice continence; to develop compassion and fortitude; to be merciful to all and honest; to be moderate in eating and pure in heart. These are the first prerequisites of Yoga (the yama).” “Self-limitation, austerities (Tapas), cheerfulness, religious faith, charity, contemplation, listening to sacred scriptures, modesty, a clean mind, recitation of Mantra (japa), and observance of rules, these are the second requirements of Yoga (the niyama). Thus equipped one can venture to take the first step into the wonderland of one’s own self.” “Good deeds, kind words, noble thoughts, a pleasing personality, interest in lofty pursuits are the distinguishing marks of sattva.”
B K S Iyengar in the foreword to the same work writes, (Rieker, Hatha Yoga Pradipika Of Svatmarama, 1992)
“The HATHA YOGA PRADIPIKA is divided into four parts. The first explains yama (restraints on behavior), niyama (observances), asana (posture) and food. The second describes Pranayama (control or restraint of energy), and the shatkarmas (internal cleansing practices). The third deals with Mudras (seals), bandhas (locks), the Nadis (channels of energy through which Prana flows) and the kundalini power. The fourth expounds Pratyahara (withdrawal of the senses), Dharana (concentration), dhyana (meditation) and samadhi (absorption).” “He does speak of non-violence, truthfulness, non-covetousness, continence, forbearance, fortitude, compassion, straightforwardness, moderation in food and cleanliness as yama, and zeal in Yoga, contentment, faith, charity, worship of God, study of spiritual scriptures, modesty, discriminative power of mind, prayers and rituals as niyama. “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.”
B.K.S. Iyengar in his book LIGHT ON THE YOGA SUTRAS OF PATANJALI, HarperCollins Publishers, 2005 (Iyengar, Light On The Yoga Sutras Of Patanjali, 2005) writes as follows:
“Patanjali’s 196 aphorisms or sutras cover all aspects of life, beginning with a prescribed code of conduct and ending with man’s vision of his true self. Pathanjali teaches the sadhaka to cultivate friendliness, compassion, to delight in the happiness of others and to remain indifferent to vice, and virtue so that he may maintain poise and tranquility. He advises the Sadhaka to follow the ethical disciplines of yama and niyama, the ten precepts which govern behavior and practice and form the foundation of spiritual evolution.”
The yama are:
“Intending no harm in word, thought or deed; being sincere, honest and faithful; being careful not to misappropriate another’s wealth; being chaste and not coveting the possessions of others or accepting gifts.”
The niyama are:
“Purity of thought and deed, contentment, Tapas, study of the self, surrender to God.”
Iyengar also adds that for one who lacks ethical discipline and perfect physical health, there can be no spiritual illumination.
“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.”
Leonard Orr observes in his book THE YOGA OF EVERLASTING LIFE (Orr) the common denominators of the practices of all the immortals he had met (eight of them),
“Notice the main points are not intellectually stimulating. They are practices. They are not something you can learn. They are something, which you do. They are like the water, which runs forever, the fire, which is always consuming. The wind, which always moves. The earth, always changing and nourishing. The immortal yogis who do these simple practices are always awake and alive. The basic practices described here naturally evolve the soul to this high state of body mastery.”
Just as a seed carries a tree in it and a child evolves into a man tomorrow, he is already divine in nature. He only needs to drop the veils that prevent him from realizing who he actually is. Ramalinga Adigal the last of the Siddhas to appear only 193 years ago in 1823 expounds this concept about there being seven veils and demonstrates them in the Sathya Gnana Sabai that he had envisioned and built in Vadalur for all to see. Adigal placed seven veils depicting Maya and which when pulled aside reveals the truth, Arutperunjhoti, the true self devoid of malas. Ramalinga Adigal defines these seven veils of spiritual ignorance as lust (kamam), anger (krodham), greed (lobham), infatuation (moham), pride (ynadha), malice (matsaryam) and killings (kolai). Ramalinga Adigal says we have to drop seven veils that cover us preventing us from seeing the truth and reaching it. Tavayogi Thangarasan Adigal demonstrates this concept too through the seven-tier granite structure that he was instructed to install at his ashram Kallar by Agathiyar. After dropping or overcoming these seven veils of ignorance or Maya one reaches the summit or peak symbolically represented by light as in Vadalur and Kallar respectively.
For one to attain spiritual illumination or Jnanam on the onset is a difficult task since we are dealing with mind-stuff that is not easily comprehended, the Siddhas take us through these four stages, from the elementary level to the attainment of gnosis (knowledge). The Siddhas devised these paths so that every individual could get on the bandwagon to Godhead and made sure no one was left out.
Siddhas have treaded the path to Erai. By holding on to them, we too can see and experience all that was seen and experienced by them. We need to get their attention, sincerely adhere to their instructions and guidance, and pray that they show solace and shower their grace onto us.
The true path is extremely simple where we need to care for this body to receive Erai in us and eventually merged with him. One needs to prepare this body, which then evolves into a temple so that Erai is received into this body. One needs to take steps to prepare it to unite with him while still alive in this very body. Erai then resides in this body, in every cell and atom and brings changes to this body. The changes take place internally, which slowly influences one’s outer appearances, thoughts, and the way one sees things.
The Siddha Margam is the simplest path to Erai. When we call out the names of these Siddhas, their attention falls on us. Through their teachings and guidance, we build up the body and soul to make it a suitable dwelling for the Lord. Once Erai and the Siddhas shower their grace we are assured of their blessing and we then shall have the strength to undertake our mission with an assurance of success. The results are seen immediately. Devotees of the Siddhas can attest to this truth.
