JOURNEYING WITH AGATHIYAR 2002 TO 2006

I had done home and temple worship, read and debated much, before I was told to put the brake on and give myself a break too, by Lord Shiva in a dream. After 14 years Agathiyar shows me the Siddha path and invites me onto it. I began another search and seeked societies and associations related to the Siddhas. I learnt what I could from them and moved on to indulge in the worship of the Siddhas by myself in the confines of my home. Guided by Gurus, Supramania Swami and Tavayogi Thangarasan Adigal and regular Nadi readings, both my life and my perspective of life began to change. 

The following are Nadi readings of mine over the years. The idea in sharing them is to make known how simple it is to get the grace of the Siddhas by way of worship to them. What was required of us was attending to their worship, they took care of the rest, including our inner spiritual development and advancement and the family too. The Siddhas promised a better future and a silver lining, both in the materialistic and spiritual world and sense. Although I have seen through much of what has been revealed to date, there are many other revelations that has yet to take place. Only the future will tell.

Nadi Reading 1 by Agathiyar - 14.12.2002

The year was 1996. This was the period I had given up belief on astrology after those predictions did not work out as mentioned. It was about this time that Sethu from my office was frequenting an astrologer, Dr. Krishnan. I made an appointment to see the Dr. The good Dr told me all was fine and good times are to begin. After that, I began to consult the Dr. often. 

On one of these visits, I ask if there was a possibility that whatever said in the charts might not work out for an individual and the Dr. replied that if one had been cursed then the benefits that the charts reveal might not materialize. When asked if he could look into my chart to see if there were any curses, he replied it is only possible to know through reading of the Nadi. 

When my friend Muralitharan Saminathan talked about his experience reading the Nadi (in 2000) to me in 2002, I recalled Dr Krishnan’s words. It was interesting and amazing to know that the Siddhas could predict what was to happen in the future, having written these events in the Nadi, a few hundreds of years back. They could also tell one’s past, I was told. Muralitharan arranged for me to have a reading at Shivabalan’s house. 

On 27 November 2002, Nadi Guru Senthilkumar shortlisted 3 bundles of Nadi leaves from many, and I and him jointly tried to locate my Nadi through a series of question and answers related to my personalities and events in my lifetime. Nearing the end of the third bundle, there was one that I thought was mine. My parent’s name, number of siblings, my career, and property were exact but the name of my wife was different. Senthilkumar quizzed me further, but we could not locate a reading that described me. I was asked to come back in two weeks’ time since he told me that he could only look through a maximum of three numbers of bundles at any one particular sitting.

On 11 December 2002, going through the same pace and trend of questioning, we identified a relevant, appropriate, and corresponding Nadi in the very first bundle itself. I agreed it was mine. I was told to come back for the full reading of the Nadi another day.

On 14 December 2002, the actual reading of that particular Nadi took place. I was both apprehensive and eager not knowing what was in store for me. I sat in awe as the Nadi was read to me. 

Generally the first (Pothu Kaandam), 13th (Karma Kaandam) and 14th (Shaanthi Parikaara Kaandam) cantos are read for all seekers. The Gnana Kaandam is selective. The Pothu Kaandam mentioned about me, my family, my career, and what to expect until my last days. The Karma Kaandam spoke about my past birth. The thirteenth canto or Shaanthi Parikaara Kaandam spoke about worship and prayers to reduce the evil effects of my past Karma. I was asked to worship the Siddhas, Lord Ganapati and Lord Shiva too. 

There was a Gnana Kaandam for me. I had this Kaandam read to me too. It dictated my spiritual path. I was asked to worship Lord Shiva, Lord Ganapati, Agathiyar, and the eighteen Siddhas.

The path I was to take was revealed to me through these amazing, mysterious and mystical Nadi!

Nadi Reading 2 by Agathiyar - 15.8.2005 

I told Tavayogi Thangarasan Adigal when I met him the very first time in Malaysia in 2005, that it had been 2 ½ years since I last saw the Nadi with Senthilkumar. Tavayogi immediately gave me Nadi Guru Ramesh’s telephone number. I made an appointment. 

On the day of my appointment, Ramesh played the earlier reading of my Nadi that was recorded on tape by Nadi Guru Senthilkumar. When I saw Senthilkumar in 2002, he took an imprint of my thumbprint to enable him to locate my Nadi. However, Ramesh did not do so, this time around. He played back the tail end of the last reading on the tape. He asked for my date of birth, time and Lagna. Then he went into an adjacent room to get my Nadi. He asked if he should transcribe the reading. I told him to do as he pleased. He then taped the whole session without transcribing. It was the Aasi Kaandam of Agathiyar. This Nadi is not located from the imprint of the seeker’s thumbprint as in locating the Kaanda Nadi, but is a revelation by Agathiyar, to whom he chooses to speak to. Throughout the reading, I was in tears. Agathiyar was so kind and generous to me. He pardoned me for my past mistakes, removed the guilt that I had carried all this while, saying all was his doing and he added that I needed those experiences too. He accepted me into his circle and blessed me for a better future.

Agathiyar told me that the Agathiyar Gnana Peedham in Batu Caves is the place for me to learn about spirituality. I was also told to see Tavayogi that night itself for a teecha. Tavayogi had earlier given me teecha together with nine others including my wife. Why the necessity to get the teecha again? I could have brushed aside, ignored or delayed seeing Tavayogi. Instead, when I followed as instructed and got Tavayogi’s blessing and teecha from him again that very night, the reading on tape was mysteriously ‘erased’.

Nadi Reading 3 by Agathiyar - 18.8.2005

I went back to Ramesh explaining the mysterious event. When the Nadi was re-read to me, there was no mention of the Agathiyar Gnana Peedham in Batu Caves anymore. I figured that the moment I surrendered to Tavayogi there was no need for an organization anymore.

Besides Kallar and Palani, which was mentioned earlier, the new reading mentioned additional temples and Siddha’s places that I ought to visit - Tiruvannamalai, Vedharanyam, Pothigai and Courtalam. 

Nadi Reading 4 by Agathiyar - 19.8.2005

This reading was not recorded but instead written out for me. Agathiyar reveals the mysterious events that took place at Palani. He mentions the initiation or Theecha I received from Tavayogi.

Nadi Reading 5 by Agathiyar - 20.12.2005

Agathiyar talks about my pilgrimage to India. He mentions Tavayogi. He asks that I continue prayers to the Siddhas. He reveals what took place at Papanasam, Courtalam and Agasthiyampalli in Vedharanyam. He explains the reason for asking me to come over to India in haste.

Nadi Reading 6 by Agathiyar - 9.9.2006

Agathiyar talks about the prayers that I conducted and pilgrimage with Tavayogi. He talks about Supramania Swami and reveals what took place at Tiruvannamalai. Agathiyar emphasizes Supramania Swami was the catalyst to ignite me and the reason for me to tread this path. He reminds me to hold him in my thought. Then he goes on to explain the reason to introduce Tavayogi. Agathiyar talks about the prayers back home. Agathiyar reveals the reason for taking birth. Agathiyar asks that I stay on this path. He asks to continue the practices. Agathiyar reveals that one can remove his Karma through prayers. Agathiyar reads my thoughts and mentions them immediately in the Nadi.

THE MEETING OF TWO WORLDS

Besides the whole pantheon of Gods and Goddesses our forefathers brought with them ancestral worship when they migrated to Malaya. The family pays homage to these deities known as kula deivam or ancestral gods. Village deities or yellai deivam and guardian angels or kaval deivam, who took care of the community and the individual soul respectively, were continued to be worshiped too.

My father was from the Mathur Kovil, Karaikudi. He settled in Malaysia. I understood that Aiyanar was worshiped back home. He was a Vasudeva bakta but switched to worship of Lord Muruga later. He used to share many of his encounters with the divine and their miracles.

Besides Lord Muruga I came to receive the protection of the Chinese deities too. My parents had lost two children earlier to diarrhea at the hospital. When I too succumbed to diarrhea as an infant my parents rushed me to a Chinese medium, who was a friend and a neighbor too at that time during our stay at the Larut Matang district. I was spared my life with the condition that I had to been given in adoption to them. I survived that day.

Right through my teens I used to be healed by this medium and the entire pantheon of Chinese deities. A typical healing session would begin with the medium chanting and hitting himself with the blunt end of a sword. He would then write Chinese characters in ink onto yellow strips of paper and burn it over a glass of water. The ash falls into the water and I was made to drink it. I was then cured.

That was my very first encounter with the mystical world of the gods.

I was blessed to have the protection of Madurai Veeran at the same time. I grew up placing flowers and worshiping him at the small shrine the landlord had at the back of the house we stayed in. A rooster was occasionally sacrificed. When the person on whom came these energies turned vegetarian, these sacrifices stopped too.

Moving on into my later years of childhood, I used to see goats tied up and ready to be slaughtered as sacrifice and thanksgiving for boons given to devotees in the home of a neighbor, who worshiped Muniandisamy. They frequently hosted these events. Someone would conduct some rituals before raising the sword high that terrified the goat (and me too). The bleating would stop the moment the sword fell. Someone would go into a trance and people will queue up for his blessings and relate their problems to which he would provide an answer or solution. Off course I would stay my distance watching from afar for fear of being strike by the whip he held. That was my third encounter with people going into trance.

Meanwhile my home and temple worship continued.

When my brother-in-law started building either new temples or shrines and renovated existing ones in the Krian and Kinta districts where he served in the public sector, a fest would be held on completion of the works. Then they also used to have annual fests too. Someone would go into a trance during the fest. Again the public stood in line to seek guidance from the "divine" through these energies that came through them. On one such occasion at the Macha Muneeswarar temple in Simpang Ampat, Semanggol, to our surprise my brother too became a vessel and conductor for these energies to work through. He surprised us further by speaking the Chinese dialect when addressing Chinese devotees. He never spoke Chinese before that. Soon the deities themselves revealed that they would stop coming through him. And it stopped.

My brother-in-law moved on to guru worship and built the Jeganthguru Sri Raghavendra Mritiga Brindavanam in Buntong, Ipoh.

Taking on a career I met Maniraj who used to share how the deities came in a trance and gave advise,  guidance, healed and cured many devotees at the temple in his estate home. As almost all of them were fierce and came with lots of anger, I was surprised to hear that Lord Muruga was gentle and keeps on laughing. Although I had asked him to inform me when they summoned Lord Muruga, I never had an opportunity to be there during my eight year stay in Dindings district. 

It was during these days that my home puja intensified, where I began to offer prayers and perform simple rituals.

Moving into the city now, I did not come across devotion to these devotees then. Although I acknowledged their existence, I prayed that we do not cross paths. After an absence or a period of hibernation, I came into the Siddha path. The Siddha path was more focused in the sense that the teachers on this path gave us a long list of names of Siddhas and asked to chant them. That was sufficient we were told. The rests would fall into place. If before this I had numerous pictures of deities and gurus at my altar and prayer room, one day I made the decision to have only that of Agathiyar.

When Agathiyar came in the form of a statue, I was taken to the next level of worship, another dimension, from 2D to 3D. When I began to bring Agathiyar's statue around to others home, Asokhan invited us to his home too. He was staying in a military quarters in Kuala Lumpur. Then he switched the venue asking me to travel some 247 kilometers, to his hometown in Karai in Kuala Kangsar district. When my family and I arrived with Agathiyar, Asokhan told me that we shall perform the puja at a shrine temple of Muneeswarar under a tree some distance away from his childhood home. I was told that the priest at the temple had had a dispute with the temple committee and left the night before. As we prepared to conduct homam and abhisegam, a priest appeared.

After we performed the homa, I went up to the priest who was sitting quietly watching us conduct the homa, and invited him to perform the abhisegam for Agathiyar. He readily accepted. But before beginning the abhisegam he conducted the nitya or daily puja for all the deities placed at the temple grounds, informing the young kid who assisted the earlier priest with the pujas at the temple, that the sequence and puja before this was all wrong. he showed him the right way to go about the puja.

The visiting priest carried out the abhisegam for Agathiyar to our hearts content. On arrival he told the temple management that he had to leave by 5pm, but stayed on till 9pm to help us with Agathiyar's puja. That was the very first abhisegam for Agathiyar conducted by a temple priest on our shores, after the initial abhisegam at the Adi Kumbeshwarar temple in Kumbakonam in 2009. Till this day I do not know why Agathiyar chose to go all the way to Karai, and who was the accidental priest who came along to do his abhisegam.

Getting acquainted with Mrs Menon from the USA through an email she sent after reading this blog, paved a wonderful relationship between us, where I saw her embark on her spiritual journey. Shortly after returning to the USA in April after participating in the inauguration prayers for a temple she jointly built for Karupanasamy in Chennai, she arrived again at Kallar Ashram in November the same year to know more about Agathiyar. Her guardian angels Karupanasamy and Ambal, led her and left her at the doorstep at Kallar Ashram in the custody and care of Agathiyar. Her life changed after that momentous visit to Kallar and she devoted herself completely to Agathiyar and his Seva. She used to share her encounters with these deities with me. I began to understand them better.

Walking the path of Siddha I could not fail but notice that these deities were in the forefront on each path and track we took, especially during the hike up into the jungles, hills and mountains.

Soon AVM became a venue for the divine to work most discreetly, bringing us into the realm of these deities or too put it in proper perspective, bringing them to Agathiyar's abode. We have had many unexpected visitations. These were quite different from the modus operandi we are familiar with, with regards to these deities. If before, offerings were made and the deity of our choice summoned to come on an individual who was a regular medium or channel for them, with the Siddhas and in their presence, these deities came on their own, to pay their homage to Agathiyar and left on their own, hardly turning to look at us. They came discreetly, engaged with Agathiyar and left as discreetly as they came, without bringing attention to their arrival and presence in my neighborhood.

Mrs Menon, who later came to be known as Jnana Jhothiamma, saw them move in a parallel world with ours, without us noticing.

Some devotees of Agathiyar who also seeked guidance from these deities were surprised to find that as they stood before Sangili Karupar he only spoke to them about Agathiyar and their mission. He often guided them before they embarked on pilgrimages to Siddha abodes, caves and temples.

While devotees of Agathiyar visiting AVM were asked to light lamps and put forward their wishes,  those with domestic problems were told to head for Agathiyar's sannadhi at the Eco City temple. Meanwhile we were told that Agathiyar and Lord Murugan at Pothihai Tharma Chakkram would help those harmed by evil energies. This is how the divine has distributed the work load, segmenting the devotees into smaller manageable groups according to their problems, and specifically working on them from these specific locales.

Now we tend to understand the reason why they send us to specific temples for specific reasons. At these places the divine appears as and when the need arises upon hearing the devotees prayers, sometimes in the physical form and at times very subtly. Now we tend to understand what Tavayogi meant when he used to tell us that the Siddhas were present showering flowers and their blessings on us.

When Agathiyar sent me home after bringing me to his abodes in India in 2003, showing me his many miracles, he told me that these miracles will continue once I was back home. Since then he has never stop showing us his presence through miracles. There was never a day go by without a miracle done.

I could join Thondu Seivom and Amudha Surabhi to distribute pastries and drinks to the homeless some days back having recovered from my lower back pain thanks to the divine hand and his apostles. Dhanvantri came through a medium, to massage and heal my back. It was a relieve. Balamurugan, a former regional manager and accountant who left his appealing career, to take up Siddha Vaidyam and Varma Kalai, came over to give me treatment on two occasions. His oilments brought further relieve. Then Shanga who was a former trainer at a gym came over to guide me on simple exercises that brought much relieve. Dr Janar came over and gave me a jab right at the spot of the inflammation in my sciatic nerve bringing immediate joy and relieve. Then Agathiyar gave me prescriptions in the Nadi through Nadi Nool Aasan T. Ramesh who read it and sent me the recorded message. Saravanan Palanisamy brought me these ointments and herbal preparations, prepared by another devotee of Agathiyar, Arivananthan Aiya of the Arulguru Aghathiyar Arulsiddar Peedam.

The finale was when the ever playful Lord Muruga played his lila or divine game at AVM both through a Jeeva Nadi reading by the veteran in the field, Nadi Nool Aasan Taranibalan Aiya and concurrently attending to my pain and healing my psyche too, through another. That evening we saw both worlds merge and collide to bring relieve to a devotee. Sri Krishna was an instrument for this lovely miracle to take place, ferrying Taranibalan Aiya to AVM, who consented to read the Nadi with the blessings of Lord Muruga. This reminds me of how Sri Krishna ferried Agathiyar, Mataji Sarojini Amma and others in the coracle across the flowing Kaveri river to the center where Agathiyar made a Shivalinga from the river sand, that today has come to be called the Nattareswarar temple. In this era, he has ferried many to India to carry out their remedies or parikaram.

As I was practically "crippled" for close to three weeks, unable to drive, the divine made sure all these aids and assistance came to me in good time. All these wonderful souls contributed their ever vast knowledge and years of training in bringing relieve to me. The divine showered his compassion on this insignificant soul. What have I done to deserve these blessings? How do I repay their kindness? I am indebted to all these good souls and the divine.

I now realized that there is a well worked out, greased and oiled, machinery put in place by the divine to help guide and care for us and every sector of the community. All is well and in its proper place. The divine had mutual respect for the other and knew its boundaries. They are basically there, waiting to serve mankind and help it rise up the spiritual ladder. We only need to know how to harness their energy for our upliftment. It all boils down to puja and prayers.

My perspective of these deities has changed from one of fear to one of inclusiveness. Agathiyar brought me to their world and to a new understanding.

BE HAPPY

Where does happiness lie? For my year old granddaughter it is in small things like for instance a cardboard box. She could spent hours playing with it. She is happy with it.

In conjunction with Sri Edaikkadar Siddhar Jayanthi (02/10/2018) / Sri Ramalinga Swamigal Jayanthi (05/10/2018) / Sri Vanmeegar Siddhar Jayanthi (12/10/2018) Thondu Seivom and Amudha Surabhi volunteers distributed buns and drinks to the homeless in KL City last night.

The 200 paxs was quickly taken up by the street dwellers. Just as we gathered to return home, the Pertiwi Soup Kitchen moved in to serve food to the homeless. We stayed back to watch them set up and go about serving the unfortunate. We had the pleasure of meeting Datuk Munirah Abdul Hamid, founder of Pertiwi Soup Kitchen. She had initiated this movement to feed the hungry. She extended an invitation to us to collaborate in feeding the hungry jointly. That was an honor for us.

http://english.astroawani.com/lifestyle-videos/donna-episode-6-datuk-munirah-abdul-hamid-founder-pertiwi-soup-kitchen-156658

https://www.themalaysianinsight.com/v/9312

Similarly some time back, we had the opportunity to meet a couple of Samaritans, Joycelyn Lee and Andrea Tan who initiated the Pit Stop Community Cafe,  when we dropped in on them while carrying out a Medical Camp in the streets.

https://agathiyarvanam.blogspot.com/2018/02/medical-camp.html

When Joanna Lumley covered a story about India, I was saddened to see a young mother mention that she grew up on the platform and now has to raise her child there too. I was in for a rude shock last night as I stood to watch the homeless fall into line to receive the food served by the Pertiwi Kitchen Soup. I heard a voice over my shoulders and turned back. A man on the streets began to run me through on what was taking place. He informed me about the frequency of the Soup Kitchens that serviced the area, adding that the food was good. He was in his sixties too. He told me his grandpa used to sweep the streets while he played on the pavements then. I was taken aback to hear that he has spent his whole life living on the streets. He spoke proudly about his job though, disposing trash from the restaurants in the vicinity, where he is paid a wage. He takes a couple of drinks (liquor) and knocks himself out at night before looking forward to another bright sunny day. He was so cheerful. He had no worries about the next moment. With him were a couple of ladies and a teenager. As I bid them farewell, I could not come to terms with those who had a roof over their heads, a family, and food on their table but yet kept on complaining endlessly on their misfortunes. 

A Gnani goes through the mill, perfecting his body and mind to a state of happiness. The rich, working their way to more riches find happiness in entertaining their fellowship. The poor too, though having no choice and no hope, make good of what is available at hand and still are able to put a smile on their faces. I realize it is all in the mind. End of the day its all about happiness. Do what will make you happy. 

TO BE OR NOT TO BE

My wife's great grandpa was chased out of his village in India for the sole reason that he consumed meat. Father, son and daughter made their way to Rameswaram to make a living. They eventually boarded a ship that brought them to Malaya. They made a livelihood peeling and cleaning prawns for a factory making shrimp paste.

I turned vegetarian overnight for no reason. It just happened. It had to happen; the time had come. The time was right. No one insisted that I become one. No teaching lured me to become one. I did not become vegetarian for health reasons. I did not become vegetarian for religious reasons. It has been some 20 years now since I stopped consuming meat, fish and others. I am not the least allured by it. Today I cannot stomach the smell emitted from cooking meat and fish. I cannot stand the smell of scrambled eggs. I cannot walk pass a fish market nor walk through it these days.

Many on hearing that I was a vegetarian immediately make a statement and waited for me to acknowledge it. "You are a vegetarian. You never get angry right?" It is said that taking satvic food cools your temper. I never lost it. It just needed to be kindled and there you have a volcano erupt. It was for this reason and the prayers my mother placed before Agathiyar, that I was called up and counselled by him for close to an hour on anger management. He immediately created the perfect environment and situation for me to be tested after the Nadi reading. But I failed badly. I still cannot drop my anger over the years. I realize I still have a long way to go.

Turning vegetarian I never did peer at the small and fine prints on the packaging of processed food to see if it had animal products in it or traces of it. I was quite comfortable by just dropping my intake of cooked red meat, poultry, fish, seafood and eggs. It was not a problem to me if cakes, biscuits and other confectioneries carried them. I knew if I looked into the fine print my choices would lessen till I would not have anything to eat. 

Back then I would have to seek out eateries that only cooked vegetarian, which were rare. So I would head for the nearest food stall and inquire if they could prepare something acceptable to my palate. Off course I could not expect the eateries to provide separate cooking utensils and crockery. My nose would tell me if I should consume it. Next my tongue would decide if I should swallow it. But I survived because Malaysia being a haven for food where we can savor a wide range of dishes from a wide spectrum of races, the Indians, Malays, Chinese, Portuguese, Baba Nyonya, Thais, Mediterranean, Middle East, English, European and many more, someone will have something for me.

A senior friend of mine would come over to my office each time his colleagues hosted a party. The reason was that he would claim that he did not have anything vegetarian to munch on at the function. I told him it was the company that mattered and not the food. On the contrary I join all my office functions although I knew pretty well I would not get vegetarian food. I would make do with fruits and salads. But I never boycotted these functions. Soon my fellow mates who were of the Muslim faith, began to take notice that I was not eating. Then they began to inquire the reason. They started to cater for vegetarian meals for me. At other times they began to cook separate vegetarian dishes for me. Slowly they began to understand the context of vegetarianism. They prepared dishes for all and would serve me the same dish too, minus the anchovies or prawns etc. Soon whenever I am out for lunch, they would ask me to parcel back vegetarian food for them too. They began to notice, acknowledge and respect the food choices of others too. Our bond grew closer as a result.

Once I accompanied my boss and a Major in the Army for an assignment to Penang. As Penang is a well known destination for good food, they planned to head for the beach to try out the Ikan Bakar or grilled fish after our job was done. As we reached the end of the long row of stalls laid out on the long and sandy beach, they had already decided what they would want to have and in which stall. Suddenly they realized that I was with them and that I could not take any of the food sold at the stalls. These wonderful souls sacrificed their desire to have a much awaited delicacy and instead headed back to the hotel where I could have something vegetarian.

Then again it is a challenge being a vegetarian especially in the remote towns and on the east coast. But I managed well thanks to some divine help. Once I was traveling to Kuala Terengganu with my office mates for a three day course. As most of them were already hungry the bus pulled up at a road side stall just on the outskirts of the town. My friends had a whole lot of choice before them but I had none. I asked the stall owner if she could prepare me something vegetarian. She replied that they took ala carte orders only in the evening. As it was noon then I was told that I had to manage with what they had prepared and displayed before us. I told her I could not take them and returned to my table with a drink. As everyone was digging their fingers into their food, I was left starring at them. Shortly after the stall owner came up to me and asked me what I wanted. She would prepare it for me. I was delighted. I told her the things that I avoided and she then came up with a simple vegetarian rice dish. I thanked her for her compassion. How would you explain the turn of heart in her? 

When Dr Janar followed his fellow medical team into the interiors of Sabah, the locals who served meat to them, rushed to gather roots, tubers and plants and prepared a simple meal to his liking. The Dr was moved by their love and compassion.

Understanding the difficulties in opting for a vegetarian diet in a multiracial society like ours, Agathiyar has never taken up the subject of choice of food to me or my children. He has given leeway to them to come over on their own without any persuasion or instilling fear in them or establishing a dateline. My wife became a vegetarian immediately when Tavayogi stated that to receive Agathiyar's Teecha Mantra or initiation she had to become one. But surprisingly a friend of mine who went for the initiation too with Tavayogi was told not to consume the meat of those winged species only. 

The small group of four Tibetans held on to the yak, they chose one of the oldest and largest among the herd. Another slit its throat. It was a normal thing in their lives. They needed to feed themselves and their families in the cold of winter up in the high mountains. The host of the documentary could not bring himself to watch nor photograph the scene. It was too gruesome to him but very much a day to day thing to the herders. 

We can afford to speak a lot on meals and menu because we live in a comfort zone where everything is available at the touch of the button. We become complacent living in a safe and comfortable zone, where we are spoilt for choice. Throw us into a desperate situation, famine or war zone or drop us off in countries where hardly any greens grow, or where food is scarce, we would have no choice but to eat what was available or made available to us including meat for survival.

I keep reminding myself not to be arrogant when it comes to food telling myself that in times of calamities and disasters we might end up having to opt for processed canned food and sardines to keep ourselves alive. I tell myself that if I was left with nothing else but meat and fish and I had to survive, I shall eat them even if I were to throw out after that.

I am beginning to realize that it is wrong to champion for a cause based on our preference and lifestyles. What is wrong for us would be the right thing to do for a different community. In the face of death and the need to survive, all principles that we uphold vanish. 

Suki Sivan talks about two pertinent points that I share too. Those who climb the religious spiritual ladder at one point, out of arrogance, tend to make a mistaken assumption that all others below the rung he stood on, were less devoted or spiritual. The ego builds in them that they are the chosen ones and that all others are dirt and worthless. 

The other point he makes is regarding the menu. He touches on some who look down on others just because they eat meat. Suki Sivam lists out several other matters like language, race, origin etc that should not be used to differentiate and belittle another.  He strongly says that you have no right to look down on another. He adds that a true gnani would not condemn another's beliefs and practice.

Jay Lakhani in the following video cautions us about passing judgement on others. He strongly cautions us not to judge a person's spiritual standing based on his menu and the food he takes. He says, "You can be a strict vegetarian but with all the baser and lowest attributes and character. On the other hand you might be a noble person who took meat. It is not what you eat but how you behave that is more important."

He strongly makes a statement that we should not classify people purely on their diet, "Do not reduce religion to the menu in your kitchen. Do not reduce religion purely to the idea of diet. It is not what you eat but how you lead your life that truly dictates whether you are truly religious or not."

He quotes Swami Vivekananda has having said that "when something within you tells you that you do not want to eat meat, you are ready to give up meat. But do not force it on other people or yourself. When you feel that these animals are almost human, the thought of how can you eat them arises. It must come from within you then you will give it up."

All desires including the lure of the flesh and tongue has to die a natural death. If restrictions are imposed and fear instilled, it would lay dormant only to take up its hood when the situation and conditions were conducive for it to flourish. Hence the need to exhaust all worldly desires, never leaving even a seed to germinate later. Take the hand of the divine in all matters and you shall be safe. 

Why are some then slaves to their tongue? The lure of meat is too great a challenge for them to surpass. Please let people evolve in their own time. Erai is not in a hurry so why are we rushing to convert and change others to comply with our choices.

THE FOUR STAGES

பாராட்டு பாடல் (அறியா பயணம்) 

அனு பல்லவி 

அறியா பயணம் தொடர்ந்தோமே 

நாம் இங்கே 

அழியா நிலை பெற்றோமே 

மௌன ஞானம் நீயும் அளிக்க 

கருணை விழி நீ திறக்க 

என்ன தவமோ என்ன வரமோ 

உனது பதம் சரண் அடைய 

ஈசா அகத்தீசா தரிசனம் நீ தந்தாய் 

பல்லவி 

போற்றிட போற்றிட துன்பங்கள் விழகிட 

போற்றிட போற்றிட நோய் விலக 

போற்றிட போற்றிட துயர் மறைய 

அருள் பொழிவாய் குருவே 

தந்தன தந்தன கவசமாய் நின்றிட 

தந்தன தந்தன திரைவிலக 

தந்தன தந்தன ஞானத்தை பெற 

ஒளியாய் மாறினோம் 

அறியா பயணம் தொடர்ந்தோமே 

நாம் இங்கே 

அழியா நிலை பெற்றோமே 

அறியா பயணம் தொடர்ந்தோமே 

நாம் இங்கே 

அழியா நிலை பெற்றோமே 

சரணம் 1 

குரு நான் என்று அறிமுகம் செய்தவர் 

ஊழ்வினையை அறிய செய்தாய் 

யாகம் அதில் சுடர் ஒளியாய் 

வினையாவும் நீயே ஏற்றாய் 

ஞானம் அது வழங்கிட வந்தவர் 

ஞான கோட்டம் வந்தமர்ந்தாய் 

அன்னம் இட அமுத சுரபியாய் 

பசியாவும் தீர்த்தாய் 

இவ் வாழ்வின் பயன் கண்டோம் 

இனி ஏது துயரம் அப்பா 

உந்தன் நாமம் இங்கு சொல்ல சொல்ல 

மனம் சாந்தம் நிரம்பி இங்கு வழியுதே 

அட உன்மேலே ஆசை அப்பா 

என் மெய் எல்லாம் குளிர்ந்ததப்பா 

மதி நிறைந்து ஒளிர்ந்ததப்பா 

நீயே பரமானந்தம் 

போற்றிட போற்றிட துன்பங்கள் விழகிட 

போற்றிட போற்றிட நோய் விலக 

போற்றிட போற்றிட துயர் மறைய 

அருள் பொழிவாய் குருவே 

தந்தன தந்தன கவசமாய் நின்றிட 

தந்தன தந்தன திரைவிலக 

தந்தன தந்தன ஞானத்தை பெற 

ஒளியாய் மாறினோம் 

சரணம் 2 

ஓர் மகனாய் உன்னிடம் வந்தேன் 

சாலோக்கிய நிலை அறிந்தேன் 

சரியை பின் கிரியை உணர்ந்தேன் 

சாமீப்பியமாக நின்றாய் 

யோகத்தால் அமுதம் பரவிட 

சாரூப்பிய படி அடைந்தேன் 

ஞானத்தின் கதவு திறந்திட இனி 

சாயுச்சியம் எந்நாளோ 

இந்நிலையை நான் அடைய 

சற்குருவாய் வந்தாய் அப்பா 

உன்தன் அழகை இங்கு ரசிக்க ரசிக்க 

மனம் பரவசமாகி மகிழுதே 

அட உன்மேலே ஆசை அப்பா 

என் மெய் எல்லாம் குளிர்ந்ததப்பா 

மதி நிறைந்து ஒளிர்ந்ததப்பா 

நீயே பரமானந்தம் 

போற்றிட போற்றிட துன்பங்கள் விழகிட 

போற்றிட போற்றிட நோய் விலக 

போற்றிட போற்றிட துயர் மறைய 

அருள் பொழிவாய் குருவே 

தந்தன தந்தன கவசமாய் நின்றிட 

தந்தன தந்தன திரைவிலக 

தந்தன தந்தன ஞானத்தை பெற 

ஒளியாய் மாறினோம் 

அறியா பயணம் தொடர்ந்தோமே 

நாம் இங்கே 

அழியா நிலை பெற்றோமே 

மௌன ஞானம் நீயும் அளிக்க 

கருணை விழி நீ திறக்க 

என்ன தவமோ என்ன வரமோ 

உனது பதம் சரண் அடைய 

ஈசா அகத்தீசா தரிசனம் நீ தந்தாய் 

போற்றிட போற்றிட துன்பங்கள் விழகிட 

போற்றிட போற்றிட நோய் விலக 

போற்றிட போற்றிட துயர் மறைய 

அருள் பொழிவாய் குருவே 

தந்தன தந்தன கவசமாய் நின்றிட 

தந்தன தந்தன திரைவிலக 

தந்தன தந்தன ஞானத்தை பெற 

ஒளியாய் மாறினோம்

Inspiration for the lyrics for the above song from Raagawave Production/ AVM's "Agathiyar Geetham" was taken from the scriptures, upadesam from our gurus and our experiences walking the path shown.

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.

Carefully the Siddhas paved the path where one would have to go through four stages towards Shivahood or Godhead 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. 

"Shivagnana Siddhiyar Supakkam" speaks about this. 

The first stage Sariyai (Taatamaargam) - adopting the role of the servant of God, one cleans the temples, sweeps the floors, decorates God's abode with flower wreaths and garlands, lights the sacred lamps,  joins in chanting the glories of Shiva,  attends to the gardens and flower beds, cooks prasad for God and devotees, serves the visiting devotees of Shiva and attending to their needs, thus they live in the world of Shiva. 

Next, Kriyai (Sarputramaargam) - adopting the role of the son, one performs rituals and worship of Shiva daily, offering incense, articles for ritual ablution of the idol, food offerings, invokes and invites the deity, worships and eulogizes God with love, offers flowers, and keeps alive the sacrificial fire, thus the devotees abides close to Shiva by performing these deeds.

The third Yogam (Sagamaargam), - observing Ashtanga Yogam, taking control of the senses, regulating the breath, realizing the essence of the six adhara kundalini chakras and worshiping their presiding deities, ascending to Brahma Randhra and inducing the lotus bud to blossom, stimulating the sun mandala there and taking on the resulting ambrosia spread all through the body, worshiping and meditating on the effulgent Shiva, these devotees get the form of Shiva.

The final path, Jnanam (Sanmaargam), - taking in the wisdom from all the holy scriptures, the devotees merges with Shiva.

P. Thirugnanasambandhan in his "The Concept of Bhakti" published by the University of Madras, 1971, clearly explains these stages.

"The soul inspired by the highest goal of communion with God passes gradually from one stage of spiritual enlightenment to another. Starting from the first rung of the ladder, as the servant of God, the soul practices Carya, consisting in external duties such as cleaning and lighting God's temples, adorning the images of God with garlands, praising God and attending to the needs of devotees. For these deeds the soul is rewarded with Saloka or dwelling in the region of God."

"From being a servant, the soul in the Kriya stage becomes a son of God, and renders more intimate service than before, such as invoking God's presence, serving him with love and praise and other acts of service like Sivapuja, besides attending to the burning of incense, collecting flowers etc. the reward for service of this type is Samipya or dwelling near God."

"In the next stage of Yoga, the Sakha Marga the soul becomes the friend of God and thus is nearer God. Withdrawing its senses from the material objects, it concentrates on the contemplation of Siva. This is rewarded by Sarupya, which is to have the same form as Siva but not the essence."

"The soul has to progress further in the Jnana Marga to reach the final goal of Sayujya from where there is no return. Sayujya is a state of union of God and soul, a mysterious union of either, so that God and soul exist with their respective attributes, the former as the source of bliss and the latter as the recipient of the same."

The various paths and stages on spiritual development and the respective stages of Mukti as revealed in "Shivagnana Siddhiyar" is translated by G. Vanmikanathan in his "Pathway to God Trod by Saint Ramalingar." To aid us in our understanding better, G. Vanmikanathan categorizes the famous four Samayakuravars (also known as Naalvar or Naayanmaar’s) in the respective 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. 

Ramalinga Adigal too has spoken of the various stages of spiritual experiences.

Siddha Sugabramar in his "Gnana Suthiram" reveals how these stages are gained.

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.

Siddha Shivavaakiyar reveals the corresponding state achieved while treading the path.

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.

Siddha Kunangkudi Masthan Sahib pleads of Agathiyar for the experience of all these stages in the 52nd verse of his  "Agasthiyar Satagam."

Agathiyar has safely brought us through these stages with his close guidance and advice. We can never repay the debt. His compassion and love keeps us alive till this day.

BHAKTI

"Bhakti begins in wonder, a sense of awe in the presence of God's beauteous creation. The sense of awe and wonder gradually develops into emotions of admiration, gratitude and reverence. Gripped with a sense of wonder, the devout man views with inexpressible delight the handywork of God in Nature and is filled with adoring reverence for its mighty author on whose commands the heavens and the earth poised in their respective orbits."

P. Thirugnanasambandhan in his "The Concept of Bhakti" published by the University of Madras, 1971, aptly sums up this divine feeling that arises from within one's heart, blooms and flowers to consume him in love for the divine, and compassion towards his creation.

He refers to Madhusudanasaraswathi from his text "Bhakti Rasyana" to define Bhakti. 

The mind that becomes supple, flows like a stream into God. That state of mind thus attuned to God is bhakti.

He adds that Bhakti gradually rises from a state of sadhna or means on to sentiment and love.

He quotes Sri Rupagosvami in "tracing the development of Bhakti in the case of aspirants."

First arises faith; then follows attraction, and after that adoration. Adoration, leads to suppression of worldly desire; and the result is single-mindedness and satisfaction. Then grows attachment which results in ebullition of sentiment. After this love comes to play. 

He brings to us the poet mystic and muni Naradar's description of devotion as one of "intense love towards God which is of the nature of nectar, putting a stop to all painful and unpleasant contingencies of life and the cycle of births and deaths."

P. Thirugnanasambandhan beautifully describes the journey of an aspirant on the path of Bhakti.

"Experience of pain and pleasure is a fundamental fact of human existence. Men who have acquired merits in their previous births come to feel dissatisfied and helpless in finding themselves tossed about amidst such unending alteration of pain and pleasure. Then there arises in him Sraddha or belief that there is a Moral Governor of the world who regulates the destinies of souls according to the immutable laws of karma. Gradually he ceases to perform prohibited acts and begins to perform more and more acts prescribed. Even the act that he performs  he learns to do without attachment to the fruit which they may produce but in a spirit of dedication. This is the Karmayoga which ends in the purification of the mind."

Hence it is of utmost importance that one does not shed his responsibility towards the family and society.

"The second stage begins with the adoption of certain sadhanas. Sadhu Seva or the worship of pious men is the first act of worship."

The teachers on the Siddha path point us to the worship the Siddhas, pious men who had evolved and attained the state of divinity.

"Companionship of the Sadhus will produce a transformation in one's attitude to things of the world. Next follows occasional contemplation alternated with worship. This is followed by Asakti or attachment to the attributes and greatness of God. The attachment may be induced either by the perception of Aisvarya of the majesty and lordliness of God or by the perception of Madhurya or the grace and beauty of God. These are followed by Puja Asakti or attachment to worship. In these forms of attachment the devotee is possessed with the sentiment of awe and wonder and stands at some distance from the Lord giving expression to his insignificance and sinfulness on the one hand and the majesty and holiness of the Lord on the other. The first is the contemplation of the Lord as power and the second the contemplation of the Lord as Love."

The Saints Appar, Sundarar, Jnanasambandhar and Manikkavacakar are perfect role models of these attachments in the forms of closer personal relationship Dasya Asakti (Service at the feet of Shiva), Sakhya Asakti (Friend), Vatsalya Asakti (A young child) and Kanta Asakti (Beloved) respectively.

"When the devotee completely identifies himself with his will (the will of the Divine), he loses his separate existence in the wider existence of the Lord. That state is called Tanmaya Asakti. This is the sprouting stage of divine love. This grows into the state of Parama Viraha Asakti (Lovers in separation). This culminates in the devotee's realization of Divine presence in himself as well as outside him and verily lives, moves and has his being in Him. This is the Parama Prema, the consumption of love, a state which can only be experienced and not described."

So what are the Sadhana required to pursue successfully this path of Bhakti?  P. Thirugnanasambandhan refers to the "Adhyatma Ramayana".

Sri Rama addresses Sabari in "Adhyatma Ramayana" enumerating the sadhanas or means of devotion that ultimately lead to salvation. 

1. the company of the good
2. conversation about the Lord's achievements
3. recital of his virtues or Tanmai
4. expounding the Lord's words
5. constant and sincere worship of the preceptor 
6. virtuousness, self restraint, attachment to worship
7. reciting of mantras
8. adoration of bhaktas, awareness of divine immanence in everything
9. consideration of the essence of God.

Though excellence of character and these efforts are forerunners to attain salvation, an important element is vital in achieving the destination. Having put in these efforts, one awaits eagerly for "the grace of the great ones or from the touch of divine compassion"

The Sivapurana extols four progressive means to achieve a high state in devotion, namely,

1. the performance of ritual and pilgrimage to sacred places
2. the worship of symbols which are reminders of the supreme
3. meditation and contemplation
4. realization of God's presence in everything

Although the highest worship is to not expect the fruits of the worship, the devotee is granted merits accordingly to the nature, extent and depth of worship.

1. Rajasadhama for securing material wealth, and boons
2. Rajasamadhyama for seeking fame
3. Rajasottama for seeking prosperity and bhogas
4. Sattvikadhama to expiate one's sins
5. Sattvikamadhyama to remove the distress of others
6. Sattvikottama is worship of God in utter humility.

How do we bring ourselves into a devotional mood then? There are several methods as outlined by Prahlada. 

1. Sravanam - listening to the glories of God 
2. Kirtanam - praising and chanting the glory of God 
3. Smaranam - constant reflection on the glory of God 
4. Padasevanam - resort to the feet of God
5. Arcanam - offering fruits and flowers and chanting God's name
6. Vandanam - offer obeisance to God
7. Dasyam - service at the feet of God 
8. Sakhyam - friendship with God 
9. Atmanivedanam - self surrender 

Bear in mind that these are not strict and fast rules nor are they exhaustive. Exceptions and miracles happen. Even the evil who exhibits hatred, jealousy, envy etc, is constantly thinking of God, figuring ways to sabotage the ways and means of the devotees of his.

As the whole world is animated, there is then no harm in worshiping idols. He created us and we create him. As P. Thirugnanasambandhan writes, "The South Indian mystic is very much aware of the iconic presence of God in the temples. For him the icon is a real and communicating presence of God and not merely a linga or pratika of God", I can vouch to this as I saw Supramania Swami watching without twitching the eye nor a limb, oblivious to the ritual of libation and all the movement that was going on at the samadhi sannadhi of his Guru Yogi Ramsuratkumar. He was immersed in deep contemplation and meditation with eyes wide open throughout the good one hour we sat there.

Are prayers then answered? P. Thirugnanasambandhan credits several instances. 

"We have seen in the lives of Nayanmars and Alvars the God in the temple answering their prayers as vouchsafed in their songs on more than one occasion."

Thiruppanaalvar who was not permitted due to restrictions in the social framework of that period, prayed from a distance to Lord Ranganatha at Srirangam seeking to see him up close. Nandanar too stood outside the walls of Chidambaram  desiring to see Lord Nataraja. The Lord in the temple in both places, bids the temple priests to usher the devotee in with all the ceremonial gaiety immediately. 

Thiruppanaalvar experienced the bliss of Ranganatha and composed the "Amalan Adhipiraan" a poem describing the beauty from head to foot of Vishnu in ten verses and ultimately laid his life at the feet of the deity. (Source: https://en.wikipedia.org)

The priests decide to put him through a fire ritual where Nandanar comes through it unscathed.  "He emerges from the fire with a new holy body, with sacred ashes smeared all over and the holy thread. He is taken inside the temple by the priests. He worships Lord Nataraja, then disappears and unifies with Lord. Nandan's prayers to be with Lord Shiva are finally answered. (Source: https://en.wikipedia.org)

P. Thirugnanasambandhan writes further that it was in temples that saints received gifts miraculously as a result of prayers, mentioning Saint Jnanasambandhar and Saint Sundarar, cymbals for the former and material wealth in the latter.

At Tirukkolakka Tiru Jnanasambandhar was given cymbals made of gold by Siva here. Since pure gold would not make any sound, the goddess Uma conferred the sound on the cymbals. (Source: http://www.arunachala-ramana.org)

When Sundarar went to Tiruppugalur he needed money. When he prayed for money Lord Shiva, the presiding deity in the temple, did not answer his prayers. Tired he was, both mentally and physically, slept in the temple front hall itself. But in a hurry, he made a pillow out of bricks that he found nearby. When he woke up, all the bricks under his head were gold bricks! (Source: https://www.speakingtree.in/blog/teleportation-miracles-in-hindu-scriptures)

P. Thirugnanasambandhan writes, 

"The experience of God that the devotees had in and through the icons they worshipped points to the fact that this kind of worship has sanctity and reality. The Arca is a symbol to remind men of the supreme spirit that God is. It does not exhaust God."

He is quick to add that,

"But the mere formal worship of idols by a man who has no concern for the welfare of beings which are the seat of God is worthless!"

"The lives of Saint Jnanasambandhar and Appar who appealed to the God at Thiruvizhimizhalai and got monetary aid from him to relieve the local populace of hunger and starvation bear testimony to the saints concern for social well being." 

P. Thirugnanasambandhan puts it beautifully giving us hope,

"It is Bhakti which gives the underdog that heart to face and brave the cruel rigors of fate shielded and protected by that powerful armament of soft love."

"A sadhaka is faced with setbacks in his chosen path of devotion on occasions when he feels dejected but always looks forward on such occasions optimistically to the goodwill of that reservoir of love, God. His pleadings do not fail and he finds the object of his adoration descending on his hrtpundarika, the temple where God himself longs to dwell, the secret meeting place of the soul of man and the soul of the universe."

மோனா ஞான முழுதும் அளித்து
சிற்பரிப் பூரண சிவத்தைக் காண
நற்சிவ நிட்கள நாட்டமுந் தந்து
குருவுஞ் சீடனுங் கூடிக் கலந்து
இருவரும் ஒரு தனியிடந் தனிற் சேர்ந்து
தானந்தமாகித் தற்பர வெளியில்
ஆனந்த போத அறிவைக் கலந்து
ஈசனிைணயடியிருத்தி
மனத்தே நீயே நானாய்
நானே நீயாய்க்
காயா புரியைக் கனவெனவுணா்ந்து
எல்லாமுன் செயலென்ேற உணர
நல்லா உன்னருள் நாட்டந் தருவாய்
காரண குருவே கற்பகத் களிேற
வாரணமுகத்து வள்ளலே போற்றி

THE SIDDHA TRADITION & ITS TEACHERS

Thavathiru Rengaraja Desigar never taught the techniques of Yoga, Asanas and Pranayama preferring to let the Siddhas do it. He would initiate them into the path and ask to chant the name of the Siddhas instead. He encouraged us to do charity.

Tavayogi Thangarasan Adigal too never indulged us in these facets of advance techniques, instead called us to serve and pray. To those who came seeking he would initiate them. To those who came with problems he would give them some homework to do rather than take away their problems immediately. He would explain to them that their sufferings were due to their own doings or Vinai. If they asked about the means to remove or clear one's Vinai, he would suggest the way of worship. If they are keen to listen further, and asked who to worship, he would point them to the Siddhas. His work ends there. 

The seeker then needs to work on this assignment, chanting the name of the Siddhas and worshiping them, seeking further guidance and their blessings to clear their truck load of karma or relieve them of the baggage of karma that they carry on their back. Karma follows us like our shadow: the day there is no shadow, know that our karma is no more. It is said that Ramalinga Adigal never had a shadow follow him, never had his shadow fall on the ground.

When we are bombarded with so many talks, techniques, and ready made remedies and solutions from all directions, these teachers of the Siddha tradition chose to point us the way and stood back for the divine to work directly on their disciples. They gave us very simple instructions to follow for that moment in time and would instruct further if the need arises. Today we understand better the workings of these Siddhas.

We understand today that the Siddhas who are the gatekeepers to the kingdom and themselves Erai, having come down to a Siddha's state to work with the society for its upliftment, have access and privy to these heavenly secrets. The key is with them. 

Having being led by their hands to their abodes and giving us a glimpse of their lives and their teachings, we are asked to worship them. But then to be able to approach the Siddhas, its teachers encourage us to do lots and lots of charity first. Doing charity would remove the veil of karma; tear down the gates that stands in the way of the seeker and the Siddhas, and bring down the curtain that shuts out the light. Once these veils are removed we gain access to all the goodness in life.

The Nadi is the visual representation of the design and blueprint put in place for each individual in that secret realm that speaks about discoveries and experiences that we would most likely encounter in the present. The Nadi acts as a portal and provides an outlet for the divine to establish a relationship and forewarn us of upcoming events, giving us an equal opportunity to mend or change that which was coming our way with the help of prayers and worship; faith and belief; and taking the hands of the Siddhas and Erai.

Just as we go to the gym and work out, putting in hours of effort in realizing our dream body, we need to put some effort too, on the path of the Siddhas, though in the initial stages only. Tavayogi says our efforts is only two steps, Muladhara and Swathisthana. They would lead us my the hand from there on. Thavathiru Rengarajar would say that the Siddhas will take control and lead our breath. How true. 

There are two paths. One is the path of struggle and effort, leaving the comfort of the home seeking greener pastures and the promised land and enlightenment elsewhere. The other is a rather simple path of staying with the family and besides looking into the responsibilities that come with it, spending some quality time in prayers to these Siddhas.

Although the former is obvious with the seeker shading off his previous identity, adorning a robe and choosing seclusion, the latter is not so obvious as he would be still engaged in worldly life, and not displaying changes outwardly. Although it would seem that his effort in Siddha worship was not showing outward results but many changes take place inwardly and silently. 

The former is a path chosen and traveled through our efforts, upholding rigid disciplines, and performing great austerities or tapas while in the latter, the path of Siddhas, they take us into their fold giving simple task and techniques. If seekers go to the run of the mill teachers to guide them on the higher aspects of yoga and expecting immediate enlightenment from these gurus, here there is no teaching nor discourses nor is there an urgency or time frame stipulated, but only direct experience. 

The seeker on the path of the Siddha is started off by making a journey, tracking into the hills and jungles to seek out the abodes of the Siddhas. This is a good physical exercise too. They are then called upon to engage in all forms of charity and service towards the community, society and others. From these activities that make up Sariyai, they are lifted to the next level where they are encouraged to actively participate, perform and conduct rituals. From serving the immediate community and society they are now engaged in rituals that bring abundance of good to prapanjam or the world and universe at large. Besides giving in selfless service and praying for the good of all, this stage of Kriyai disciplines the seeker and he soon begins to contemplate on the mantras chanted. These mantras travel the far reaches of the universe and also far within the self, vibrating and embedding itself in the inner reaches of the cells. Soon without any external aid, further guidance and teachings from gurus, and without any further and intense effort, the breath settles. It moves silently within dancing the dance of Lord Nadarajah. Thavathiru Rengarajar says the Siddhas will guide the breath, day and night. This silent tapas goes on day and night without our effort. This is Yogam.

The day the Siddhas deem we are ready to face the world as an apostle of them, they open the dam of knowledge that flows like the Ganga from the heavens to the earth, its force cushioned by the tresses of Lord Shiva. This is Gnana. He becomes a Siddha himself.

Before every major puja event that we carry out, I was told to run through a trial of the prayers once, specifically during the morning muhurta hours, two hours before sunrise. I used to do it without question. Today I understand the reasons why I was instructed to do so. The divine is notified of our plans ahead of its time and the event is blessed first in the realm of the Erai even before it takes off the ground in the physical world. Any prayer or puja begins with invocation to Lord Ganapathy asking that all goes well. Ganapathy who removes all obstacles, takes note and works on the obstacle in the other realm hence the devotees go through their lives without having to face difficulties.

If what is waiting to be discovered here is already manifested in another plane, similarly that plane carries the un-manifested too, waiting to happen in the physical plane. Connecting with the divine who has assess to all these planes through worship and prayers will ensure our wishes and desires materialize. The idea of having rituals during prayers is to connect with the divine. Our wishes attached to this prayers, be it personal or for the good of all is listened to and noted. Help is sent over in many forms accordingly. Or the change takes place in the other realm even before the event takes shape in the physical plane. 

The idea of worship is itself immersing in the first four of the eight legs of Patanjali's Yoga Sutra or Patanjali's eight-fold path. One begins the ritual coming equipped with high morals and ethics, good conduct and self discipline. Carrying the elements of Yama in us as our in-built character, we bring concentration and contemplation through discipline and spiritual observances that is observed during Niyama. Sitting in Asanas required of at these rituals, concentration takes place. The breath eventually begins to settle, without any outward effort or control (Pranayama). 

Bliss that is derived externally through worship and prayer, over time is carried within. Then external worship can stop but the internal worship goes on every moment of our lives even through sleep. Every cell vibrates the note, the mantra continuously. This is silent Japa. From chanting aloud externally it becomes a silent Japa within. Even sleep becomes a prayer then. Could this be then Thungamal Thungum Sugam or Vitthai or Vizhithirupathu? The Siddhas need to shed more light on this.

Seek out a silent guru who will help your thoughts settle faster. One who takes the stage to take on questions from the audience is only encouraging more thoughts. Neither would the barrage of questions end nor the ripple of thoughts subside with the forthcoming answers. No amount of answers from outside will satisfy us. The answer has to come from within; only then would we be satisfied. Refrain from asking questions and all the questions will be answered in good time, from within. You will be surprised that the question would die a natural death the moment it arises from within us. Peace befalls us. 

Sit in the shadow of the Mouna Guru and attain bliss by the mere activity of sitting in silence with one's Guru.

மோனா ஞான முழுதும் அளித்து
சிற்பரிப் பூரண சிவத்தைக் காண
நற்சிவ நிட்கள நாட்டமுந் தந்து
குருவுஞ் சீடனுங் கூடிக் கலந்து
இருவரும் ஒரு தனியிடந் தனிற் சேர்ந்து
தானந்தமாகித் தற்பர வெளியில்
ஆனந்த போத அறிவைக் கலந்து
ஈசனிைணயடியிருத்தி
மனத்தே நீயே நானாய்
நானே நீயாய்க்
காயா புரியைக் கனவெனவுணா்ந்து
எல்லாமுன் செயலென்ேற உணர
நல்லா உன்னருள் நாட்டந் தருவாய்
காரண குருவே கற்பகத் களிேற
வாரணமுகத்து வள்ளலே போற்றி

SECRETS OF LIFE

Walking the path of the Siddha is walking a journey of experiences with a new understanding and perspective. Walking the path is accepting all that comes our way, facing it, shouldering it, and sailing through with the help of the Siddhas. Walking the path is accepting the hands of the Siddhas to take us to new and exciting frontiers.

I had brought upon myself an excruciating pain in my lower back and buttocks that shot through the thighs and my right leg by the mere action of forcibly coughing out sputum while cleaning my mouth and washing up in the shower. 

Recently again I brought upon myself an exact excruciating pain in the exact spot by the mere action of, this time, sneezing while crossing the street. 

I knew then that the action of coughing and again sneezing had triggered the pull on the nerve in my back that ran through my leg. Serving the net I find out that it is possible to trigger pain in the sciatica nerve in this manner.  

The pain from sciatica is felt along the path of the sciatic nerve and can be felt deep in the buttock, with pain that travels down the back of the leg, sometimes to the foot. The pain can be accompanied by tingling, ‘pins and needles’, or numbness, and sometimes by muscular weakness in the leg. Sciatica is usually felt in only one leg at a time. Sometimes, a sensation like an electric shock can be felt along the nerve. The nerve pain can range from a mild ache to incapacitating pain. Sciatic nerve pain is often felt when you sneeze, cough, go to the toilet, or when you’re sitting, and may be accompanied by lower back pain.

(Source: http://www.mydr.com.au/sports-fitness/sciatica-symptoms-causes-and-diagnosis)

These were external reasons or causes that initiated an event to happen as seen and felt by us. When I referred to Agathiyar in the first instance he had given me another reason for the pain and discomfort I was having. He spoke about the chakras and the movement of subtle energies, which cannot be seen or measured by instruments, that were the cause of my misery. Although externally the cough triggered the chain of reactions, the cough was in turn the result of certain happenings in the subtle body. Again Agathiyar tells me the subtle or suksma reasons for the pain and suffering I endured when a sneeze froze me while crossing.

We would generally seek treatment according to the physical symptoms, signs and causes that triggered the pain. The Siddhas scanned through the other realm for reasons for our suffering and pain in the physical world. This is where we are told about our karma of past lives that manifest in the physical plane as illness, disease pain and sufferings. This is where we are told about the mystical changes that are taking place in the subtle body that affects us physically, as pain and suffering initially and then bliss and joy later.

I was told that whatever inventions or discoveries in this physical world, has already been done in the other realm, call it astral, suksma, subtle, parallel etc. I am beginning to realize that even the day to day routines of ours, and sometimes unexpected tragedies and accidents, and natural calamities too have taken place in that mystical realm before we actually face it here. With worship and prayers to the divine, the divine then has an opportunity to right the wrong, lessen its effects, adjust and tamper with its intensity in the realm where it originates before leasing the full force of it on us in the physical world.

What surprised me was that austerities or tapas in the physical world is continued in the astral world after physical death. What surprised me further was that tapas in the waking state is continued in the dream state too.

THE LIFE & TIMES OF RAMALINGA ADIGAL

Two books were of great help in bringing together many events in the life of Ramalinga Adigal, that was not carried in the above movie depiction of the life and times of Ramalinga Adigal. They are "The Complete Poetical Works of Sri Ramalinga Swamigal (Chronologically Arranged by Ooran Adigal and published by Samarasa Sanmarga Araichi Nilayam in 1989) and Gnanabharathi's "Tamil Mannin Thanthai - Thiru Arutprakasa Vallal Chidambaram Ramalinga Swamigal (2005). I have included text of these events in the video.

The acute and excruciating pain in my lower back region, thigh and right leg is gone thanks to the various treatment given by some wonderful souls and the prayers of others in the AVM family. I managed to sit on the floor and recite the two hour "Arutperunjhoti Agaval" in one sitting without the least discomfort or pain at 4 am this morning.

This masterpiece of praise and revelation on the Almighty of 1596 lines was penned by Ramalinga Adigal. Swami Saravanananda has given a beautiful English translation of this masterpiece published by the Ramalinga Mission, Madras. I was offered this book at the book outlet in Satya Gnana Sabai, Vadalur in 2003. As I was browsing through the books that were displayed for sale, the elderly salesperson reached for the top of the wardrobe behind him and picked up this book. He asked if I wanted it. The book was soiled and stained. I immediately purchased it. He did not state the price but was satisfied to accept whatever I had to offer. I am happy I did not look at its outer appearances and reject it. This book is a treasure house. It is a book to be cherished indeed. I have yet to see another copy in the book stores. When Gnana Jhotiamma arrived at AVM as a guest, I passed her this magnificent book. She cherished it till her last days. Since it is a great piece of work, I would like to share some portions from it. 

Swami Saravanananda  starts his preface with a strong statement, ‘Infinite god in finite man’. 

He says while "man considered himself as a separate entity from god and as possessing a mortal body subject to decay and wealth" all this while, Ramalinga Adigal proved otherwise that "this 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.’ 

‘He (Ramalingam) has asserted in those poems (the Thiru Arutpa), that the lord manifests himself in our foreheads as his own reflection in order to make us lead divine immortal lives. Our ancients gained all siddhis by concentrating their mind on the space between the eyebrows (the shrine of the lord of the boundless benevolent jothi).’

Ramalinga Adigal just like the other Siddhas before him, has given much importance to this human body. 

‘Whatever polar forces are found in the cosmos, can also be found in the human body. This shows that 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.’

‘Jivatma or the individual soul has five places of residence in the human body. The paramatma or universal soul that abides in the head above the trinity (Brahma, Vishnu, and Rudra), never meets with dead. The jivatma, at the throat, alone is liable to death (and rebirth). The paramatma always stays alone. The jivatma resides in the midst of the subtle faculties such as the mind. Man by losing his physical frame, has forfeited the experience of sachidananda.’ 

The author adds that one is not assured that he might obtain another human birth. He says further that leading a life based on 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.’ 

Swami Saravanananda says just as physical space is beginningless and is filled completely with physical atoms, in a similar manner the cosmic space is beginningless and is full of atoms of souls called atmas. Physical space is composed of seven types of ordinary and extraordinary atoms which can again be classified into three groups (effectual, effectual‐causal, causal). Likewise the atoms in cosmic space are of three types (immature, transitional, mature). 

‘The reason for the threefold differentiation of atoms in physical space is due to the presence of air in it. Similarly the reason for the threefold differentiation in atmas in the cosmic space is due to the presence of dynamic compassion.’ 

‘Due to the differences in the levels of will, wisdom and action (karma) that are found in the cosmic space, atmas have come to possess threefold bodies (karmic, pranava, gnana). 

The author describes devotion as the thawing and melting of the mind (intellect). Love means the thawing and melting of the soul (heart). He (god) is realized progressively by the seeker according to his capability. 

‘The citadel of the lord is situated at the place of the third eye in the forehead. The third eye is closed with a door and is locked. Through the grace of a qualified guru, one can unlock and open the door of the third eye.’ 

The author says when once the third eye is opened, everything will be as clear as daylight; he becomes a Gnostic (gnani). Ramalingam was compassionate. The author refers to this attribute of Ramalingam. 

‘Divine compassion is the natural expression of the lord; compassion to all beings (jeeva karunya‐the spiritual thawing and melting of beings towards the less fortunate ones which lead to jeeva karunya) is the natural expression of human beings. Those perfected beings who have realized completely and enjoyed such an expression and pleasure are called as jivan muktas. Alleviating hunger and preventing murder are the most important aspects of jeeva karunya. The aspirant pours out his soul to the lord and prays fervently to mitigate their sufferings (other beings). Slowly, his body through the intensity of concentration of the mind begins to generate the flame of tapas, known as psychic heat.’ 

Swami Saravanananda quotes Ramalingam, 

‘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. 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.’

‘Advanced works on Tantra yoga and the verses of siddhas insist that the human brain contains amrita in a solid state. They say that by properly conducting the subtle fire principle or kundalini found in the sushumna nadi into the brain, the solid amrita is made to melt; the melted amrita descends down to pervade all the cells of the body and as a result the body attains immortality.’ 

He writes further, 

‘As he advances in endeavor, the sanmargi is guided step by step in overcoming the principles of impure maya. His body begins to cast off veil after veil of ignorance and emit radiation.’ 

He quotes Agaval (verses 1449‐ 1473) on this transformation that took place in Ramalingam, 

‘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 fills up the body system; 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; 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…’’

‘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 Ramalingam 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.’ 

The author explains further, 

‘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.’ 

The author says the whole body of Ramalingam 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. Ramalingam compares the process of illumination of the cells with marriage with the compassionate celestial lady. 

Swami Saravanananda hails Ramalingam and the 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.’