THE NAYANMARS & UNION WITH ERAI 3

The following stories are sourced from Sri Swami Sivananda's "Sixty three Nayanar Saints" published by The Divine Life Society, India.

6. Viralminda Nayanar

Lord Siva was greatly pleased with Viralmindar’s great steadfastness in his devotion to Siva Bhaktas. He was then elevated to the blessed plane of the Siva Ganas where the Lord made him leader of the Ganas.  

7. Amaraneedi Nayanar

Amaraneedi Nayanar was a trader in gold, diamonds, silks and cotton goods. His story is akin to that of Tiru Neelakanta Nayanar who was accused of having stolen a bowl given to him for safe keeping by a Yogi. Similarly, Lord Siva in the guise of a Brahmachari handed a Kowpeenam to Amaraneediar and went to bath in the river. When he returned from having his bath and asked for his Kowpeenam, Amaraneediar could not find it for it had mysteriously disappeared.

Amaraneediar offered much wealth, etc., in compensation. But, the Brahmachari said:

"What have I to do with all this wealth? All these are of no use to me. I only need a Kowpeenam."

And, in saying so, the Lord in the guise of the Brahmachari, uttered a very great truth. He continued:

"I have got another Kowpeenam: you can give me another of the same weight."

Amaraneediar was greatly relieved when he heard this. He brought a balance. He put the Kowpeenam on one side and another piece on the other. The Brahmachari’s scale went down. Whatever Amaraneediar put on his side, the Brahmachari’s scale was heavier. All his wealth could not equal the Brahmachari’s Kowpeenam!

Amaraneediar fell at the Brahmachari’s feet and asked him to allow himself, his wife, and his child to be weighed against the Brahmachari’s Kowpeenam. The Brahmachari agreed. Amaraneediar got on the scale with his wife and his child, saying:

"If I have truly served the Siva Bhaktas, with faith and sincerity, let this scale be equal in weight to the other one."

Immediately the two scales were equal. Devas from the heaven showered Parijatha flowers. The Brahmachari disappeared and Lord Parameswara and Mother Parvathi appeared on Their Rishabha before Amaraneediar, his wife and child. He blessed them:

"I am immensely pleased with your whole-hearted and sincere service of My Bhaktas. I am immensely pleased with your Kowpeena charity. You three will come to My Abode and live there happily for ever."

On account of the Lord’s grace, the balance itself turned into a celestial car in which Amaraneediar, his wife and his child attained Siva’s Abode. 

8. Eripatha Nayanar

Siva Yogi Eripatha, to avenge the loss of flowers and garlands picked for Lord Shiva's puja by an old Siva Bhakta Sivakami Andar that was hurled away by an elephant that had run amok, killed it together with its Mahouts by hurling his axe. The king who came to know of this incident, begged that Siva Yogi Eripatha slice his head off with his own sword. Feeling remorse that he had brought such sorrow to the king, Eripatha took the sword from the king and placed it on his own throat ready to slice it. Then:

A voice was heard in the sky:

"Oh noble souls! This is Lord Pasupatheesvarar’s Lila. It is His wish that His Bhakta’s sincere and faithful service to Him must be recognised by the world."

Immediately, the elephants and the Mahouts got up, as if from sleep. Sivakami Andar’s flower basket was full. Eripathar placed the sword at the king’s feet and prostrated to him. The king also fell at Eripathar’s feet. Both embraced each other and were in great joy. 

Eripathar continued to serve Siva Bhaktas. Finally he cast off his mortal coil and reached the Abode of Lord Siva. 

9. Enadinatha Nayanar

In a fight that ensued between toddy tapper Enadinathar and Atisuran, Enadinathar who was a skilled swordsman relented and gave in to Atisuran who had smeared Lord Shiva's sacred ash on his forehead. Atisuran killed him.

Lord Siva was highly pleased with this self-sacrificing devotion that Enadinathar had for the ashes. He appeared before Enadinathar as he fell, and took him to His Abode.

THE NAYANMARS & UNION WITH ERAI 2

The following stories are sourced from Sri Swami Sivananda's "Sixty three Nayanar Saints" published by The Divine Life Society, India.

4. Ilayankudi Mara Nayanar

Farmer Nayanar had been blessed with all the wealth of the world. But, he considered that the wealth belonged to the Lord, to be utilized for the benefit of His devotees. Lord Siva was highly pleased with the Nayanar’s devotion. He wanted to show to the world that His devotee would be undaunted by the worst calamity and would remain unshaken in his virtue.

Nayanar’s wealth melted away. His wealth had left him, but not his virtue. On the contrary, his devotion to the Lord and His devotees grew more and more intense. Nayanar sold all his property and had to sell even himself in order to be able to serve the devotees of the Lord.

One day it was raining heavily. Nayanar and his wife were starving. No one came forward to help them. Finally, he bolted the door and was about to fall asleep. Just then he heard a knock at the door, and, on opening it, found a Siva Bhakta standing in front of the house, drenched with rain. Nayanar at once took the guest inside, dried his body and gave him fresh clothes to wear. "Rest awhile, Swami, while we prepare some food for you to appease your hunger," said Nayanar and told his wife of his predicament: there was nothing to offer the devotee of the Lord. But, the devout wife suggested that Nayanar could go into the backyard and collect the grain-seeds that they had just sown that very day. Nayanar accepted the suggestion. On account of the heavy rain, the grains were floating and it was easy to collect them in a basket. As soon as he brought the grains, the wife fried and crushed them, and with the help of some greens that grew in their own backyard, cooked a nice dinner for the guest. Nayanar was supremely happy.

And, as he went to awaken the guest, he discovered that he had disappeared. At the same time, Nayanar saw in the sky, Lord Siva Who had come in the form of the devotee and Mother Parvathy showering Their blessing on him and his wife.

The Lord said:

"Oh noble souls, I am highly pleased with your devotion. You will soon attain My Abode and live there for ever."

A similar story was told of  how a Siva Bhakta, a sadhu dropped in unannounced at the home of my wife's great grandparents in Taiping many years ago. The womenfolk who were the only ones around then, invited the sadhu in and hurriedly gathered in the kitchen. They had no grain to cook for their saintly visitor. What were they to do, they asked themselves? Finally one of them had to tie the bell, inform their guest of their predicament in not able to feed the Siva Bhakta. Very reluctantly she told him that there was no grain in the vessel. He looked up at her and told her to return to the kitchen and look again into the vessel. Although she was confused, she did as told. The vessel was filled with grain. The whole house rejoiced. As soon as the food was ready to be served, they returned to where he was seated only to find a book in his place. He had disappeared. Sadly nobody remembers the title of the book and its whereabouts now. 

5. Maiporul Nayanar

The king Maiporul Nayanar’s fame spread far and wide. This evoked the jealousy of Muthanathan, the king of the neighbouring state. He collected a big army and attacked Nayanar several times; but he was repeatedly defeated. So, Muthanathan resorted to foul-play.

One day, he disguised himself as a Siva Yogi (for he knew that Nayanar had supreme devotion to Siva Bhaktas) and entered the palace at night. The gate-keepers did not question him, but allowed him to proceed.

Dathan, the faithful and intelligent servant of Nayanar, was guarding the bedroom in which the king was sleeping. When the Siva Yogi approached the bedroom, Dathan tried to dissuade him from disturbing the king’s sleep; but the Yogi refused to listen, saying:

"I have some secret Shastra to teach the king. I cannot wait."

So, Dathan had to allow the Yogi to enter the bedroom of the king, though he was a little suspicious.

Nayanar’s wife got up and, finding a Siva Yogi in the room, quickly awakened her husband. The Siva Yogi told the king that the Shastra was a great secret, revealed by the Lord Himself, and that only the king was entitled to hear it. At once the king sent even the queen away and prostrated before the Yogi, ready to receive the secret.

At that moment, the Siva Yogi, who was none else than the jealous king Muthanathan, quickly stabbed Nayanar on his back, with a knife he had kept hidden. At that time, the shrewd Dathan, as he entered the room, found the king on the floor in a pool of blood and Muthanathan with a knife in his hand. He was ready to strike down Muthanathan, when the dying Nayanar said:

"Datha, he is our man. He has the appearance of a Siva Yogi and so must be honoured as one. Do not harm him. Kindly escort him to the borders of our kingdom, and see that he is unharmed."

Dathan obeyed the commands of his master. As he was escorting Muthanathan, the people who had heard what happened went to attack Muthanathan, but, as soon as Dathan told them of the king’s commands, they withdrew, admiring the supreme devotion of their king. Thus, Muthanathan was safely escorted out of the kingdom. And, Dathan hastened back to the palace to convey this news to the dying king who was eagerly waiting for it.

As soon as Dathan conveyed the news to the king, the Nayanar called all his Ministers and relatives to his bedside, and spoke to them as follows:

"It is our duty to serve the Bhaktas. They must be honoured and worshiped at all times and under all circumstances. Let our people walk in the footsteps of the Siva Bhaktas. Let the country be flooded with Siva Bhaktas. By their blessings, let peace and prosperity reign in our land."

With these words, he closed his eyes and meditated on Lord Siva. Lord Siva at once appeared before him and blessed him as follows:

"I am immensely pleased with your devotion to My Bhaktas. I am immensely pleased with your cosmic love and your unquestioning devotion to My devotees. Even in a murderer you saw Me. You are, therefore, fit to reach the Highest Abode which even the Devas cannot hope to reach. You will soon come to My Abode."

With these words the Lord disappeared: and Maiporul Nayanar (whose very name meant ‘one for whom God was the sole reality’) also attained His Abode.

THE NAYANMARS & UNION WITH ERAI 1

It is said that Erai dwells in the heart. With continuous devotion comes compassion for others. With continuous devotion the heart mellows and melts. Expansion of the heart brings one to to do service and charity. The Nayanmars were such persons. As in the words of Venkatesananda, they were "great Bhaktas who loved to visit the temples and sing the glories of the Lord." They were "Para Bhaktas or supreme exemplars of the highest form of devotion." Several of the Nayanmars were renunciates having once ruled their own kingdoms. 

The first meeting between a disciple and his guru has always captivated me. I published a few episodes of these wonderful moments in "The First Encounters with the Masters" at https://drive.google.com/file/d/1zrx_4OZnF7ss8754vh6W6r5afD6P_Sew/view

The other aspect of the masters' lives that truly amazes me are the final moments before they emerge with Erai. We shall study some of these amazing episodes here, sourced from Sri Swami Sivananda's "Sixty three Nayanar Saints" published by The Divine Life Society, India.

1. Sundarar

The Lord, desiring to take Sundarar back to His Abode, commanded the celestials to bring him to Kailasa on a white elephant. He also informed Sundarar of this. Sundarar came out of the temple. The white elephant was waiting for him there. He mentally wished to take Cheraman Perumal also with him to Kailasa. Then he climbed the elephant and proceeded towards Kailasa.

In a Padigam he sang on this occasion, Sundarar himself reveals that this departure for Kailasa was not in his physical body, but in his spiritual body. The physical body was discarded here in this world itself, and the elements of which it was composed were returned to their sources.

It is amazing to note here that several centuries later Ramalinga Adigal too created a similar feat, not leaving any trace of his body, but instead just as the camphor when lit does not leave any trace or residue, the elements that composed Adigal's physical body were returned to theirs sources. 

Cheraman learnt by intuition of Sundarar’s departure for Kailasa. At once, he mounted a horse and came to Tiru Anchaikalam. There he saw Sundarar going along the sky on the celestial elephant. At once Cheraman pronounced the Panchakshara in the ears of the horse. The horse flew up and reached Sundarar. Cheraman worshiped Sundarar there. Both of them went to Kailasa in their spiritual body.

At the Gate of Kailasa, Sundarar was allowed to enter, while Cheraman was not. Sundarar went into His presence and praised His mercy:

"Oh Ocean of Mercy, You have pardoned my sins and released me from the quagmire of Samsara. You have taken me back into Your fold, and bestowed on me the Immortal Bliss. How kind and merciful You are!"

He then informed the Lord that Cheraman was outside the Gate. To please His friend, Lord Siva sent His Mount, Nandikesvarar to bring Cheraman also in. The Lord asked Cheraman how he could come to Kailasa without His permission. Cheraman replied that when he saw Sundarar proceeding to Kailasa, he could not bear separation from him and so accompanied him. Now, by the good offices of Sundarar which earned for him the Lord’s grace he had been admitted into the Lord’s Abode. In these words, Cheraman expressed a very great truth: that even if the devotee is undeserving, if he is devoted to a saint (the Guru), he will also gain a place in the kingdom of God, through the intercession of the Guru.

Sundarar, as before, engaged himself in His service with all his heart and soul. Paravayar and Sangiliyar (his wives), being purged of their Karmas, also reached Kailasa. They resumed their original duty as the servants of Mother Parvathi.

 2. Tiru Neelakanta Nayanar

Potter Neelakanta to prove that he had not stolen a bowl given to him for safe keeping by a Yogi, had to dip into the temple tank holding his wife's hand to prove his innocence. But Neelakanta had abstained from touching his wife after she had asked for it, many years earlier in their prime. Now the aged couple had to reveal their secret to all who had gathered on the banks of the tank. Holding on to the ends of a stick the couple take a dip in the water. Upon arising out of the water, they regain their youth to everybody's surprise. 

The Siva Yogi disappeared from their midst and Lord Siva and Mother Parvathy appeared in the sky, blessing all of them. The Lord said:

"Due to the merit of having lived a life of self-control and devotion, you will live in My Eternal Abode, forever youthful."

3. Iyarpahai Nayanar

The Lord, in the disguise of a Brahmin, with sacred ashes smeared all over his body, came to Nayanar’s house. He welcomed the Brahmin with great joy, as the very sight of the holy man thrilled the Nayanar. The Brahmin said:

"Oh noble soul, you are far famed for your charitable nature. Learning that none returns empty-handed from your house, I have come to you for a gift. I shall disclose it to you, if you promise to give what I want."

The Nayanar agreed readily "provided I have it with me."

The Brahmin at once revealed what he wanted:

"It is the gift of your wife."

Nayanar had no difficulty at all in granting this! The supreme devotee of the Lord that he was, he did not stoop to doubt the credentials of the Brahmin who, though he appeared to be a Siva Bhakta, had such an undesirable desire: such is the unquestioning nature of devotion. Nor would Nayanar hesitate to fulfill the Bhakta’s wish, on the plea that it involved unrighteousness: for, to him worship of the guest (Guest is God) was greater Law than all the moral codes.

Nayanar went inside the house and informed his wife of all that had happened. She was shocked at first, but quickly regained her composure. To a chaste wife, the husband is God, and whatever he commands is Law and Dharma. She readily agreed to follow the Brahmin-guest as his wife. Nayanar came out with his wife and asked the Brahmin to accept the gift. The Brahmin, however, feared the wrath of the wife’s relatives and asked Nayanar to accompany them till they were safely out of the town and out of danger. Nayanar agreed to do so and armed himself to protect the Brahmin. They then proceeded to go.

In the meantime the relatives of Nayanar’s wife came to know of the whole story and were furious. They followed the Nayanar and party and threatened the Brahmin with death, unless he abandoned his impious desire. The Brahmin pretended to be scared. Nayanar’s wife, however, assured him that Nayanar was capable of defeating them all. Nayanar was ready to fight them.

The relatives endeavored to convince Nayanar of the unrighteousness of the whole thing, and, when they found that they could not, they preferred to die at his hands, than submit to the shame.

Nayanar at once pounced upon them and chopped off their heads. All of them died and Nayanar, happy at the thought, that through the grace of Lord Siva, he had succeeded in keeping his vow of worshiping His devotee, proceeded further with the Brahmin and the wife. When they reached the temple of Tiruchaikadu, the Brahmin asked Nayanar to leave them and return. Nayanar prostrated to the Brahmin and turned his steps homeward.

As he had hardly proceeded a few yards on his homeward journey, the Brahmin again called Nayanar aloud. Thinking that there might have been another attack on the party, Nayanar hastened to where the Brahmin was: but, to his amazement, found that he had disappeared and that his wife was standing alone there. He searched here and there for the Brahmin, and was worried when he could not be found.

Lo and behold, Lord Siva and Mother Parvathy appeared in the sky and blessed Nayanar and his wife:

"Oh noble souls, I am immensely pleased with your devotion to My Bhaktas. Both of you will very soon reach My Abode."

With these words, the Lord disappeared. The Nayanar and his wife reached His Abode and rejoiced there. Nayanar’s relatives who died at his hands also attained the lotus feet of the Lord.

BRINGING DOWN THE CURTAIN

Just as the parents slog day and night to provide a better (material) life for their offspring, the (personal) gurus thrive to work on their disciples and their souls to raise them to the most highest spiritual states attainable. All the knowledge gained from reading spiritual books and listening to discourses, learning of doctrines and beliefs, trying to understand and follow them fell apart when these personal gurus came into my life. I was blessed to meet two gurus who tutored me personally. But this had to take place only after I was forced to drop all my earlier learning. Lord Siva came in a dream and told me to drop all the questions at least for that "moment", to save me from further confusion and distress and from possibly turning cuckoo. The moment though came to last 14 long years. If prior to this period of total abstinence from all forms of learning and worship, the books were my only guru, where I learnt theory and put to practice techniques from the texts, after the long period of summa eru or disengagement, the guru took the physical form, addressing me, talking to me and leading me with numerous practices and techniques. It was a one to one teaching and learning, between a master and a student. 

From the myriad number of ways and means to spiritual attainment, Agathiyar chose a path for me that would best suite my present temperament and nature, my ability to understand and follow, and that which satisfied my previous stock of merits, and my past learning and experience. He introduced me to his path, the siddha path. 

The 14 years of hibernation prior to reading the nadi served to clear all the thoughts and opinions I had about religion and spiritualism. The absence of worship and religious practice in my life, cleared the air of any dubious belief and following. I was back to gaining the state of a plain white paper on which Agathiyar could begin writing. All the learning accumulated before had to drop for the true learning to come within. 

I understand fully well why Lord Siva had to intervene in my life back then through the dream. Then he came as Lord Dhakshanamurthy to redeem me. He came as Agathiyar, as Sriman Narayana, as Rengarajar, as Supramania Swami, as Tavayogi and many others to mold me further. All the messages passed on by them, helped formed me into a better person. But I still need to work on several other aspects of me. It is a lifelong process I understand. Yogi Ramsuratkumar says that there were days he was spiritually high and suddenly became very low in self esteem on other days. But as these gurus are forever established and connected with Erai and it energy, they can come out of these states equally fast. As for us, we cannot settle down thinking that since we had gained the grace or arul of Erai, we can quit engaging with Erai further. We need to energize ourselves daily, through all the possible means available. Hence I realize the need for gurus to continue building places of worship where their disciples could congregate and carry on the worship and its related activities. 

Just as the Buddhist meticulously draw up the sand mandala or sacred cosmograms, a representation of the world in divine form, for days on end, only to destroy it later, Erai too after creating all, with all the details and intricacies that goes into creation and sustenance of life and its cycle, shall like the wonderful civilizations that existed at one time, some day destroy all. Erai constantly keeps telling us that life is impermanent. Similarly just as we are about to appreciate the wonders of Erai and mother earth, the wonders all around us, the dynamic ideas and thoughts that come to us and its ensuing results brought to life, and the wonderful masterpieces and artistic pieces we create, we are told that all this is Maya or an illusion, that it is subject to change and not permanent. Just as I am about to admire the blooming of a flower I am told not to fall for its beauty for it is Maya. Just as I am about to taste the coffee that Suren bought in Kenya, I am told not to be addicted to its divine taste for it is Maya. I had all this while thought that those who would chose to see the world as bleak and dark were sick and emotionless. These people are spoilsports I tend to think at times. They reject what ever is real, before our eyes for something out there unreal and not visible to our eyes. They choose to ignore what is directly visible and in front of our eyes and rather chose to believe in something not real, invisible, not seen by us and out of our reach as true. But we cannot ignore what cannot be seen by us, for others have seen them. Both the saints and scientist have seen many a thing that is yet to be revealed. Today I understand that both perspectives are true, and that we are limited in our vision. Our understanding is very much dependent on what we want to see, the extend of our vision, the aid or "gadgets" available on hand and at that time, and the discoveries made to date.

Today I understand that the material world is very much real. Maya is not alluding to a state of illusion but that of impermanence. Just as we drink to the brink and regret having a hangover the next day, we are warned of the repercussions in getting attached to the material world. Fights erupt, arguments start, peace is disrupted as a result of holding fast to thoughts and opinions, teachings and practices etc.

It is in this manner that Erai educates us at ATM not to hold fast to the age old rituals and modes of worship too, rather to keep an open mind and welcome change and accept its results. Erai guides us in experimenting and testing the feasibility of new approaches towards them. Change brings along a process of evolution into something else, much more beautiful as seen in nature. 

When the lure of the world pulls us towards it, do not refrain nor hold yourself back. When some saints go to the extreme state of deriding the body, relationship and attachment, the siddhas ask us to honor all three. The siddhas chose to take the middle way. The beauty in the siddhas is that they can tell you to have a statue made and worshiped and later through another siddha tell you to drop the practice. It is not to be understood that idol worship is wrong in essence but that one has transcended that stage of adhering to that particular practice.

As Dr K.Loganathan says in https://sites.google.com/site/sacredtamil/, we need to have "the mental freedom to reject methods and investigate them as free souls", and "begin inquiry into metaphysics taking the World as TEXT and existence as something being written there." Tavayogi too voiced out that the siddha and soul cannot be dictated and caged in by codes, rules, etc but must be allowed to roam free to experiment life. Tavayogi asked us not to adopt the sayings of the siddhas per se, but to investigate them first. The siddha path is existence on absolute truth as the Dr and Agathiyar share. This authentic existence is San Marga or the way of Enlightenment.

This lesson teaches us to not to hold fast to ideas, images, concepts, beliefs. If and when our perception of life takes a beating, we can come to terms that everything is in a state of flux and impermanence. Those on the other side of this material world, ask that we drop our hold on this material world and go over. Having gone over, even then Thirumular gives us a reminder and warning. He tells us that we have to lose even the desire towards Siva. 

After understanding this concept I can readily accept when told that Agathiyar is a female. Tell me that Agathiyar is Siva, and I shall accept. Tell me that Agathiyar is formless I will accept. When Agathiyar himself tells me that he is prapanjam and that the prapanjam is in him I can accept. Prior to this understanding, I would have held fast to the strong beliefs of others that we allow to take hold of us. I would have held fast, to opinions of those before us, who showed us Agathiyar as being a mere three feet pygmy or yet others who challenged that he was six feet. When we read findings of the learned scholars that there were several Agathiyar and Avvai who lived in the past, it does not bother us now. Nothing bothers us for we do not hold on fast to doctrines or understandings but instead evolve with the times and its findings as Erai chooses to expose.

Siddha practitioner Arivananthan asked if I would be heading for Thirukkadaiyur to solemnize my marriage with my wife again since I am turning sixty this year. This is a custom among us that some chose to carry on. But I did not know its true meaning till he mentioned it to me. This wedding ceremony was done to inform the couple and others that henceforth, having completed and fulfilled all their responsibilities as a parent, the couple will now lead a life of piousness and engage completely in the thoughts of Erai, reserving all their remaining time, energy and life in the service to Erai now. This act conforms with another age old tradition, the four age-based life stages known as ashramas, with the first being Brahmacharya (bachelor student), then Grihastha (householder), followed by Vanaprastha (forest dweller, retired) and finally Sannyasa, the stage of renunciation. We have not moved into the forest yet although you might want to consider Agathiyar Vanam as one. I have retired ahead though. We will be taking a new role, welcoming the new change as we step into the life of a Vanaprastha, moving on to new turfs and new frontiers and new possibilities in life, serving Erai with all the attention with all the time available now.

I am very happy to come to the path of the siddhas that teaches us to appreciate life; take care of our body, a gift and rare treasure; to carry out our responsibilities; to work and support the family and the needy; to marry and carry prodigies that are little Buddhas and Siddhas; to earn an honest living; to help those in need; to pray for the well being of all and to be always grateful to Erai. 

The siddhas in essence want us to experiment with ideas and life. Rather than take on a form given, choose to see Erai in the the form you wish. Change these forms if need arises. Eventually drop even that particular form. Choose to see Erai all around you. Choose to see Erai in the smile of a stranger. Choose to see Erai in the instantly changing colors of the morning and evening skies. Choose to see Erai in the growth rings of the tree that took years to form. The tree is never the same all year round. Neither are we. You are a dead wood if you do not savor what Erai has to offer. Live a fruitful and satisfied live without harming another. That is all that matters. The rest will take care of itself. 

SIVARATHRI

Today is Sivarathri, a night very special to Lord Siva. If Ma has 9 days to herself, Siva has only one night. If the siddhas are known to worship Siva with 16 items as libation to him on the monthly Pornami or full moon nights, imagine what would take place today. All the siddhas will be gathered at all the places of worship to Siva to pay homage and participate in worship of him.

From "Sittar Kalangiyam - Sithargalin Arputhangal", University of Malaya

Siva is said to be the Adhi Sitthan or Primordial Siddha. From the above chart we understand that Ganapathy, Subramanian, Nandhi, Agathiyan, and Kagapusundar were directly under his lineage. This was followed by the 18 siddhas, nine Nathakkal, the Avatars, Tavasi, and Sathgurus.

Siva is very special to me. Siva saved me at the nick of time from going cuckoo by intervening and stopping me in my search and worship. I had been reading a lot back then. I was having daily discussions of religion and spiritualism with some senior consultants at my place of work. I used to frequent the big temples daily. I used to frequent smaller temples of the smaller deities as we are told. I used to do daily puja both at dawn and dusk. All these led me only in circles and more confused. What was written and professed was reality very contradicting with the happenings that took place before me, in the circle of family and friends. I began to doubt if Erai existed? Why are people suffering so much?  Why should he punish his children? Isn't he supposed to protect his children from harm? I did not get answers then. One day Siva came in a dream. It was a huge majestic and beautiful marble figure of him. What appeared to be a statue soon became alive. I saw his chest heave up and down. He was breathing. He broke into a slight smile, a punmuruval, something I cannot describe. It was so lovely. The moment he broke into a smile, a brightness came on. There was no more his image but the light that shone bright. I heard him speak in Tamil. He said, "Keep your questions to a later date." I woke up. Nobody could explain to me what he had conveyed in that dream. The beautiful thing was he did not ask me not to ask questions or stop asking, but to keep them for a future date. I left it at that and moved on with my life. Almost immediately I lost interest in all reading and discussion. I stopped all forms of worship. I went into hibernation 14 years.

After 14 years the doors opened up again through my nephew who was instructed to pass on a mantra to me. I was to chant the Vasudeva Mantra. I was told not to ask its source. Soon I received a painting of Lord Dhakshanamurthy too, given ahead and in preparation of receiving my guru. The following year in 2002, I am fortunate to read my nadi. Agathiyar came as my Moola guru, my Siva. He asked me to worship Lord Vinayaga, Lord Siva, the siddhas and himself. Agathiyar explains clearly why all the confusion took place. My past karma stood in between me and Erai, hence hindering all my effort, practices and worship from becoming fruitful. A year later I "accidentally" meet my first guru in physical form, my Siva, Supramania Swami in his home at Thiruvannamalai. He initiated me into chanting the Siva mantra. He took me to the Arunachaleswarar temple, his Guru Yogi Ramsuratkumar's samadhi temple and a Vishnu temple some distance from his village home.

Today I am slowly beginning to get answers to all those questions that had bugged me in the past and many more that come to me even as I pen these words now. I realized that Erai wanted me to walk the way and learn for myself from the experiences that came my way. Ma tells me that he brought those experiences to me so that I could learn from them and share them with others. One man's experience becomes wisdom to another. 

BRINGING THE MONKEY MIND TO SIT STILL

Temples or the abodes of Erai are one of the earliest structures to be built by men of all faith where their followers congregate and show their gratitude to Erai. Over time the temples too have transformed both in their shapes and structures and in their roles. Sadly today we go to a temple not to show our appreciation and gratefulness to the almighty but to put forward a never ending list of personal wants and desires and wishes, praying that Erai grants them - immediately. To expedite our material needs, numerous rituals are suggested and added on to what should originally have been a quite moment with Erai.

The agamas stipulate temple construction and worship at these places.

While the Vedic form of yajna requires no idols and shrines, the Agamic religions are based on idols with puja as a means of worship. Symbols, icons and temples are a necessary part of the Agamic practice, while non-theistic paths are alternative means of Vedic practice. Action and will drive Agama precepts, while knowledge is salvation in Vedic precepts. This, however, does not necessarily mean that Agamas and Vedas are opposed, according to medieval-era Hindu theologians. Tirumular, for example, explained their link as follows: "the Vedas are the path, and the Agamas are the horse". (Source: https://en.wikipedia.org/wiki/Agama_(Hinduism)

Just as numerous candles or lamps can be lit from a single fire source, one brings within him, and brings back with him the immense energy from a temple to his home, recharging both self and home regularly.  

Though rituals are a necessary part of temple worship, Agathiyar tells us it is not necessary to perform rituals at the saints samadhis. Neither are we to place our needs before them. The saints who sit in samadhi have achieved and attained a high state, as such rituals we do at this places does not in anyway enhance or contribute to their presence, power or energy. Instead we are asked to sit in silence and contemplate and link with them in a subtle way, devoid of rituals and other means of worship. We are asked to receive and take back what is offered or gifted by these saints. 

I was told to commission a bronze statue of Agathiyar and have libation or abhisegam done. I was to give both the form and spirit to the metal. Varadaraj of Bronze Creative in Swamimalai did a wonderful job of casting the replica of Agathiyar as he sits at Agasthiyampalli. I gathered family and friends to chant Agathiyar's mantra as dictated. We have since then been doing the rituals at our home for Agathiyar. From external forms of worship at temples that act as clearing houses for checks or in our case merits, we are brought to the next checkpoint, where the siddhas show us further ways to settle our past karma, telling us to be careful with our thoughts and actions so as to not to incur more karma that keeps the cycle of birth and death going. We are asked to surrender the good merits gained by our good actions done in the present to Erai. The moment we consider all our actions as his doings and abstain from taking credit for all the results of our good actions, there is no reason to take birth anymore. Refraining from doing bad and surrendering the good merits is the only way to stop this cycle. 

The siddhas do not bring us into another faith or belief but their path is a continuation of temple worship. The first thing they tell us to do is to visit the temples. They tell us to participate in the rituals. But the difference is that we are told the reasons for the rituals from a different perspective. For instance when doing the yagam in temples or its smaller version homam now in our homes, we are told that it is for the good of prapanjam. All our actions, after coming to the siddhas, is never self centered but done towards the well being of all. This is a huge step forward from the previous individual prayers and worship at temples and homes. The major rituals conducted in conjunction with the various celebrations are a move towards bringing society together in prayers and in praise of Erai and to pray for the good of all of his creation.

A beautiful definition of a pilgrimage is given at https://www.pilgrimswaycanterbury.org/why-pilgrimage/

Pilgrimage can be a life-changing, transformational experience. A time of letting go of the old to let the new come in. Pilgrims don’t merely visit a place as tourists, they come away inspired and changed by it in some way. Going on pilgrimage may give us a new sense of awareness and wonder. Or result in a greater sense of our life’s purpose. Pilgrimage helps to illuminate the journey of life by helping us to focus on ‘what really matters’ and to rediscover the joy of giving and generosity. And to have a greater appreciation for life’s gifts.

True to the above, I came back inspired, energized and changed too. When I was with Tavayogi I learnt to give and discovered the joy in giving. I do appreciate life better now. I had a new purpose in life too. A new sense of wonder and awareness came over me too.

When I was in the company of Tavayogi, traveling to places and abodes of the siddhas I lost track of both time and space. I was reminded of my family back home in Malaysia by Tavayogi after several days in India. When we were waiting on the streets of Kumbakonam, as a cobbler mended his sandals, he suddenly asked if I had called home. I did not. He led me to a STD booth and forced me to call my family and exchanged a few words with my wife and children too.

The throng of people, young and old making their way up hill slopes and rough terrain, waiting in line for days, just to get a glimpse of Erai is both heart melting and mind blowing. When I was cruising in an air-conditioned ambassador making my way to Palani I noticed throngs of people walking in the afternoon heat. Deva who was driving me around told me they were on their way to Palani. This is true devotion. Bakthi of this proportion can only be seen in India. My late father used to walk day and night from his village in Kilsevalpatti to reach Palani, some 160 km away. The hardship my father went through, has granted me a good life today. 

Saving up a bit at a time the devotees finally make the pilgrimage, forgetting family, home and work, at least for that period of time. The idea of going on pilgrimages is to take a break from the tedious routines in life and be in the presence of Erai. The idea of going to temples is to break from home and all its related duties momentarily to be in the presence of Erai. The idea in having an altar at home is to be in the presence of Erai at least for a few moments each day. The irony is that in this grand space that Erai created we are struggling to look for a tiny space to get connected with him. On the contrary the saints who have attained high states see Erai in all things. Hence their search stops.

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

Traveling this path we finally realize that all these are done to eventually bring the monkey mind to sit still. For one who is educated in the sciences, we can use the aid of mind boggling concepts to justify Erai's existence. They have the ability to envision and accept these concepts. One could not possibly explain the higher concepts of worship, devotion, meditation etc to simple people with simple minds. A guru would rather show a statue of Agathiyar at his ashram as Erai to a simple man with simple thoughts rather then spend hours explaining the concept of Erai, who is both infinite and abstract. The next thing the seeker would do is to pick some flowers and place them at the feet of the statue and pray hard for the statue to bless him with good times and good fortunes. He returns home happy that he had seen Erai and touched his feet. If Agathiyar wills he might open his eyes or show some other miracle to this simple and down to earth soul. That would bring much joy to him. That would be a moment to cherish all his life long. This is the concept of temples and worship. Simple and uncomplicated.

THE FINAL TRANSFORMATION

An article in the website http://www.ramalinga.com states that Mother Mira Alfassa (aid of Sri Aurobindo of Pondicherry) had seen, during her meditation, the happenings that took place on that Friday night when Ramalinga Adigal attained the Jothi in Sidhivalagam. This is indeed a rare account of the mystery behind Ramalinga Adigal’s disappearance. I reproduce below the said article "A VISION OF DEMATERIALIZATION OF RAMALINGA'S LIVING BODY" by Gangadharan, a disciple of Mother Mira Alfassa.

“Mother Mira said that Saint Ramalinga had achieved the Mukti.”

“On the first day of the Tamil month of Thai (14-1-1978) I had a continuous vision in my usual meditation in the night: the vision of de-materialization of the physical body of Swami Ramalinga into and as the truth-light of supreme grace which contains or possesses in itself supreme compassion and bliss of grace.”

“Though I have had occasions to ascend into and remain for some time in the truth-world of grace-light where from I could see the earth as part of the universe, the said vision came to me when my consciousness was on the earth itself.”

“To begin with, I sensed an ineffable silence and peace prevailing everywhere and I heard continuously Para nada, the mysterious divine sound. Then the vision broke out.”

“A small village was seen in its simple and beautiful surroundings. There was the concrete presence of the supreme and universal divine with the beautiful truth-light of grace and fragrance, which enriched the place all the more and enraptured my heart with ever-increasing aspiration for grace. At the center of the village was seen a small house. Sweet fragrance of grace radiated everywhere from the house.”

“Vallalar was seen entering the house. His face was calm and peaceful. His whole body was radiating the light of grace. Besides, his body was of silken or light golden shining color. He stepped into his room, closed the doors, and bolted inside. At that time there was the concrete presence of the supreme and universal divine in the room. The presence could be sensed even physically and even by the born-blind. There was also silence, peace, fragrance, and the light of grace due to the presence.”

“Vallalar sat on a white cloth spread on a low wooden plank and began to concentrate. In that poise, he was seen as a mountain of truth-knowledge with the truth-light of grace and peace and fire of tapas. He was verily a supreme form of the divine. Flood of light was radiating from his pure and luminous body into all the directions.”

“Supreme grace, supreme compassion, and the light of grace are expressive of the secret truth that they hold the key for transformation of physical body into the deathless physical body of grace in its eternal youthfulness. One has to live in the depth of the ocean of blissful grace-light for being transformed into the divine nature and as the divine body.”

“The intensity of the flood of light that radiated from his whole body was very powerful and one shall have the strength and capacity to bear and receive it. My whole body vibrated with a joy and pleasantness because of the vision of light of his body.”

“After sometime of concentration, he rose up and saw the physical sky. Full moon was shedding its blissful cool rays over the earth. A little distance away from the moon was seen a very bright dazzling star of light. Vallalar poured his concentrated gaze at it for some time. He became enraptured with blissful joy in the heart, which radiated on his face. A little time thereafter, he again sat on the white seat of the plank and entered into deep concentration.”

“Though Vallalar was inside the closed and bolted room, he could see clearly the whole universe with its tiers of many worlds of mind, life and the physical including the physical earth and sky with its moon, stars and clouds.”

“When he was thus absorbed in deep concentration, an effulgent truth-light of grace broke out from his heart and with its unique heat began to burn his radiant physical body very slowly, as at a snail's speed, and that in an upward direction, from the heart towards the head. The burning of the body may be somewhat likened to that of an incense-stick which however burns downwards by its inner heat of fire, forming ash covering but without the falling down of the ash-form. When the upper part of his radiant body was burnt completely from heart to head, there was left in its place a form of pure white substance, which also radiated its light of consciousness. The burnt part, however, showed all its features intact and clearly and even the burnt hair of his head was seen distinctly as luminous white hair. Then the heat of the pure light of grace descended to burn the lower part.”

“After the whole body was thus burnt, Vallalar was seen as a bodily form of pure white substance from head to foot, radiating its light. The white form kept intact all the different kinds of cells of his body and all the distinctive features and formations of his interior and exterior body. His bodily form did not shrink in size after the burning. I saw no visible flame nor sensed its heat during the burning of his living body, nor smoke, nor any bad smell as of burnt tissues, nor heard any cracking noise as of burnt bones. Instead, there was a sweet fragrance since the time his body began to burn and it spread everywhere. I sensed in my heart an ineffable calmness and silence, which gave me in turn a state of bliss.”

“Now a second stage of burning began. The unique heat of grace-light began to burn slowly Valalalar's luminous form of white substance from head to foot downwards. When his white substance-form full of its radiating light, was thus burnt completely, the white substance became very fine sub-atomic conscious particles, which permeated and pervaded the entire universe and the farther pure worlds of consciousness beyond. The fine, white and conscious particles with its radiating light also entered into and got distributed everywhere in the earth and even in matter. After the universal pervasive distribution of the particles, they could be seen no more and disappeared from my sight. Now there pervaded everywhere the sweet, soft and fine fragrance of camphor which gave my body a blissful sensation and enraptured my heart as well.”

“Then I had the rare vision of Vallalar's universal luminous golden form. In fact, the immensity of his golden form contained in it the whole universe. This form too disappeared from my view and was replaced by another vision in which I saw the golden light of truth-knowledge and grace entering into all the directions more speedily than the lightning. It permeated and pervaded the whole universe and the farther pure worlds of consciousness. It entered into our earth and all its crores of the physical forms of beings and objects and in the apparently insensible matter and even in the very dark realm of the vast in conscience. All the forms that were permeated by the golden light of truth changed into golden forms of beings and objects. The golden light entered into my whole Adhara including the physical body. My body felt in all the cells vibrations of ease and pleasantness.”

“Then I heard some words of grace. However, they were indistinctly heard and could not be deciphered, as I was absorbed in a rapture of bliss due to the sublime vision and experiences. Thus, the vision lasted an hour of time and ended.”

“The visible physical light is the concrete symbol of the vast truth-light of grace, which is the source of all lights. Camphor is verily a solid form or symbol of that light. Vallalar's soul is inseparable from the conscious white particles of substance, which he has become, and pervading distributed everywhere. When the supreme truth-consciousness manifests in the physical world, it becomes the golden light of grace. The golden light of grace will purify and transform man and the physical body too will become deathless physical truth-body, and the Sanmaarga of truth, purity, and goodness shall prevail on the earth. As Atma realizes the pure spirits, the body too shall realize its truth as the true body of the spirit.”

THE GREATEST TRANSFORMERS OF OUR TIMES 2

The Transformation of the Body

We saw in the last post the detailed process of transformation slowly taking place in Ramalinga Adigal documented in verses 1449‐ 1473 of his celestial song the Arutpa.

தோலெலாங் குழைந்திடச் சூழ்நரம் பனைத்தும்
மேலெலாங் கட்டவை விட்டுவிட் டியங்கிட
என்பெலா நெக்குநெக் கியலிடை நெகிழ்ந்திட
மென்புடைத் தசையெலா மெய்யுறத் தளர்ந்திட
இரத்த மனைத்துமுள் ளிறுகிடச் சுக்கிலம்
உரத்திடை பந்தித் தொருதிர ளாயிட
மடலெலா மூளை மலர்ந்திட வமுதம்
உடலெலா மூற்றெடுத் தோடி நிரம்பிட
ஒண்ணுதல் வியர்த்திட வொளிமுக மலர்ந்திட
தண்ணிய வுயிர்ப்பினிற் சாந்தந் ததும்பிட
உண்ணகை தோற்றிட வுரோமம் பொடித்திடக்
கண்ணினீர் பெருகிக் கால்வழிந் தோடிட
வாய்துடித் தலறிட வளர்செவித் துணைகளிற்
கூயிசைப் பொறியெலாங் கும்மெனக் கொட்டிட
மெய்யெலாங் குளிர்ந்திட மென்மார் பசைந்திடக்
கையெலாங் குவிந்திடக் காலெலாஞ் சுலவிட
மனங்கனிந் துருகிட மதிநிறைந் தொளிர்ந்திட
இனம்பெறு சித்த மியைந்து களித்திட
அகங்கார மாங்காங் கதிகரிப் பமைந்திடச்
சகங்காண வுள்ளந் தழைத்து மலர்ந்திட
அறிவுரு வனைத்து மானந்த மாயிடப்
பொறியுறு மான்மதற் போதமும் போயிடத்
தத்துவ மனைத்துந் தாமொருங் கொழிந்திடச்
சத்துவ மொன்றே தனித்துநின் றோங்கிட
உலகெலாம் விடய முளவெலா மறைந்திட
அலகிலா வருளி னாசைமேற் பொங்கிட
என்னுளத் தெழுந்துயி ரெல்லா மலர்ந்திட
என்னுளத் தோங்கிய என்றனி யன்பே

Through a translation by Swami Saravanananda, of Ramalinga Adigal’s “Arutperunjhoti Agaval” published by Ramalinga Mission, Madras, we can grasp the nature of the said transformation that took place in Ramalinga Adigal. 

The skin has become supple; nerves function intermittently; bones have become soft and the tendons have lost their grip over the muscles; blood has congealed and semen has condensed into a solid ball; petals of the brain blossom and elixir 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.

From http://www.ramalinga.com, we read the same.

Describing in exquisite way the phases of the transformation of his body, Ramalinga says that dermis and epidermis have become extremely soft; all the nerves, muscles and tendons have slackened little by little; the bones, membranes and cartilages have become very flexible; the blood has coagulated; the semen has concentrated being solidified; the brain and all its parts have been opened like a bud. All over the body an Elixir flows; the face glistens; the respiration is smooth and refreshing; from the tear glands abundant tears sprout; the mouth is half-opened tremulous and the ears are filled of sweet melodies. The entire body is refreshed and all its visible parts flourish in ecstasy. The heart swells palpitating Love. The ego vanishes, as the emotional and mental defects. A tender, loving and compassionate quietude dominates the entire organism. The ardent desire to receive the divine Grace overflows. The Supreme Love fills the body, which is the temple of the divine Life.

Swami Saravanananda writes about these astounding bodily changes too.

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 cell of the body, with the result, that they seem to function in the opposite direction. Consequently, the old body becomes middle aged, then to youth of eighteen years, to twelve years (pure body), to eight years and finally five years (Pranava body). After five years the body grows to the size of the universe to become casual body or a body of gnosis (Gnana deham) which is the natural abode of the soul.

With the descent of sufficient Divine Light the psychic head begins to emerge. According to Vallalar, this psychic head (a crown or diadem of light) is made up of a special and highly refined type of brain called Omkar brain. As soon as it emerges, it draws more cosmic light; the more the light the greater the growth of the psychic head. With the advent of psychic head, more and more changes take place in the already purified body. The cells and thence the whole body begins to transcend the limits imposed on them by impure Maya (the grosser principle of nature) and try to break one more of its veils. The cells undergo alternate condensation and expansion for an unspecified period and the body slowly emerges out of its bondage and begins to grow. This expanding and ever prospering body, is called the subtle body or the body of Omkar or Pranava body.

With this perfection comes perfect knowledge. He (Vallalar) also seemed to have been bestowed with the third eye, after his body had attained perfection. This third eye enabled him to gain knowledge of the whole universe and all the individual beings contained in it. He assets that his knowledge penetrated and pervaded layer upon layer of the varied types of universes. With the functioning of the third eye, the transformation of the Pranava body is completed and the next and final stage of transformation into the Gnostic body (Gnana deham) starts. As explained by Vallalar, the person whose third eye is active is verily God Himself because he can raise the dead into life and perform the five fold primordial functions.

Swami Saravanananda. adds that according to Ramalinga Adigal, it takes a long time to perfect the Pranava body; the minimum period required is twelve years and the maximum is 108 years. 

The transformation of the Pranava body into a Gnostic body begins with the functioning of the third eye. With the advent of this eye, the body sheds whatever subtle impurities it possesses; consequently, it becomes nearly invisible. The third eye enabled Vallalar to have tier upon tier of divine experiences. Slowly his body through the intensity of concentration of the mind begins to generate the flame of lapses, popularly known as psychic heat. Slowly the quantity of psychic heat is increased due to intense meditation and concentration on the universal effulgence. The extreme heat generated in the body produces smoke at first; this smoke gathers up in volume and escapes through the junction of the parietal bones of the skull (Brahma Randhra). During this period, the body and mind undergoes untold stress. Vallalar often mentions about the sufferings that he had undergone since he was twelve years old. The psychic smoke clears off and enhanced illumination results. This light (Tegas) is also called as the aura or nimbus.

Marshall Govindan in his book “Babaji and the 18 Siddhars Kriya Yoga Tradition” (Govindan, Marshall, Babaji and the Eighteen Siddha Kriya Yoga Tradition, 1991, Kriya Yoga Publications (Reg), 196 Mountain Road, P.O.Box 90, Eastman, Quebec, Canada, JOE 1PO, reproduced with permission via e-mail), writes on this transformation too. 

Ramalinga described several successive transformations: The transformation of the mortal human body into the perfect body (suddha deham), achieved by universal spiritual communion and devotion to god; The transformation of perfect body (sudha deham) into the body of grace and light (pranava deham); In addition, the transformation into the body of wisdom (Gnana deham) and into the body of god supreme.

In many verse (in the Thiru Arutpa - ed) Ramalinga sings of how his ‘impure body’ of ‘impure elements’ was transformed into a pure body of pure elements, called a golden body of immeasurable carats (swarna deham). He sings that one has to think incessantly, until he feels and melts with love for god. In such a melting mood one bursts into tears and sings praise of god and soothing warmth is produced in the aspirant. When this universal love and sacred warmth develops, the body as well as the soul became prepared for the descent of the grace, in the form of light. When this occurs, the material body of impure elements is transformed into a ‘body of pure light’, emitting a golden hue. This ‘golden body’ appears to be about twelve years of age. The body of grace (pranava deham) according to him can be seen visually but it cannot be touched. It appears to be a heavenly child of about five to eight years of age. The ultimate and greatest transformation in human evolution: a transmutation into the godhead, which he referred to as merging with the body of supreme wisdom-the body of god supreme (Gnana deham).

In the foreword to the same book we read a similar change mentioned of Kumara Devar too. 

This saint, Kumara Devar, (the author of Sudha Sadhagam - ed), has sung of the progressive transformation of the darkness abounding human body (Irul deham) into delusive body (Marul deham) then into the Pranava Deham which could be seen and felt. In an advanced state it is transformed into body off grace (Arul deham), which could only be seen as a mirage or a rainbow, but with his grace, it merges with Shiva and enjoys eternal bliss in shivadvaita union.

Dr C Srinivasan, in his foreword to Ramalingam Swami, in the same book writes, 

Accordingly, the impure human body, susceptible to disease and death, can, by the grace of god, be transformed into a pure and perfect body of love, then into a celestial body of grace and ultimately into an invisible body of bliss and merge with god supreme.

In the foreword to “An Introduction to the Philosophy of Saint Ramalingam” by the same Dr., Rao Saheb K. Kothandapani Pillai BA writes,

These transformations occur in the body of the aspirant according to the intensity of spiritual warmth produced in him. The body is deprived of all its dross or impurities and made pure, fit for divine absorption (sudha deham). These are the practical transformation, which came over the body of the Swami stage by stage on the way to union with the absolute. Not only did he preach this science of deathlessness (sudha sanmarga) but actually attained this deathless state. None of the four saints, [Appar, Sundarar, Thirugnanasambanthar, and Manickavasagar] dropped their bodies on the earth nor was buried or burnt. They bodily vanished into the ether or into the lord divine. Conquest of death by imbibing supreme grace is the quintessence of his philosophy. The more he ascended in his holy pursuit the more was the descent of divinity in him.

Elsewhere in an article on the net, we read,

As an individual begins to be liberated from the influence of the mind-stuff, the divine attributes of the atman or self manifest in the very subtle sheath of bliss (anandamaya kosham) that surrounds the soul (atman.). When the transformation of that very subtle part of the being has been given fully to the divine, the individual becomes literally a beacon of bliss-light. Simply being in the presence of such a being is uplifting. Such an elevated individual is often acknowledged as a saint.

Anyone whose spiritual practices have thus resulted in the awareness of the divine working through them has already begun the transformation process and surrendering of the sheath of the intellect (vinjnanamaya kosham). Such an individual is truly a muni or one who has had their accumulated experiences and knowledge enlightened by the higher deeper aspects of self. Such Sage has digested and integrated the informed divine light into the analytical aspects of the being.

As the intellect undergoes this transformation, the mental sheath (manomaya kosham), associated with the senses, is similarly transformed. Of course, this individual is fully aware of the Divine as the prime mover. Since the ego has been given to the divine, every action related to the senses is observed and understood to be none other than the indwelling god or goddess doing the experiencing and enjoying. Such a Buddha can enjoy all the senses without fear of confusion or being lost spiritually in them. For the great tantric who have attained to this state, conventional rules which guide and provide stability, safety, and structure are irrelevant.

Here again we are told that it is possible to live aloft while attending to the daily chores of family life and society. The idea here is to engage in all doings, placing effort in all our endeavors but not expecting a particular result or outcome or fruit of our labor.

As the divine light descends into the sheath of energy (pranayama kosham) the entity becomes a siddha in the truest sense of the word. As defined in the Upanishads, a siddha is one who has progressed from the exalted ‘state of freed while living’ (jivanmukta) to ‘supremely free with full power over death’ (para mukta). This state is referred to in siddhantha literature as soruba mukti or soruba Samadhi. This para mukta will rarely retain the transformed physical frame and when so, remains as an avatar. The physical body of the siddha glows with the fire of immortality.

After Union With God 

From http://www.ramalinga.com

... the full Union with God in body and soul (deathless body) takes place when the Most High Lord accepts the absolute surrender of the disciple. These great saints saw a Column of Light rising above the Sahasrara up to the Divinity. In one who realizes the Golden Deathless Body an indissoluble bond is established with the Divinity through this Column of Light. Till this moment, one must make an effort ascending to the Divinity, later having to descend again to the physical level, nevertheless on having been settled the Column of Light one does not need to continue doing this effort, but from this time the Divinity descends on oneself. The Column of Light starts to be formed in the states previous to the full Realization of Golden Body. 

The one in whom the Column of Light is settled enjoy the continual experience on the Divinity, who, on having descended, resides in one's own Heart (as shining Sun) and fills with Himself the whole Being gradually, even the physical body (which, cell by cell, is completely transmuted up to becoming divine). At first the above mentioned experience has not the same intensity all the time. Moved by His great Compassion, God takes the maximum care of the possible after effect in the physical body and that's why He is alternating the intensity to manifest Himself as Divine Light. Some times His resplendence is very soft whereas in other occasions It becomes the most intense, seeming that one is going to be melted in It. This experience on God fills the Self with Divine Love and Compassion, which overflow from the Heart as a river flowing endlessly towards the other beings.

Little by little, God is increasing by degrees the intensity of Light and one is becoming accustomed to it, until the time comes when God manifests Himself wholly. Then the Column of Light shines from beginning to end with Its entire splendor. It isn’t visible, except in very rare occasions. This Column of Light is truly the embodied Divine Jothi, which burns constantly so that the Divine Light radiates coming to all the beings. This is the Full God's Manifestation in the Earth.

There was no longer the body, no longer any sensation; there was only a Column of Light rising from the place where is ordinarily the base of the body up to the place where is ordinarily the head, to form there a disk of Light like that of the moon; then from there the Column went on rising up to very far above the head to break into an immense Sun, dazzling and multi-colored, from which fell a rain of Golden Light covering the whole earth.

Then slowly the Column of Light descended forming an oval of living Light, awakening and setting in motion, each in a particular way, according to a special mode of vibration, the centers which were above the head, at the place of the head, the throat, the heart, in the middle of the belly, at the base of the spine and still lower. At the height of the knees, the ascending and the descending currents joined together and the circulation thus became in a way uninterrupted enveloping the whole being in an immense oval of living Light.

THE GREATEST TRANSFORMERS OF OUR TIMES 1

Back in those days where information was scarce, my source of learning was from direct tutelage under individuals. There was this grand old man Coomaraswamy Aiya who tutored us on singing the Thevaram and explained its meanings to my neighborhood friends and me in his home. Then there was this Malini Akka who coached us in singing the songs from the Buddhist texts and told us stories and parables from Buddha's life at the Bodi Langka Ram Buddhist Temple right next to our home. Then as I grew up I enrolled for a correspondent course from a Church based in Singapore. Moving on to my college days I was tutored by a Muslim man of Pakistani origin who worked as a gardener at the college, as we traveled by bus all the way to the college. During my working days I continued the mode of prayer as taught to me in our family home, at our altar, now having my own altar and numerous pictures of deities in my bachelor home. I continued frequenting the temples of all the faiths. I dropped by on smaller temples in the outskirts of town and homes of friends on festive occasions, having being invited.

After a long time of hibernation, some 14 years, staying away from all forms of worship I came back to worship when I was given the mantra of Sriman Narayana and a picture of Lord Dhakshanamurthy. A year after I read the nadi. I was asked to worship the siddhas besides all the other deities. Thus my journey on the worship of Erai continued taking another huge step, into the mystical world of the siddhas.

Similarly one is drawn towards Erai at one point in life for various reasons. Erai and his mystifying ways might arouse the curiosity of many to explore and investigate him. Misery and hardship in life can drive one to seek solace in the presence of Erai. A sudden illness or an approaching death might trigger some to seek a miracle. Surviving a near death experience might instill in some a sense of gratitude and make them come to Erai. Some might thrive for years seeking to know Erai but Erai keeps eluding them while others might be brought face to face with Erai without them seeking or any effort on their part. Some might stumble on him by "accident" while as for others, they might not even acknowledge his presence much less care to know him. Yet the most compassionate Erai brings everyone under his fold.

No one has seen Erai say the very sacred scriptures and texts that also speaks about him. We are often told the story of how both Lord Vishnu and Lord Brahma who challenged each other that they would be the first to see the feet and crown of Lord Siva respectively only to fail to see it. Yet we are told stories upon stories about the entire pantheon of Gods and Goddesses. How can the sacred texts or one speak about something that is not seen or realized? Yet there are many saints who have revealed and divulge these sacred and precious moments of contact with Erai through their songs and writings and in their discourses. These personal encounters of theirs tend to inspire us and attract us to, wishing that we too could come close to what they have experienced. 

But we are cautioned and told that we must be prepared to make the sacrifices they made. Be prepared to leave the family and friends and a good career and fat salary, to walk the path of these saints. Be prepared to live a life similar to theirs. Be prepared to work and slog for it. So what about those who want to enjoy life and all it offers and at the same time be with Erai too? Is this not possible then? Can't we have the best of both worlds? Why are there others insisting that you need to leave behind everything you own to reach out to Erai?

The confusion rises when we are drawn towards both worlds at the same time. We want a glimpse of Erai and also are not prepared to become detached with worldly life and its pleasures. The lure of the pleasures of the material world and the lure of the promised land come into conflict. These is where the saints tell us that the pleasures of the world are momentary and ask us to seek that which is permanent. Tavayogi told me to try and keep engaged and prolong the numerous short moments of bliss that we derive on this path. It is the beginning to longer moments and the said permanency.

Agathiyar tells us that we are placed here to experience the pleasures of the world. He tells us to live a fulfilling life and to walk with pride. He tells us that we are here to make mistakes and learn from them. He is willing to pardon us and similarly he tells us to forgive others too. While taking on all that life has to offer, he reminds us to allocate some time in contemplating on Erai, our creator. He has never asked any of us to leave or desert the family. He brings us to serve the family and society. He expects us to contribute towards the society. We are not asked to frown upon the society. There is nothing inferior in their ways if they opt to stay with the family, make an earning, and cherish and enjoy life. Just because you have chosen to take up a spiritual path it doesn't mean that all the others cannot be saved and are going to hell. We cannot shun society and its huge mix of people, beliefs and faith.

All those who own establishments and preach about these saints, their lives and achievements, keep coming back to society for donations to keep their activities going, to pay for the maintenance of their ashrams or temples, to keep the rituals going, and to continue feeding the devotees and hungry all year round etc. How can we ridicule and condemn those living in the society when it is this very society that helps sustain these movements? It is akin to strictly keeping meat eaters away from an organization but willingly accepting donations from them.

Confronted with a sudden urge to jump the bandwagon, to want to identity with a following, some make the move at the expense of the family and children, without realizing that it is a completely different scenario with others on the path as what works for one might not work for another. In their rush to walk "Towards Union with God", they leave their family and society in a haste, shedding their family and social responsibilities overnight.

When my father wanted to give up family life, opting to join an ashram, the guru sent him back to settle his responsibilities after some time. Then we have also heard how the masters come knocking on the doors of potential students, grabbing than from right under the noses of their family. Agathiyar consoled Tavayogi's daughter of the need for her father to put on the robe of a mendicant. He was to serve the society.

This is where the ancient society of ours had divided man's life into four distinct stages: based on their needs for survival as in the children; wants and ambitions as in youth; desires for the pleasures of the world and seeking them as in adults; and a sudden yearning for the divine as in old age. Everyone crosses these borders when the time was right, having satisfactorily lived each stage to the fullest without any regrets. But bear in mind that there could be exceptions as in child prodigies and born saints or with those who had been through the regime in the past births and take off from where they left at a tender age. Then there are also those in whom the divine comes as a bolt of lightning and brings them to recollect their past, taking them away with him that instant. Considering all the above maybe I need to post a warning here before we move on.

Warning: This post is to be read and understood only for those who seek to walk "Towards Union with God." Others who are pretty much into material life and its comforts and are satisfied and happy are best advised to stay away least it should create further confusion and clash of desires and interest. This is why Tavayogi never spoke about the deep secrets of the siddhas, like the Kundalini, the very first question put to him by many upon meeting him. It is also the most frequently asked query by many. When he repeated the same old message in his numerous talks, about the greatness of the siddhas, I asked him why does he not move on and teach us these secrets. He turned to me and asked if we were following all his dictates. If we had then he would move on. But sadly people came, sat, questioned, and left to come again and go through the same routine. They never engaged or put into practice what was told by him.  

Towards Union with God

G.Valmikanathan in his book ‘Makers of Indian Literature - Ramalingam’, published by Sahitya Akademi (e-book at http://www.vallalar.org) traces Ramalinga Adigal’s brilliant journey on the pathway to God dividing it into three major portions beginning with the purgative way, the illuminative way, and finally the unitive way. 

He explains the way and the process.

The purgative way

The purgative way is that part of the long path which, one treads towards the godhead and in which one purges oneself of all desires and attachments, of all imperfections, of all acts of commission and omission of shortcomings in renunciation, of shortcomings in the total love of god in the passion for the apprehension of the godhead.

This is where householders will find it a difficult task having to balance the family, career, social responsibilities and the craving for the divine. We are often told to live like a drop of water on a lotus leaf. Progress on this part of the path is solely dependent on our efforts. Here is where we tend to slack, lag behind or totally give up for lack of discipline and true yearning. Here lies all the veils that are often spoken of. This is the first two stages, the Muladhara and Svathisthana, spoken of by Tavayogi where our effort is required to progress further.

The illuminative way

The illuminative way is that part of the path, which comes after the purgative way, and in which one gains illumination, knowledge, and gnosis. 

This can come through a guru or direct from Erai. The knowledge or arivu to differentiate right from wrong, to see the world and its happenings from a different perspective, and the dawn of gnanam that follows where nothing is learnt but all is perceived. Arriving at this part of the path, our efforts seize and we are totally dependent on Erai's grace to move further. Tavayogi tells us that from here on the siddhas will pick us up and lead us on.

The unitive way

The unitive way is that part of the pathway in which the pilgrim marches on with buoyant and joyous steps, filled with hope and freed from doubt or misconception. The journey is characterized by a sense of urgency. The pilgrim, in this part of his journey, begins to walk fast, then breaks into a loping trot, and finally, gallops on with increasing tempo towards the beckoning smile and the outstretched arms, and is soon locked in an eternal embrace with the beloved, the eternal being, the godhead, the ground of all being. The journey on the unitive way is composed of several factors of experience. Recollection and quiet, contemplation, ecstasy and rapture, dark night of the soul, and unitive life.

This is where we see results. The transformation takes place rapidly without our doing. Erai gifts us a body that can sustain his majestic presence. Erai personally sees through the necessary transformation to become him.

G.Valmikanathan summarizes the myriad of experiences on these various parts of the path.

Of these three sections of the pathway, the first is painful and dolorous, the second a strange mixture of sorrow and joy, the joy increasing in intensity as ignorance is slowly replaced by illumination, and the last section of sheer delight, of mounting bliss. 

Having read on what to expect on this path of liberation, we walk through the website, http://www.ramalinga.com, where more light is shed.

He (Ramalinga Adigal) described a “Principle of Light” that is the unique one capable of producing this first transformation. This Principle has two important aspects: Compassion toward all the beings (paropakaram) and devotional Meditation (satvicharam). According to Ramalinga, the first of these aspects was the most important; if is acquired, the Grace will come easily.

The reason we are asked to be compassionate to all is that we are told that "God is present in all the beings and all the beings are in God." Here again we recall Agathiyar saying that he is in the prapanjam and that the prapanjam is in all. By showing compassion to another, the grace of Erai is acquired easily, bringing us to the illuminative way instantly.

Cultivating the human compassion for all the beings can be achieved the God's Grace (divine Compassion), similarly to the way in which a spark becomes a radiant Light. Likewise he (Ramalinga Adigal) taught that it was necessary to develop another aspect of the Principle of Light: the ardent Devotion to God.

Ramalinga Adigal now arms us with yet another tool. Besides compassion, he brings us to devotion to Erai. Agathiyar, Avvai and many others before him too have mentioned these two effective tools to earn the grace of Erai.

அரியது கேட்கின் வரிவடி வேலோய்

மக்கள் யாக்கையிற் பிறத்தலும் அரிதே,

மக்கள் யாக்கையிற் பிறந்த காலையும்

மூங்கையும் செவிடும் கூனும் குருடும்

பேடும் நீங்கிப் பிறத்தலும் அரிதே,

பேடு நீங்கி பிறந்த காலையும்

ஞானமும் கல்வியும் நன்குறல் அரிதே,

ஞானமும் கல்வியும் நன்குறும் ஆயினும்

தானமும் தவமும் தரித்தலும் அரிதே,

தானமும் தவமும் தரித்தார்க் கல்லது

வானவர் நாடு வழி திறவாதே. - ஔவையார்

What is the key to devotion then? Ramalinga Adigal shows us the way.

The key is constituted by the constant thought on God, begging for his Grace. In one of his poems (Ramalinga Adigal) he expresses that it is necessary to think incessantly on God, until be melted with the Divine Love. Then the crying happens unexpectedly and praises are sung to God, being produced in the disciple a smooth internal heat. When this universal Love and this sacred Heat are realized, body and soul are prepared for the descent of the Grace in the shape of Light.

We can experience similar exalted states of devotion through the numerous heart melting compositions of Manikavasagar in his Thiruvasagam too.

From http://www.ramalinga.com, a detailed explanation is given on what happens during the stage of union between God and man.

When this happens, the material body constituted of impure elements is transformed into a “Body of Pure Light” that emits a golden brightness. Ramalinga affirms that, following the Divine Path of Truth and Purity, the most impure body will become a body pure and imperishable. Then the Divinity descends and settles in disciple's Heart, who becomes entirely filled by Him. Captivated by the "Ardent Fire" of the Divine Essence, the disciple stops thinking, feeling, acting and even existing. He has become pure LOVE and COMPASSION, and this is what he spills on all the beings. This Secret, which has been hidden and now is divulged according to the explicit wish of Ramalinga, points the disciple’s Heart as the End of the Path showed by Him.

This is exactly what Tavayogi wrote when I asked him to autograph my copy of his book "Andamum Pindamum"  - "Aandavan Uraigindra Edam Thangal Ullam, Athuve Payanathin Thodakkamum, Mudivum" when translated means, "Erai lives in your heart, from where the journey starts and ends too."