FROM WALKING WITH ERAI TO CRUISING WITH HIM

When I was called over to my prayer room by my nephew in the heat of one Saturday afternoon back in 2001, I just followed him. When he took a position and asked me to sit facing him, I did as told. When I was given a mantra most mysteriously and asked to repeat  I did as told. I did not question him. He too asked me not to question the source. All I knew was that prior to delivering the mystical mantra from a mysterious source, he went into a different state and I knew for sure that the message wasn't from him.

That day Erai came to me to bring me out of the cold room in which I had shut myself up for 14 years, a directive given by him to me through a dream. He had asked me to keep all my doubts and questions to another date. All the reading and debates with others on religious and spiritual matters brought no conclusive results, only more confusion. He brought all the questioning and debate to a stop.

That eventful Saturday afternoon of 2001 started me back, on a guided journey now, especially if prior to that moment I was searching desperately to know Erai. He made me drop all the learning during that long 14 year period of hibernation, emptying this vessel. That fateful day he came to fill me in with the Vasudeva mantra. The start of my journey to meet my physical guru was indicated by my "nephew" beforehand and I was given a painting of Lord Dhakshanamurthy, the Adhi Guru to aid in the process.

The Adhi Guru paved the way a year later for me to know my Moola Guru through a Nadi reading. Agathiyar spoke and revealed that he was my Moola Guru and that I shall meet my guru in physical form. He invited me to his path. I dwelt on a new search now, to learn about the siddhas. This search brought me to several organizations leaning towards the teachings of the siddhas. I picked up the simple means to worship the siddhas by just chanting their namas or names from Thavathiru Rengaraja Desigar's numerous talks and writings.

I journeyed to India a year later to fulfill Agathiyar's instructions in the nadi and to bring relieve from my past karmas by visiting numerous temples and offering prayers. I made my way to meet personally Thavathiru Rengaraja Desigar, the saint who had spent his entire lifetime in the sole worship of the siddhas, whose teachings served as a guide and a good start to my new journey. On the last leg of my pilgrimage, I was miraculously brought to the home of my very first guru Supramania Swami of Tiruvannamalai on the pretext of charting my daughter's horoscope. Supramania Swami introduced me to his lineage, that included famous names: his own father Jayaram Pillai, Poondi Mahan, Kollimalai Swami, Sadhanantha Swami and off course the "beggar" Yogi Ramsuratkumar. 

Both Supramania Swami and I ventured to build a temple. Both of us had a reason to do it. Swami began the task that came as a divine vision to him, a directive from Lord Muruga. I had a request that came from Agathiyar through my very first nadi reading. But again mysteriously the venture was halted just as we began. All that remains on the grounds today is a kudil of his. 

But that venture saw fulfillment when my second guru who aspired to build a temple/ ashram for Agathiyar came by. We saw through the venture. This ashram complex stands in Kallar today, ushering devotees into the worship of the siddhas and reading of their nadi.

The days of my seeking to know about the religion ended abruptly in 1988. My spiritual journey began just as abruptly through the Vasudeva mantra initiation some 14 years later. My internship to a physical guru began soon after that. Supramania Swami opened up a whole new world of discipleship to a guru. He brought his Guru Yogi Ramsuratkumar from his samadhi to join us in prayer. My guided journey on the siddha path began when Tavayogi came along. 

When Agathiyar asked me to come to the worship of the siddhas, he made sure that I shall receive the necessary guidance along the way. Besides speaking through the regular nadi readings, he sent me three gurus or mummurthy or trimurthy in the physical form to guide me. Agathiyar began me on idol worship, his image at Agasthiyampalli. Tavayogi started me on conducting the ritual of fire sacrifice or Homam. Supramania Swami started me on Nama Japam or chanting of the guru's name continuously. Rengarajar brought us to feed the hungry.

All my gurus asked that we worship the siddhas and showed the way. Both Rengarajar and Tavayogi asked to chant their names that would remove sufferings. They both advocated doing charity that goes a long way in offsetting our past karmas. Carrying the kavadi on my shoulders now, with the practice and merits of worship, prayers and tapas on one side and performing charity on the other, I began to walk towards Lord Muruga. He came along to guide me further. Just as I thought I had fulfilled the request to build a temple through my gurus, Lord Muruga brings up the subject again. Ma comes along to guide us further on the rituals asking to perform them daily.

These gurus ask us to recite and call out the names of the siddhas. போற்றினால் உனது வினை அகலுமப்பா போற்றினால் பூரணமும் கூடப் பேசும் (Potrinaal Unathu Vinai Agalum Appa), they often tell us. We took up their advise as our prayer.

என் உடல் என்னும் பம்பரத்தில்

உயிர் என்னும் கயிற்றைக் கட்டி

வினை என்னும் ஆட்டக்காரன் ஆட்டுவிக்கிறான்

இறைவா எம்பிரானே அகத்தீசா

வினை அறுக்க உன்னையே சரணடைந்தேன்

போற்றினால் உனது வினை அகலுமப்பா 

போற்றினால் பூரணமும் கூடப்பேசும்

என்று சொன்னவனும் நீ தானே

ஆகவே உன்னையே சரணடைந்தேன்

நான் விடுகின்ற மூச்சும் நீயே

என் உடலும் நீயே உயிரும் நீயே

கூட்டுவிப்பவனும் நீயே குலைவிப்பவனும் நீயே

ஆட்டுவிப்பவனும் நீயே பெருமானே

இனி பிறப்பு வேண்டாம் எங்களுக்கு

ஒரு வேளை பிறப்பு இருக்குமானால்

அப்பிறப்பில் உனக்கு தொண்டு செய்யும்

பாக்கியத்தைக் கொடுத்தருள்வாயாக அகத்தீசா

Thirumular blesses me with a reading on 23 September 2007. He speaks about bakthi or devotion and puja or prayers. He states that the Siddhas Naamam or names are the Maha Manthiram and encourages me to continue chanting them. He adds that there is benefits in prayers. He cautions me to tread life carefully least my actions should create more karma. Thirumular also mentions the miracle that took place at our home where Supramania Swami blessed us with his presence in a suksma form or mystical and mysterious way. He states his Thirumanthiram as Guru Nool and Agathiyar Nigandu as Gnana Nool. 

Just as Thirumular told me that Agathiyar's Nigandu shall be the Gnana Nool, Agathiyar patiently explains the benefits of conducting puja in his subsequent Nigandu. Although we are told not to seek the results of our actions, Agathiyar lists out the merits gained by worshiping the siddhas. 

THE BENEFITS OF PRAYER AS TOLD BY AGATHIYAR IN THE NIGANDU NAADI 12.7.2010

nigandu naadiyil irunthu agathiya maamunivar aruliya aasi sutsamam 12.7.2010

பூசையின் பலன்: நிகண்டு நாடியில் இருந்து அகத்திய மா முனிவர் அருளிய ஆசி சுக்கமம் 12.7.2010

உண்மையும் உத்தமமும் நிறைந்த பூசை

நிறைந்த இன்பம் தந்திடுமே மகத்துவப் பூசை

நிதானமானதொரு அற்புத பூசை

அறமுடனே அகிலம் காக்கும் பூசை 

அருளான மாந்தரோடு செய்வாய் நன்றாய்

நன்றன புண்ணியங்கள் காக்கும் பூசை

நற்கதியும் பலர் அடைய செய்யும் பூசை

எண்ணாத சக்தி எல்லாம் தந்திடும் பூசை 

எகாந்த நிலை அடைய வைக்கும் பூசை

வையகத்தின் மாந்தரின் அகத்தின் ஜோதி 

வலமாக்கும் முழுமதி பூசை அப்பா

ஐயத்தை நீக்கிடும் பூசைதானே 

ஆண்டவனை அடைய செய்யும் வழியும் இதுவே

வழி வகுக்கும் சேய்க்கும் மாந்தற்கும் தான்

வளத்திற்கும் அருளுக்கும் பொருளுக்கும்

அழியாத மார்கத்தில் இருந்த வண்ணம் 

அகிலத்தில் நிலை பெற்று வாழ் வழிக்கும் பூசை

பூசையால் புண்ணியங்கள் கிட்டும் பூசை

பூர்வமும் போக்கிடும் பூசை அப்பா

இசையுடனே குடும்பவளம் தந்திடும் பூசை

எவை எல்லாம் வேண்டினும் தந்திடும் பூசை

தந்திடுமே தர்மம் தவ சிந்தை

தரித்திரியம் போக்கும் பூசை யாகும்

அந்தமும் ஆதியும் இல்லா

அகிலமதில் உயர்வு தரும் பூசை அப்பா

அப்பனே ஆண்டவனே உருகும் பூசை

அறிவிழந்தோன் அறிவாளி ஆக்கும் பூசை

ஒப்பில்லா மகத்துவம் கொண்ட பூசை

உயர்வோடு நீ எடுத்து செய்வாய் அப்பா

ஒப்பில்லா மாற்றங்கள் மகத்துவமும்

உயர் நிலை பூசையாலே இருக்குதப்பா

The siddhas too have spoken about the magnanimity of Agathiyar as in the following hymns. The siddhas have a very high regard towards Agathiyar. They look up towards him as Guru Muni. Konganar has this to say about Agathiyar:

தான் என்ற கொடும்பாவம் தீர்க்கும் ஆசான்

தர்மத்தின் வழி சொல்லிக் கருணை வைப்பான்

ஊன் என்ற மந்திரமே உபதேசித்து

உண்மையுடன் சுழி முனையிலே இருக்கும் என்று

கோன் என்று சிவ ரூபம் கண்ணில் காட்டி

கோபமென்ற முனை போக்கி ஆசை போக்கி

தான் என்ற ஆணவங்கள் தன்னைப் போக்கி

நாடுவார் குருநாதன் மோட்சம் தானே

Agathiyar is praised in a traditional hymn as follows:

நெஞ்சார நினைப்பவர்க்கு நிழல் ஆவானை

நீங்காதார் குலம் தழைக்க நிதியாவானைச்

செஞ்சாலி வயற் பொழில் சூழ் தில்லை மூதூர்ச்

சிலம்பொலி போல் பாடுகின்ற சித்தன் தன்னை

வெஞ்சாபமுமில்லை ஒரு வினையுமில்லை

வேலுண்டு துணை வருங்கால் வெற்றி உண்டாம்

அஞ்சாதீர் என்று யுக யுகத்தும் தோன்றும்

அகத்தியனை அருட்குருவை அகத்துள் வைப்பாம்

In the following revelations from the Nadi, published by Thavathiru Rengaraja Desigar, the merits of Agathiyar puja are extolled by the siddhas. Thirumular coins the following hymns about Agathiyar (Source: Thirumula Devan Agatheesarai Pugalnthu Suvadi Moolam Aruliya Arutkavigal - Arul Gnana Aran Sirappu - Agathiyan Arul Moopu by Sri Agathiyar Sanmarga Sangam Turaiyur)

காலனையும் கைக்குள்ளே அடக்கிக்கொண்டு

கருணை என்ற கடல் தனிலே ஆட்சி செய்து

ஞாலமதில் ஞானத்தை காத்து நின்று

ஞானிகளை ஆக்கி நின்ற ஞானத்தேவே

தேவே நின் திருவடிகள் மூலன் இப்போ

தெரிவிப்பேன் குருமுனியின் ஆசியோடு

கூறிடுவேன் தலைவா நின் அடியைப் போற்றி

குருமுனியே திருமுனியே அறிந்தவர்க்கு

அறிந்தவர்க்கு அறக்கடலாய் விளங்குவாரே

அருள் என்றல் அகத்தியன் தான் வணங்குவோர்க்கு

குறிப்பறிந்து குறை நீக்கும் குருவே கும்பன்

குந்தகத்தை உடைத்தெறியும் அருளே கும்பன்

கும்பனருள் நிகர் சொல்ல எவருமில்லை

குகனும் சிவன் தனக்கு நிகர் அருளைத் தந்தார்

எம்மறையும் அவர் உரைத்தால் பின்தான் சொல்வோம்

ஏழு என்றால் நாங்கள் எல்லாம் கரத்தைக் கட்டி

கட்டி நின்று கால் பற்றி ஆசி கேட்போம்

கடாட்சமென்றல் அவர் ஈந்தால் உண்டு என்போம்

சட்டிசுட வேண்டுமென்றால் கும்பனைக்கேள்

சாகாவரம் வேண்டுமென்றால் கும்பனைக்கேள்

கும்பனைக்கேள் குடும்பமுடன் ஞானம் சொல்வார்

கோடிலக்கம் வேண்டுமா கும்பனைக்கேள்

எம்மானும் கும்பனே எல்லோர்க்கும் தான்

எங்களுக்கு வாசி தந்த வாசி கும்பன்

கும்பன் தான் ஔடதமும் நவக்கோளும் தான்

கும்பன் தான் குவலயமே வேறு ஏது

கும்பன் என்றால் ஆயிரத்தெட்டு அண்டமெல்லாம்

குறுகி நின்று நடு நடுங்கும் பராக்கிரமங்கள்

பராக்கிரமம் இகபரமும் சொல்வார் கும்பன்

பாடிட்டால் மாற்றம் சொல்ல எவனும் இல்லை

பராக்கிரமும் வாளையைப் போல் அளிப்பார் கும்பன்

பட்டமரம் துளிர்க்குமடா கும்பன் சொன்னால்

கும்பன் சொன்னால் குளவிகூட குதிறையாகும்

குருமுனிக்கு கிரியாவும் கடுகாய் நிற்கும்

கும்பனையே வணங்கியோர்க்கு குறைகளண்டா

குறையில்லா காப்பாக இருப்பார் என்றும்

Pulipaani lists out all the praises of Agathiyar followed by the other Siddhas (Source: Maagaan Pulippaani Sidhar Aasi Kaandam - Gnanigal Suvadi Moolam Aruliya Arul Vaakku by Sri Agathiyar Sanmarga Sangam Turaiyur)

ஆசியதும் கூறுகின்ற என் குருநாதா

அடிபணிந்து புலிப்பாணி உரைப்பேனிப்போ

Beginning with Bhogar:

பாசமுடன் அகத்தியனின் அருளை வேண்டி

பகலிரவாய் நாமத்தை செபித்துக் கொண்டு

செபித்து திரிகின்ற மக்கள் நீங்கள்

சிறப்புடன் இப்புவியில் வாழ்வீரப்பா

தப்பில்லா கலியுகத்தில் உயர்ந்து வாழ்வீர்

தவமுனி அகத்தியனை நினைத்துவிட்டால்

நினைத்தாலே ஈரேழு சென்ம பாவம்

நீங்கிடுமே என்றுமே போகர் சொன்னார்

Valluvar:

நினைவுகொண்ட முனிவரெல்லாம் தவமிருந்து

நானிலத்தில் தவம் செய்து அகத்தியம் கண்டார்

அகத்தியத்தை கண்டதொரு முனிவரெல்லாம்

அகிலத்தில் ரிஷிகளாய் வாழ்வார் இன்று

ஜெகத்திலே மாந்தர்கள் அகத்தியத்தை

சிறப்புடன் பூசித்தால் தேவராவார்

தேவராவார் என்றுமே வள்ளுவர் சொன்னார்

Shivavaakiyar:

தெரிந்திட்ட மாந்தர்கள் பூசை செய்து

பலவினைகள் நீங்கியே பல்லாண்டு வாழ்ந்தார்

பாருலகில் பலசிறப்பு அகத்திய நாமம்

அகத்திய நாமமதும் செபித்து நின்றால்

அகிலத்தில் வினையில்லா சேய் பிறக்கும்

புகழுடன் சிவவாக்கியர் கூறி நின்றார்

Avvaiyaar:

பல்லாயிரம் ஆண்டு காலம் வாழ்வதற்கு

வாழ்வதற்கு அகத்திய நாமம் பெருமருந்தாகும்

விளக்கமுடன் கூறினார் ஔவையார் தானும்

Paambaatti Sidhar:

தாழ்வில்லா அகத்தியரை வணங்கி நின்றால்

தரணியிலே மரணமில்லா வாழ்வார் என்று

என்றுமே கூறி நின்றார் பாம்பாட்டி சித்தர்

Pulipaani continues with the lists:

இப்படியே சித்தர்கள் முனிவர்களெல்லாம்

நான்கு யுகங்களாய் அகத்தியர் மகிமை

நல்லதை கூறியே யுகம் போற்ற வாழ்ந்தார்

Machamuni:

போற்றிடவே மும்மூர்த்தி தேவர்களும்

புனிதமுள்ள சித்தர்களும் ரிஷிகளெல்லாம்

குற்றமில்லா கணபதியும் முருகனோடு

கண்டதொரு தேவதைகள் கணங்களோடு

கணங்களுடன் பூதங்கள் நவக்கோள்கள்

குவலயத்தில் காண்பதொரு நிறங்களெல்லாம்

மணம் வீசும் நறுமணங்கள் திசைகள் பத்தும்

முழுமையும் இவ்வுலகம் அகத்தியம் என்று

என்றுமே கூறிட்டார் மச்சமுனி நூலும்

And finally Pulipaani too has something to say:

இவ்வளவு அற்புதங்கள் ஒன்றென்றால் அகத்திய நாமம்

என்றென்றும் நாமத்தை செபித்து விட்டால்

செபித்தோர் முதல் இலட்ச மக்கள் பலனடைவார்

அடைந்திடும் நாமத்தை உலகோர்கெழுதி

அறிய செய்வோர் அகத்தியருக்கும் சேயுமாவார்

எடுத்துரைக்க இதுகாலம் போராதப்பா

இதுக்கொரு விதியுண்டு சித்தர் கேட்க

சித்தர்கட்கு எடுத்துரைப்போம் அறிவீர்கள் நீங்கள்

சிவபெருமான் பார்வதியும் மகிழ்ந்துமிப்போ

ஒதிடவே புலிபாணி ஓடிவந்தேன்

உலகில் நீங்கள் உயர் செல்வ நிதிகளோடு

நிதிகளுடன் அதிர்ஷ்டங்கள் பெற்று வாழ

நிதி தெய்வம் இலக்குமியை வணங்கியாசி

ஒதிடவே உயர் ஞானம் கல்வி காண

உலகிலே சரஸ்வதியை வணங்கி ஆசி

ஆசியதுவுடன் பார்வதியை போற்றுகிறேன்

அருள் பொருள் இன்பமதும் நிறைவு காண

பாசமுடன் தினங்காத்து நல்வழி காட்ட

பரமசிவன் அருள் முனிவர் அகத்தியர் போற்றி

போற்றியே வணங்குகின்றேன் புலிப்பாணியிப்போ

புவிதனிலே அகத்தியத்தை வணங்கிவிட்டால்

நிறைவுபெற்ற மரணமில்லா வாழ்வடைவீர்

நினைத்தவண்ணம் நிதி செல்வம் குன்றா வாழ்வு

வாழ்வதனில் உலகமுள்ள காலம்மட்டும்

வாழ்ந்திடும் உங்கள் குடி செழித்து நன்றாய்

அழகுபட ஆனந்தமாய் வாழ்வீர் என்றும்

He invited me to join his group and called me onto his path. When I showed interest, he added me into his group. He messaged me through his Aasi Kaandam. He kept me well informed of my mission, task and progress. Initially I had been walking behind him, running to catch up with him, eagerly anticipating what was in store for me or where he was leading me. He took me over rough terrain and made me sleep in the cold caves in the midst of dense jungles. He gave me the experience of staying at a traditional ashram too, a hurricane lanttern kept us company at night and the river was the source of water. A city boy had his first taste of life in the wilderness and amidst nature. He showed miracles upon miracles so that I would belief in their existence among us. He made me a tool to dispense his messages. He made me share my experiences. He keeps these writings and blog alive. He kept the fire burning in me. He brought young souls to accompany me on this wonderful journey.

Singing these songs all these years we are slowly beginning to see the truth in these verses. We can relate to them and can attest the truth in it as we have begun to experience it too. We have realized these statements as true. The siddhas are alive and walking amongst us. We just need to look out. When we hail and sing their praises the most compassionate siddhas hail and praise us too. They bless us. They care for our welfare. They remove our sufferings. They help us find ways to reduce out past karmas. They go to the extend of changing our fate and bringing on a new destiny.

Won't you join us too in singing their praises? 

TRANSFORMING THE SELF 2

Rao Saheb. K. Kothandapani Pillai continues. 

None of the four great saints of Tamil Nadu dropped their bodies on the earth nor was buried or burnt. They bodily vanished into the ether or into the Lord Divine. Thirugnanasambandar vanished into the divine light which shone forth at the time of his marriage. Appar merged bodily with the Lord absolute at Pugalur. Sundarar merged with the Lord of Mt.Kailash and Manickavasagar vanished into the ether of Siva Veli at Thillai. 

Srinivasan writes of Manickavasagar’s transformation in the eyes of Ramalinga Adigal. 

The Swami says that Saint Manickavasagar had achieved the transformation in the human frame first into Anburuvam or body of love, then into Aruluruvam or body of grace and then finally into Inburuvam or body of ecstasy, that is, the body of the God Supreme. 

Just as water transforms from liquid to gas to vapour, to ether, the mortal frame is transformed slowly first into a siddha degam or perfected body, which is the body of the siddhas. Solely relying on our efforts might not produce the expected results. This attempt to achieve a perfected body is only possible by the grace of god. Agathiyar tells me that my initial efforts towards reaching him failed due to my past karma standing in my way as obstacles, preventing me from achieving the fruits of my efforts and good actions. Once the veil or curtain is removed or drawn aside by the grace of Erai, our efforts become fruitful. 

The veil can only be removed by spiritual communion and devotion to Erai. Hence when asked to come to the path of the siddhas, the very first thing we are told to do is to chant the names of the siddhas. Through recitation of their names a bridge is formed connecting the divine realm with us. A conduit or channel is opened up for the divine energy to flow within us, removing all the blockages in the chakras as it travels within. Their energy is made accessible to us flowing unobstructed. 

With and when devotion leads to sheer love for the divine without expectations. the heart then begins to melt and love for all arises. Compassion seeps in. The body is slowly perfected without our effort but through the divine hand. Matter becomes less prominent while the energies increase. The suddha degam or perfected body slowly evolves into the body of grace and light or pranava deham and finally into a jnana deham or body of wisdom. 

Just as an herb has to be purified before it can work effectively in healing an illness, the impure elements that constitute the impure body, by reason of the body made of the five elements, need to be converted into pure elements first. 

Hence the reason for one to take a vegetarian based meals. A siddha in the making has to be purged off all the impurities including the meat that he/she had consumed for ages that has become her muscle, bone, marrow, blood and tissue. 

Rao Saheb. K. Kothandapani Pillai writes that Ramalinga Adigal, “desired to be blessed with a body which should not be destroyed by the five great elements of Nature such as wind, earth, space, fire and water, the firmament headed by the sun, the god of death, the diseases, the murdering weapons, the planets, the evil deeds resorted to for killing, or by any other means and it was at once sanctioned to him.” 

காற்றாலே புவியாலே ககனமத னாலே
கனலாலே புனலாலே கதிராதி யாலே
கூற்றாலே பிணியாலே கொலைக்கருவி யாலே
கோளாலே பிறஇயற்றும் கொடுஞ்செயல்க ளாலே
வேற்றாலே எஞ்ஞான்றும் அழியாதே விளங்கும்
மெய்அளிக்க வேண்டுமென்றேன் விரைந்தளித்தான் எனக்கே
ஏற்றாலே இழிவெனநீர் நினையாதீர் உலகீர்
எந்தைஅருட் பெருஞ்ஜோதி இறைவனைச்சார் வீரே.

Listen at http://www.thiruarutpa.org/thirumurai/v/T360/tm/thanith_thirualangkal

The divine once infused in him alchemized his body. 

A typical cloud-to-ground lightning bolt begins when a step-like series of negative charges, called a stepped leader, races downward from the bottom of a storm cloud toward the Earth along a channel at about 300,000 kph. Each of these segments is about 46 meters long. When the lowermost step comes within 46 meters of a positively charged object, it is met by a climbing surge of positive electricity, called a streamer, which can rise up through a building, a tree, or even a person. When the two connect, an electrical current flows as negative charges fly down the channel towards earth and a visible flash of lightning streaks upward at some 300,000,000 kph, transferring electricity as lightning in the process. 

(Source : https://www.nationalgeographic.com/environment/natural-disasters/lightning/) 

Just as it is found that when the lightning strikes the earth a streamer arises from the ground to meet it, with Erai’s enormous mercy and grace showering on us and the little compassion that has risen in our hearts, when these two meet there blossoms a shower of divine energy that readily begins the transformation in us. 

As the Nayanmars served Siva through serving his servants, Srinivasan too mentions the same. 

The secret satisfaction of serving God by serving the multitude of living organisms in which God is manifested and ardent prayers for the mercy of God lead the aspirant into universal spiritual communion. 

Then there is always the thought of Erai day and night. The external mantra becomes internal. The external worship goes within. Then it takes place even when we are asleep. The divine that sustains us in this physical body begins to transform it working from within. 

Srinivasan writes, 

This practice of thinking of God always and incessantly and praying for His Grace assiduously and affectionately kindles soothing warmth in the body of the aspirant. Without knowing this secret, sages and seers of lore underwent severe penance and meditated for hundreds of years just to gain this warmth . Now when the universal spiritual communion and the sacred warmth grow more and more, the body and the soul of the aspirant are well prepared to receive the Grace of God. In the melting mood and in the emotional feeling of love for God, the grace of God Supreme descends in the form of light. 

Rao Saheb. K. Kothandapani Pillai writes, 

The Divine rays of Grace penetrate into the eyes, the mind and the intellect of the lovable individual and ignite not only with his melting compassionate feeling which has reached the saturation point but with the tremendous warmth developed out of his love for God.

ஆடேடி பந்து 

1. ஆடேடி பந்து ஆடேடி பந்து
ஆடேடி பந்து ஆடேடி பந்து.

2. வாழிஎன் தோழிஎன் வார்த்தைகேள் என்றும்
மரணமில் லாவரம் நான்பெற்றுக் கொண்டேன்
சூழியற் செஞ்சுடர் தோற்றுறு கீழ்பால்
தூய்த்திசை நோக்கினேன் சீர்த்திகழ் சித்தி
ஊழிதோ றூழிநின் றாடுவன் நீயும்
உன்னுதி யேல்இங்கே மன்னரு ளாணை
ஆழி கரத்தணிந் தாடேடி பந்து
அருட்பெருஞ் சோதிகண் டாடேடி பந்து. ஆடேடி

3. இசையாமல் போனவர் எல்லாரும் நாண
இறவாப் பெருவரம் யான்பெற்றுக் கொண்டேன்
வசையாதும் இல்லாத மேற்றிசை நோக்கி
வந்தேன்என் தோழிநீ வாழிகாண் வேறு
நசையாதே என்னுடை நண்பது வேண்டில்
நன்மார்க்க மாம்சுத்த சன்மார்க்கம் தன்னில்
அசையாமல் நின்றங்கே ஆடேடி பந்து
அருட்பெருஞ் சோதிகண் டாடேடி பந்து. ஆடேடி

4. இன்பாலே உலகத்தார் எல்லாரும் காண
இறவாப் பெருவரம் யான்பெற்றுக் கொண்டேன்
தென்பாலே நோக்கினேன் சித்தாடு கின்ற
திருநாள் இதுதொட்டுச் சேர்ந்தது தோழி
துன்பாலே அசைந்தது நீக்கிஎன் னோடே
சுத்தசன் மார்க்கத்தில் ஒத்தவ ளாகி
அன்பாலே அறிவாலே ஆடேடி பந்து
அருட்பெருஞ் சோதிகண் டாடேடி பந்து. ஆடேடி

5. சதுமறை335 ஆகம சாத்திரம் எல்லாம்
சந்தைப் படிப்புநம் சொந்தப் படிப்போ
விதுநெறி சுத்தசன் மார்க்கத்தில் சாகா
வித்தையைக் கற்றனன் உத்தரம் எனுமோர்
பொதுவளர் திசைநோக்கி வந்தனன் என்றும்
பொன்றாமை வேண்டிடில் என்தோழி நீதான்
அதுஇது என்னாமல் ஆடேடி பந்து
அருட்பெருஞ் சோதிகண் டாடேடி பந்து. ஆடேடி

6. தப்பாலே சகத்தவர் சாவே துணிந்தார்
தாமுளம் நாணநான் சாதலைத் தவிர்த்தே
எப்பாலும் எக்காலும் இருத்தலே பெற்றேன்
என்தோழி வாழிநீ என்னொடு கூடி
துப்பாலே விளங்கிய சுத்தசன் மார்க்கச்
சோதிஎன் றோதிய வீதியை விட்டே
அப்பாலே போகாமல் ஆடேடி பந்து
அருட்பெருஞ் சோதிகண் டாடேடி பந்து. ஆடேடி

7. வெங்கேத மரணத்தை விடுவித்து விட்டேன்
விச்சைஎ லாம்கற்றென் இச்சையின் வண்ணம்
எங்கேயும் ஆடுதற் கெய்தினேன் தோழி
என்மொழி சத்தியம் என்னோடும் கூடி
இங்கே களிப்பது நன்றிந்த உலகோ
ஏதக் குழியில் இழுக்கும் அதனால்
அங்கேபா ராதேநீ ஆடேடி பந்து
அருட்பெருஞ் சோதிகண் டாடேடி பந்து. ஆடேடி

8. சிவமே பொருள்என் றறிவால் அறிந்தேன்
செத்தாரை மீட்கின்ற திண்மையைப் பெற்றேன்
உவமேயம் இல்லாத ஒருநிலை தன்னில்
ஒன்றிரண் டென்னாத உண்மையில் நின்றேன்
தவமே புரிகின்றார் எல்லாரும் காணத்
தயவால் அழைக்கின்றேன் கயவாதே தோழி
அவமேபோ காதென்னோ டாடேடி பந்து
அருட்பெருஞ் சோதிகண் டாடேடி பந்து. ஆடேடி

9. துஞ்சாத நிலைஒன்று சுத்தசன் மார்க்கச்
சூழலில் உண்டது சொல்லள வன்றே
எஞ்சாத அருளாலே யான்பெற்றுக் கொண்டேன்
இறந்தாரை எல்லாம் எழுப்புதல் வல்லேன்
விஞ்சாத அறிவாலே தோழிநீ இங்கே
வேதுசெய் மரணத்துக் கெதுசெய்வோ மென்றே
அஞ்சாமல் என்னோடே ஆடேடி பந்து
அருட்பெருஞ் சோதிகண் டாடேடி பந்து. ஆடேடி

10. ஈரமும் அன்பும்கொண் டின்னருள் பெற்றேன்
என்மார்க்கம் இறவாத சன்மார்க்கம் தோழி
காரமும் மிகுபுளிச் சாரமும் துவர்ப்பும்
கைப்போடே உப்போடே கசப்போடே கூட்டி
ஊரமு துண்டுநீ ஒழியாதே அந்தோ
ஊழிதோ றூழியும் உலவாமை நல்கும்
ஆரமு துண்டென்னோ டாடேடி பந்து
அருட்பெருஞ் சோதிகண் டாடேடி பந்து. ஆடேடி

11. துதிசெயும் முத்தரும் சித்தரும் காணச்
சுத்தசன் மார்க்கத்தில் உத்தம ஞானப்
பதிசெயும் சித்திகள் பற்பல வாகப்
பாரிடை வானிடைப் பற்பல காலம்
விதிசெயப் பெற்றனன் இன்றுதொட் டென்றும்
மெய்யருட் சோதியால் விளைவிப்பன் நீஅவ்
அதிசயம் பார்க்கலாம் ஆடேடி பந்து
அருட்பெருஞ் சோதிகண் டாடேடி பந்து. ஆடேடி
ஆடேடி பந்து ஆடேடி பந்து
அருட்பெருஞ் சோதிகண் டாடேடி பந்து.

12. பூவாம லேநிதம் காய்த்த இடத்தும்
பூவார் மலர்கொண்டு பந்தாடா நின்றேன்
சாவா வரம்தந்து வாழ்வாயோ பந்தே
சாவாமல் என்னொடு வீழ்வாயோ பந்தே.

Listen at http://www.thiruarutpa.org/thirumurai/v/T346/tm/panthaatal

Srinivasan writes of Ramalinga Adigal melting in love and yearning for Erai. 

One has to think and think incessantly, till he feels and feels, till he melts and melts, till love for God fills in him. As love fills and fills, the aspirant of the melting mood bursts into tears. As the tear glands pour out profusely the body becomes wet by the overflow. When this is uninterruptedly repeated and repeated, the heart throbs and the mouth sobs the praise of the God Supreme. 

This is the type of emotional spiritualism which is needed for the prayer at the moment. When this is achieved the Grace of God is sure to descend. Not only does the Light of Grace dawn on the aspirant but sets aside the inevitable death. In other words conquest of death is realized (as the mortal body will be converted into immortal body). 

The aspirant thinks of the greatness of God and the smallness of his being. He thinks of the transient nature of the world and worldly objects and of the truth of God and the Soul. He is aware of the bounteous Grace and its benevolent flow in the loving individual. The pangs of hunger, disease and poverty of the majority of mankind and fear of death harrow out his very life. He trembles at the forces of lust and the shackles which not only cover and conceal the greatness of the soul but impel him into the ocean of desires. The sufferings of the poor and the horror of the mighty touch his very nerves. Therefore, he thinks of God Supreme to redeem the miseries of life and in his prayers he finds solace and solution. 

Hence universal compassion and spontaneous service to fellow-beings and intuitive love for God are the best methods to imbibe the mercy of God who is nothing but love. 

Finally the changes take place. 

The changes that take place in the human body externally and internally illustrate the gradual conversion. 

Srinivasan translates those moments when Ramalinga Adigal goes through a total internal transformation that is translated externally as described by Adigal in his Agaval. 

The Swami says that the skin-the dermis and the epidermis-has become extremely soft. All the nerves and the tendons have become gradually loosened. All the bones membranous and cartilaginous have become automatically pliable. All the muscles and the muscular tissues have become loosened. All the blood has become internally coagulated. The semen has become not only hardened but concentrated in a unit. The brain and all its parts the cerebrum, the cerebellum and the medualla oblongata have loosened as an opening blossom. Throughout the body an elixir oozes out and flows and fills up all the parts. 

Externally the forehead perspires. The face becomes brilliant. There is delicacy, soft and mild, sweet and harmonious in the tender and cool breathing. The internal beauty is evident outside. The hair splits. The tear glands are so profusely pouring in the eyes that it flows through the feet. The mouth gasps with a trembling note. The ears and their delicate parts are filled with melody. The entire body has become cool. The chest and the heart are throbbing. The palms are folded. The legs are staggering. The four different aspects of the mind have respectively attained a melting mood, have the sparkling filled, have harmoniously heartened and have then and there, the repercussions put down. The heart swells with anxiety to see the whole world (of love). All the visible parts of the body are blooming with ecstasy. 

The life-bound ego which spurts out through the senses has vanished. All the blemishes that surround the heart and the mind have extinguished. The tender and soft loving and affectionate, mercy and compassionate quietism stands out. All the world and the worldly affairs are hidden. The ardent desire for receiving the Supreme Grace is increasing and overflowing. Now the God Supreme in the form of Supreme love fills up the body fully enshrining divine life. 

Apart from his own experience of the transformation the Swami has given a detailed account of the properties and capacities of the divine individuals who are blessed with this Suddha Deham or perfected body. They will not be affected either directly or indirectly, internally or externally by the five great elements. Hence the Swami says that earth or stone in any form afflicted against them will not strike on them. The coolness of water will not affect them nor can they be subjected to immerse in water. The heat of the fire both internally and externally will not affect them. Not even a scar will be formed on their body. Air in any form will not impinge on them. Space will not have any effect on them. They may move about in space without any base of support. 

Similarly all their senses can perceive of the respective feelings without being barred by distance and obstruction. Hence their eyes can see anything of the universe though generally they are not bent upon seeing things of the world. They can hear any sound produced anywhere in the universe. They can smell anything from being in their own place and their body can feel anything of the universe at will. Their limbs can give anything to anybody irrespective of distance. They may walk anywhere with out any regard for space. They may speak to anybody at any place in the universe and beyond. Their knowledge is universal and omniscient. All the bonds of nature such as space, time and the like and even the natural order and regularity of the universe will not bind them. As already pointed out, food, sleep, and sex are no longer necessary for them. There would not be any perspiration, shadow, ageing or death for their body. 

Their body cannot be disturbed by the great elements, devils, weapons of any kind, animals including human and superhuman beings in any place at any time. With regard to their power, it is said that they are capable of any creation or destruction at will. They can bring the dead of life; they can change or convert the old into young. In short, their knowledge, their action and their experience and every thing about them will be Godly, They are all-powerful, eternal and omni-potent.

Will we ever touch that point of excellence?

TRANSFORMING THE SELF 1

One can let go of a practice after engaging in it for years and finally dropping it having come to a state of boredom or being fed up, having exhausted all the avenues available and finally giving it up. But a better and beautiful option is to tell yourself that you shall drop it the moment you take hold of Erai's hands. You did not drop it because you lost interest in it but you opted to grab Erai's hand in exchange for the said desire. This is were the yearning for Perinbam overshadows that of Sitrinbam. It is akin to bringing the light in and the darkness vanishes. 

When the sun shines and the sea water is heated up, it rises leaving behind the salt. The water vapour rises to great heights and forms the cloud that gathers and falls as rain. Similarly when the light shines, at a particular juncture in our lives, the gross in us leaves and the pure soul rises, attaining great heights and it rains on others its blessings. These are the siddhas. 

The body that putrefies if not cared for can be made imperishable. The secret lies with the siddhas. The siddhas are akin to a raft. They have a responsibility placed upon their shoulders in this case on their backs. They have to ferry others seeking to know Erai. They carry their disciples on their back. At times the disciples are allowed to rest while the current or tide that is Erai drifts them along, moving the guru and his subjects. At times the disciples are expected to row and row hard. Both the raft and its occupants need each other to reach the bank safely. The knowledge acquired comes as the oar at these times. When the knowledge acquired is directed with effort and towards the direction the siddhas point, the journey and its mission is accomplished easily. 

One who reached the end and accomplished to do what he had come for has this to say in the end: “I am now in this body? hereafter we will be in all the bodies (of the world)” He was Ramalinga Adigal. 

இருப்பார்கள் அவர்மகிமை யென்னசொல்வேன் 

ஏகபர வெளிதனிலே சூட்சா மாகிச் 

சிரிப்பார்கள் பிரபஞ்ச மாயை நீக்கித் 

தேஜோம யானந்த மூர்த்தி யாகி 

விரிப்பார்கள் சாத்திரத்தில் நூல்கள்தோறும் 

விபரமது கண்டுரைப்பார் மேல்மூ லத்தோர் 

தரிப்பதுதான் காயசித்தி விண்ணிற் கூடித் 

தானிருப்பார் பதினெட்டுச் சித்தர் தானே

- அகஸ்தியர் பிர்மஞானம்-7 

How do I extol the greatness of those who eternally live? 

Having become very subtle in yega para-veli 

They will laugh away being disentangled from the delusive world-order 

Having attained the form of tejomayananda 

They would elaborate the scriptures 

Those who attained the source will reveal all 

they attain kaya-siddhi 

The eighteen siddhas shall exist one with space 

A translation from Agathiyar’s Brahma Jnanam - 7 

In the forward to “An Introduction to the Philosophy of Ramalinga Swami” by V.A.Devasenapathi, he writes of Dr. Srinivasan's firm belief that divine light transforms this body into a celestial one. How does this take place? 

The transformation takes place in accordance to the intensity of the spiritual warmth or tava kanal produced in the body by austerities undertaken. One prepares his body for the arrival of the divine within, to enable him to withstand the force and energy with which divinity enters him. 

In the forward to the same title, Rao Saheb. K. Kothandapani Pillai, writes, “Nakirar was the first author to describe the divine rays of the Almighty and call them the light which unfolds His Grace.” Ramalinga Adigal followed many years later. 

Rao Saheb. K. Kothandapani Pillai writes further. 

There have also been other saints in Tamil Nadu who underwent these transformations whose bodies could not be photographed as they became translucent with the divine light of his grace but they never recorded these happenings. This remained a spiritual secret until the Swami came into the field. 

It was he who declared that these spiritual benefits are not meant for any one individual or saint. To make it a secret was nothing short of utter selfishness and he made known these processes by which these transformations come over and in his clarion voice invited the whole humanity to come and share the bliss. 

ஊதூது சங்கே

1. கைவிட மாட்டான்என்று ஊதூது சங்கே
கனக சபையான்என்று ஊதூது சங்கே
பொய்விடச் செய்தான்என்று ஊதூது சங்கே
பூசைப லித்ததென்று ஊதூது சங்கே.

2. தூக்கம் தொலைத்தான்என்று ஊதூது சங்கே
துன்பம் தவிர்த்தான்என்று ஊதூது சங்கே
ஏக்கம் கெடுத்தான்என்று ஊதூது சங்கே
ஏம சபையான்என்று ஊதூது சங்கே.

3. பொன்னடி தந்தான்என்று ஊதூது சங்கே
பொன்னம் பலத்தான்என்று ஊதூது சங்கே
இன்னல் அறுத்தான்என்று ஊதூது சங்கே
என்னுள் அமர்ந்தான்என்று ஊதூது சங்கே.

4. அச்சம் தவிர்த்தான்என்று ஊதூது சங்கே
அம்பல வாணன்என்று ஊதூது சங்கே
இச்சை அளித்தான்என்று ஊதூது சங்கே
இன்பம் கொடுத்தான்என்று ஊதூது சங்கே.

5. என்உயிர் காத்தான்என்று ஊதூது சங்கே
இன்பம் பலித்ததென்று ஊதூது சங்கே
பொன்உருத் தந்தான்என்று ஊதூது சங்கே
பொற்சபை அப்பன்என்று ஊதூது சங்கே.

6. சிவமாக்கிக்கொண்டான்என்று ஊதூது சங்கே
சிற்றம் பலத்தான்என்று ஊதூது சங்கே
நவநோக் களித்தான் என்று ஊதூது சங்கே
நான்அவன் ஆனேன்என்று ஊதூது சங்கே.

7. நாத முடியான்என்று ஊதூது சங்கே
ஞானசபையான்என்று ஊதூது சங்கே
பாத மளித்தான்என்று ஊதூது சங்கே
பலித்தது பூசைஎன்று ஊதூது சங்கே.

8. தெள்ளமு தானான்என்று ஊதூது சங்கே
சிற்சபை அப்பன்என்று ஊதூது சங்கே
உள்ளம் உவந்தான்என்று ஊதூது சங்கே
உள்ள துரைத்தான்என்று ஊதூது சங்கே.

9. என்னறி வானான்என்று ஊதூது சங்கே
எல்லாம்செய் வல்லான்என்று ஊதூது சங்கே
செந்நிலை தந்தான்என்று ஊதூது சங்கே
சிற்சபை அப்பன்என்று ஊதூது சங்கே.

10. இறவாமை ஈந்தான்என்று ஊதூது சங்கே
எண்ணம் பலித்ததென்று ஊதூது சங்கே
திறமே அளித்தான்என்று ஊதூது சங்கே
சிற்றம் பலத்தான்என்று ஊதூது சங்கே.

11. கரவு தவிர்ந்ததென்று ஊதூது சங்கே
கருணை கிடைத்ததென்று ஊதூது சங்கே
இரவு விடிந்ததென்று ஊதூது சங்கே
எண்ணம் பலித்ததென்று ஊதூது சங்கே.

12. எல்லாம்செய் வல்லான்என்று ஊதூது சங்கே
எல்லார்க்கும் நல்லான்என்று ஊதூது சங்கே
எல்லாம் உடையான்என்று ஊதூது சங்கே
எல்லாமும் ஆனான்என்று ஊதூது சங்கே.

13. கருணா நிதியர்என்று ஊதூது சங்கே
கடவுள் அவனேஎன்று ஊதூது சங்கே
அருள்நா டகத்தான்என்று ஊதூது சங்கே
அம்பலச் சோதிஎன்று ஊதூது சங்கே.

14. தன்னிகர் இல்லான்என்று ஊதூது சங்கே
தலைவன் அவனேஎன்று ஊதூது சங்கே
பொன்னியல் வண்ணன்என்று ஊதூது சங்கே
பொதுநடம் செய்வான்என்று ஊதூது சங்கே.

15. ஆனந்த நாதன்என்று ஊதூது சங்கே
அருளுடை அப்பன்என்று ஊதூது சங்கே
தானந்தம் இல்லான்என்று ஊதூது சங்கே
தத்துவச் சோதிஎன்று ஊதூது சங்கே.

16. பொய்விட் டகன்றேன்என்று ஊதூது சங்கே
புண்ணியன் ஆனேன்என்று ஊதூது சங்கே
மெய்தொட்டு நின்றேன்என்று ஊதூது சங்கே
மேல்வெளி கண்டேன்என்று ஊதூது சங்கே.

Listen at http://www.thiruarutpa.org/thirumurai/v/T357/tm/uuthuuthu_sangkee

சின்னம் பிடி

1. அம்பலவர் வந்தார்என்று சின்னம் பிடி
அற்புதம்செய் கின்றார்என்று சின்னம் பிடி
செம்பலன் அளித்தார்என்று சின்னம் பிடி
சித்திநிலை பெற்றதென்று சின்னம் பிடி.

2. சிற்சபையைக் கண்டோம்என்று சின்னம் பிடி
சித்திகள்செய் கின்றோம்என்று சின்னம் பிடி
பொற்சபை புகுந்தோம்என்று சின்னம் பிடி
புந்திமகிழ் கின்றோம்என்று சின்னம் பிடி.

3. ஞானசித்திபுரம்என்று சின்னம் பிடி
நாடகம்செய் இடம்என்று சின்னம் பிடி
ஆனசித்தி செய்வோம்என்று சின்னம் பிடி
அருட்சோதி பெற்றோம்என்று சின்னம் பிடி.

4. கொடிகட்டிக்கொண்டோம்என்று சின்னம் பிடி
கூத்தாடு கின்றோம்என்று சின்னம் பிடி
அடிமுடியைக் கண்டோம்என்று சின்னம் பிடி
அருளமுதம் உண்டோம்என்று சின்னம் பிடி.

5. அப்பர்வரு கின்றார்என்று சின்னம் பிடி
அற்புதம்செய் வதற்கென்று சின்னம் பிடி
செப்பநிலை பெற்றதென்று சின்னம் பிடி
சித்திபுரம்இடமென்று சின்னம் பிடி.

6. தானேநான் ஆனேன்என்று சின்னம் பிடி
சத்தியம்சத் தியம்என்று சின்னம் பிடி
ஊனே புகுந்ததென்று சின்னம் பிடி
ஒளிவண்ணம் ஆனதென்று சின்னம் பிடி.

7. வேகாதகால்உணர்ந்து சின்னம் பிடி
வேகாத நடுத்தெரிந்து சின்னம் பிடி
சாகாததலைஅறிந்து சின்னம் பிடி
சாகாத கல்விகற்றுச் சின்னம் பிடி.

8. மீதான நிலைஏறிச் சின்னம் பிடி
வெட்டவெளி நடுநின்று சின்னம் பிடி
வேதாக மம்கடந்து சின்னம் பிடி
வேதாந்தச் சித்தாந்த சின்னம் பிடி.

9. பன்மார்க்க மும்கடந்து சின்னம் பிடி
பன்னிரண்டின் மீதுநின்று சின்னம் பிடி
சன்மார்க்கம் மார்க்கம்என்று சின்னம் பிடி
சத்தியம்செய் கின்றோம்என்று சின்னம் பிடி.

10. சித்தாடு கின்றார்என்று சின்னம் பிடி
செத்தார் எழுவார்என்று சின்னம் பிடி
இத்தா ரணியில்என்று சின்னம் பிடி
இதுவே தருணம்என்று சின்னம் பிடி.

Listen at http://www.thiruarutpa.org/thirumurai/v/T358/tm/sinnam_piti

PRANAMS TO THE GURU

Going by the biographies of the Nayanmars this far, it is astonishing to see how simple it is to receive the grace of Lord Siva. All these Nayanmars went about their trade and work and at the same time were very much devoted to Siva. They saw Siva both in the temples, the statues and above all saw the Lord in all the adiyar or servants of Siva. They invited them in, served them as they would the Lord himself. 

In the days of yonder each resident of a home would step out of his/her house and look to invite a passer by and serve them before they partake the food themselves. This culture has died now. Thavathiru Rengaraja Desigar calls on all of us to perform Virunthubasarippu, which is what the Nayanmars before us did too. He ask of us to usher our visitors into our homes and serve them with our hospitality. He himself began a movement to feed the poor in and around Ongarakudil, were the idea has caught like wild fire and spread across the globe. He also happens to be the pioneer saint to introduce the siddha worship and annadhanam in Malaysia. 

He is held in high regards by the siddhas for his relentless contribution towards educating society on the importance of feeding the unfortunate. He taught us the simple and practical way to gain the grace of Erai through the worship of the siddhas. I too learnt from his numerous talks and books available. Reading them made me want to meet him. I made my way to his ashram in Turaiyur on my maiden journey to India in 2003. I had the privilege to meet him in person, one to one then. 

Just as there are the mummurthi or trinity in most circles, Thavathiru Rengaraja Desigar, Supramania Swami and Tavayogi were my mummurthi in siddha worship. I am blessed to have met all three gurus. The beautiful thing about all these gurus is that they never claimed ownership over me. They showed me the way and means and stepped aside for me to travel my journey, to experience all that life had in store for me. But within I know that they had a big part in every instance of my life. They never claimed credit for it. Neither did I hang on to them. I took their teachings and journeyed along knowing pretty well that they were with me. Today even if Supramania Swami and Tavayogi are not in the physical form, I know that they are with me in spirit. 

I can never thank them for all that they did for me. Above all I can never thank enough Agathiyar who brought all of us together in this wonderful and remarkable journey of self realization. Agathiyar brought all the Gods and Goddesses, all the siddhas, rishis, munis, devas and the whole kingdom of Erai down each time at prayer.

These gurus showed us the most simplest way to gain the grace or arul of the entire pantheon of Gods and Goddesses just by showing devotion and love to Erai. A simple recitation of the names of the siddhas will open the entire portal to the other world. We are seeing this each day. 

In the beginning I too questioned how was it possible to achieve all the wondrous things promised merely by chanting the names of siddhas. But as we engaged in prayer to the siddhas we saw the results. There is no way we can sit and talk about this over tea or coffee. One has to get on the ground and dirty his hands and feet. Only experience shall teach us and reveal the secrets of the siddhas. 

My gurus never pampered us but insisted we perform the tasks given. Before we knew it, we were already aboard the boat and heading towards the light. The mystical world and realm of the siddhas awaits us. We are in no hurry to reach the destination. We are in safe hands. Pranam to our gurus for teaching us, taking care of us, and feeding us.

Guru Paduka Stotram Anantha samsara samudhra thara, 
naukayithabhyam guru bhakthithabhyam, 
Vairagya samrajyadha poojanabhyam, 
namo nama sri guru padukhabyam., Salutations and Salutations to the sandals of my Guru,
Which is a boat, which helps me,cross the endless ocean of life,
Which endows me, with the sense of devotion to my Guru,
And by worship of which, I attain the dominion of renunciation. Kavithva varasini sagarabhyam, 
dourbhagya davambudha malikabhyam, 
Dhoorikrutha namra vipathithabhyam,, 
namo nama sri guru padukhabyam., Salutations and Salutations to the sandals of my Guru,
Which is the ocean of knowledge, resembling the full moon,
Which is the water, which puts out the fire of misfortunes,
And which removes distresses of those who prostrate before it. Natha yayo sripatitam samiyu,
kadachidapyasu daridra varya, 
Mookascha vachaspathitham hi thabhyam,
namo nama sri guru padukhabyam., Salutations and Salutations to the sandals of my Guru,
Which make those who prostrate before it,
Possessors of great wealth, even if they are very poor,
And which makes even dumb people in to great orators. Naleeka neekasa pada hrithabhyam, 
nana vimohadhi nivarikabyam, 
Nama janabheeshtathathi pradhabhyam 
namo nama sri guru padukhabyam., Salutations and Salutations to the sandals of my Guru,
Which attracts us, to lotus like feet of our Guru,
Which cures us, of the unwanted desires,
And which helps fulfill the desires of those who salute. Nrupali mouleebraja rathna kanthi,
sariddha raja jjashakanyakabhyam, 
Nrupadvadhabhyam nathaloka pankhthe, 
namo nama sri guru padukhabyam., Salutations and Salutations to the sandals of my Guru,
Which shine like gems on the crown of a king,
Which shine like a maid in the crocodile infested stream,
And which make the devotees attain the status of a king. Papandhakara arka paramparabhyam, 
thapathryaheendra khageswarabhyam, 
Jadyadhi samsoshana vadaveebhyam 
namo nama sri guru padukhabyam., Salutations and Salutations to the sandals of my Guru,
Which is like a series of Suns, driving away the dark sins,
Which is like the king of eagles, driving away the cobra of miseries,
And which is like a terrific fire drying away the ocean of ignorance. Shamadhi shatka pradha vaibhavabhyam,
Samadhi dhana vratha deeksithabhyam, 
Ramadhavadeegra sthirha bhakthidabhyam, 
namo nama sri guru padukhabyam., Salutations and Salutations to the sandals of my Guru,
Which endows us, with the glorious six qualities like sham,
Which gives the students ,the ability to go in to eternal trance,
And which helps to get perennial devotion to the feet of Vishnu. Swarchaparana makhileshtathabhyam, 
swaha sahayaksha durndarabhyam, 
Swanthachad bhava pradha poojanabhyam, 
namo nama sri guru padukhabyam., Salutations and Salutations to the sandals of my Guru,
Which bestows all desires of the serving disciples,
Who are ever involved in carrying the burden of service
And which helps the aspirants to the state of realization. Kaamadhi sarpa vraja garudabhyam, 
viveka vairagya nidhi pradhabhyam, 
Bhodha pradhabhyam drutha mokshathabhyam, 
namo nama sri guru padukhabyam., Salutations and Salutations to the sandals of my Guru,
Which is the Garuda, which drives away the serpent of passion,
Which provides one, with the treasure of wisdom and renunciation,
Which blesses one, with enlightened knowledge,
And blesses the aspirant with speedy salvation.

(Source: https://www.youtube.com/watch?v=pxuhFeKm5l0)

THE NAYANMARS & UNION WITH ERAI 6

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

16. Muruga Nayanar

Muruga Nayanar was a devout bakta of Lord Siva.

He got the great good fortune of attending Sambandar’s wedding when he, the bride and all others including Muruga Nayanar got merged in the Divine Effulgence of the Lord. Muruga Nayanar’s devotion won for him Sambandar’s friendship, and, through that, God-realisation.

17. Rudra Pasupathi Nayanar

There is no account of his last moments given.

18. Tiru Nalai Povar Nayanar

Nandanar as a servant would stand before his employers asking permission to visit Chidambaram temple. His employer would explain that he would not be allowed in due to his status. When Nandanar kept repeating his request his employer too would give all kinds of excuse and task to prevent him from going. 

The desire now arose in him that he should go to Chidambaram and have Darshan of Lord Nataraja. The love of the Lord had grown so intense that he would shed tears of love and tell his companions: ‘I will surely go to Chidambaram tomorrow.‘ This expression earned for him the name Tiru Nalai Povar (one who would go tomorrow).

Finally when Nandanar was told that he could go provided he sowed and harvested the yield Nandanar fainted. The Lord came and worked on the field. When Nandanar woke up he was surprised to see the grounds harvested and the yield stacked up. His employer seeing the miracle released him to go to Chidambaram.

Nanadanar prayed:

"Oh Lord, I want to see your Cosmic Dance in Your Nritya Sabha. But, how can I? On account of my low birth they will not allow me to enter the temple."

For days he went on praying like this. The Lord, pleased with his devotion, appeared in his dream and said:

"Oh noble soul, do not grieve. You will come to Me. Take a fire bath. Then come to My Kanaka Sabha along with the Brahmins."

Nandanar woke up and was highly pleased. At the same time, the Lord appeared before the Brahmins of Tillai, in their dream, and said:

"O Brahmins, My dearest devotee, Tiru Nalai Povar, has come to Tillai. Prepare a sacred fire. Nandanar will take bath in it and then come to Me."

The next day, the Brahmins prepared the sacred fire. They went to Nandanar, prostrated before him and related their dream.

Nandanar went round the fire, and with His Name on his lips and his mind fixed on the lotus feet of the Lord, he jumped into the fire. He emerged from the fire with a new holy body, with sacred ashes smeared all over, the holy thread and matted locks.

He was then taken inside the temple. In the Kanaka Sabha, he worshiped the Lord. He went into a divine ecstasy and was completely absorbed in the dance of the Lord. A dazzling light was seen in the room, and Nandanar had disappeared. He had become one with Lord Nataraja. 

19. Tiru Kurippu Thonda Nayanar

Tiruthondar by profession, launders cloths. Seeing the the Lord who was in the guise of a Siva Bhakta, a man in rags, Tiruthondar offered to wash his cloth.

The Siva Bhakta agreed to let him do so on one condition: the rag should be washed, dried and returned to him before sunset, otherwise his emaciated body would perish in the cold.

When Thondar accepted the work, there was brilliant sunlight. He had washed the rag and immediately, it began to rain heavily. It was nearing sunset time. There was no hope of getting the rag dried. Thondar was greatly upset. Instead of serving the Siva Bhakta, he was going to put him to great hardship. Thinking of this sin, Thondar, dashed his head, prayerfully, on the washing stone, and began to weep.

Lord Siva appeared before him, held his hand and said:

"Oh noble soul, I am highly pleased with your sincere devotion. You will soon come to My Abode and live happily there forever."

THE NAYANMARS & UNION WITH ERAI 5

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

13. Arivattaya Nayanar

Although on the brink of hunger and poverty, and having nothing to eat for themselves, Thayanar continued with his daily offering of red rice, a sauce made of red herb, and mango pickle to the Lord. But the Lord chose to play his lila, targeting these very items. Weak and fragile, one day he stumbled and fell dropping these offerings.

Thayanar was greatly upset. He began to weep bitterly:

"Oh Lord, today the food intended for You has been spilt on the ground. What great sin have I committed to deserve this? Please forgive me. Have mercy on this poor creature. You are omnipotent, omniscient and omnipresent. If this is true, You must be present here also. Kindly come and accept the offering here. If You do not eat this, I will give up my life."

With these words, he began to cut his throat with an Arival (sickle). Hence, the name Arivattaya Nayanar.

Lord Siva was highly pleased with his devotion. His Lila was over. He at once stretched His hand and caught hold of Nayanar’s, thus preventing him from cutting his own throat.

Nayanar did not realise what was happening. At that time, he heard the sound of someone biting a mango pickle. The Lord and Mother Parvathi appeared before him and blessed him:

"Oh noble soul, I am immensely pleased with your devotion. You and your chaste wife will soon come to My Abode and live happily there." 

14. Anaya Nayanar

Anayar's devotion to the Lord took the form of playing on his flute the holy Panchakshara Mantra of Siva. He aspired to realise the Lord, through this Mantra.

One day when he was playing the Mantra on his celestial instrument, under a Konrai tree (a favourite of Lord Siva), the music captivated all the cows and calves, the birds, the peacocks, the deer, snakes, lions, elephants, tigers. The rivers stopped in their course. The waves in the sea calmed down. The celestials (Vidyadharas, Kinnaras and Devas,) came in their celestial cars to hear the music.

The Lord was immensely pleased with Ayanar’s sincere devotion. The sweetness of the music of the flute and the effect of the Panchakshara Mantra both melted His heart. He appeared before Nayanar, with Mother Parvathi, blessed him and took him to Kailas.

15. Murthi Nayanar

Murthi Nayanar went about his worship, offering sandalwood paste to the Lord, and smearing it all over the Lingam, undaunted by the persecution of Saivites by a Jain king who took hold of the city.

The king made it impossible for anyone in Madura to obtain sandalwood. Murthi Nayanar searched throughout the day for a little sandalwood to offer his worship. He could not get any. With a broken heart, he went to the temple: and he had a wonderful idea. He began to rub his own elbow (in the place of sandalwood!). The hand was bleeding profusely.

Lord Siva was highly pleased with his devotion. A heavenly voice said:

"Oh noble soul, I am immensely pleased with your devotion. Kindly stop rubbing your elbow. All your grievances will be redressed. Kindly take up the reins of the kingdom. After ruling the country justly and wisely for a long time, you will come to My Abode."

Nayanar was amazed to hear this and to see that his elbow regained its original shape. Murthi Nayanar did not aspire for kingship, but it was the Lord’s will.

That night the cruel king died. The next day, the Ministers sent the palace elephant to choose their king, in accordance with an ancient custom. The elephant proceeded towards the temple. Murthi Nayanar had come there for his worship. The elephant bowed to him and placed him on his back and returned to the palace.

The Ministers begged of Nayanar to become their king. Nayanar stipulated this condition:

"If I become king, I will not have any luxury bath, but will bathe only with the sacred ashes. My jewel will be only Rudraksham and my crown will only be matted locks. I shall strive to let the love of Lord Siva be enthroned in the hearts of all."

The Ministers accepted these conditions with great joy and satisfaction.

Nayanar ruled the country justly and wisely for a long time, and eventually attained Siva’s Abode.

THE FOUNTAIN OF YOUTH

Tavayogi used to tell me that whatever we say or write has to have references, his being the songs of the siddhas. He used to refer to these songs when explaining concepts and practices to us.

Stephen Fulder in "An End to Ageing - Remedies for Life Extension", Destiny Books, NY, 1983 writes "First men whether Hindu or Biblical are sometimes held to be immortal at least before their fall."

From what I understand, Vedic science tells us that the age of Brahma or the one assuming the portfolio of creator and who governs the universe is 311.04 trillion years. Brahma's life span equates with the life span of the universe, its birth and expansion. Then the life span of both Brahma and the universe is the duration of one single breath of Vishnu. When he exhales, Brahma and the universe is given birth. When Vishnu inhales, Brahma and the universe gets sucked in. Vishnu's breath creates universes upon universes with each exhalation and with inhalation there is complete annihilation, which also prevails for the same duration. Brahma is suppose to be an embodiment of Vishnu.

(Source: https://www.cs.ubc.ca/~goyal/age_of_universe.php, The Science of Spirituality by Lee Bladon, Glimpses of Hindu Genius by Ravi Kumar)

My mother used to tell us stories that the gods walked the earth. But there came a time they decided to leave. The gods were living with us then. Why did they chose to leave? So did we fall from grace then?

Watching the devotional movies we are shown how the gods for mistakes made in their realm, were banished to this earth to live a life of a mortal, perform rituals and prayers before they were eligible to return.

Stephen Fulder writes of Gilgamesh who seeking to escape death was told that "When the gods created mankind they allocated death to mankind, but life they retained in their keeping." So the panacea for continued living is in the hands of the gods, right? This reminder from the Sumerian epic tells us that if we are in the good books of god maybe, just maybe, we might get an extension to live longer. There is hope then.

As Nicholas Wade writes in his "Life Script - The Genome and the New Medicine", Simon and Schuster UK Ltd, 2001, when a conference on immortality was held in the Egyptian room of the museum of the University of Pennsylvania, sadly, except for one participant, the rests denounced it as pagans engaged in sub human quest.

When the world is just looking at the prospects of prolonging the human life and attaining immortality, the siddhas have ages ago dwelt into this subject and somehow found the means to achieve it. Their songs we are told, speak of elixir and methods to sustain the physical body long enough to achieve immortality. But these borders on mystery, myths and legends.

MA Kandasamy in his "Arokiya Arulamutham", Sri Mappilai Vinayagar Pathipagam, Madurai, list the siddhas ages as:

Tirumular 3000 years; Kaalakandar 1200; Viyaasar 1000; Tanvandri 800; Vaalmeegi 700; Teraiyar 300 and Karuvooraar as having lived 300 years too.

The site http://www.oldest.org/people/human-remains/ list several archaeological findings of the remains of early man. 

Max Roser writes in https://ourworldindata.org/life-expectancy, "Estimates suggest that in a pre-modern, poor world, life expectancy was around 30 years in all regions of the world."

Nicholas Wade writes that in England where the sovereign dispatches birthday telegrams to its subjects, they sent 5,218 in 1996 compared to only 255 in 1952. This dramatic increase in life expectancy, which Nicholas Wade says is presumably brought about by public health measures, antibiotics, medical interventions, and good nutrition. In present day life expectancy has increased rapidly. 

Man's life span is limited if compared with nature. The longest living organism is said to be trees, with redwoods and conifers living as long as 1,500 years and bristlecone pines, some 5,000 years, measured by counting their annual growth rings, writes Nicholas Wade.

If the siddhas knew the mystery to prolong life force and live longer, they had hidden this knowledge in their songs, in the thousands of verses and poems and hymns of theirs, that have yet to be deciphered correctly. When we ask of Agathiyar he tells us of what use is the knowledge to you? Much has been hidden from us, we are told often. Many documents have been washed away in floods and deluge we are told. Many are lying in the darkest caves and in moulds of earth waiting to be discovered.

While many of the saints and siddhas hid their discoveries and experiences from the common man, Ramalinga Adigal took the bold step to dispense all his knowledge so that even the commoner could attain immortality. But we have yet to read or hear about another similar achievement by the many masters after him.

Just as Nicholas Wade says that "the human genome is written in an ancient and vastly alien language. It is designed for the cell to use, not for human eyes to make sense of", could the nadi or secret oracles of the siddhas be designed for their use only, hence the reason they are written in ancient languages, are difficult to decipher and are still hidden from human eyes?

The siddhas way is not to fill us in with all the complete knowledge but to give us just sufficient and let us experience it for ourselves. A piece of the puzzle at a time is made available to us. They expect us to work on what is given before they give us another lead.

The siddhas established that the physical body was important to sustain the spirit in it, thence prolonging the spirit's longevity too. It is with the aid of the body that the spirit's salvation and purpose could ever be accomplished. Hence they seeked a way to preserve the body and indirectly preserve the life force. While living in the body they used it as a tool and endeavored to gain atma siddhi or spiritual immortality, besides gaining kaya siddhi or physical immortality. The means for these were by leading an ascetic life and with practice of yoga to achieve the former and consuming kaya kalpams or elixir to save the later - a yogi in the former and a siddha in the later. 

The Taoist speak of elixirs too. Just like the siddhas, the Taoist developed means to achieve immortality too. Stephen Fulder writes that "the attainment of long life was a preoccupation of everyone, from Taoist priest to laymen, scholars to emperors", alike. The Taoist seeked a healthy old age. We too should strive for a healthy old age. Their aim was to extend the life of the tool by proper usage, in this case our body.

How do the Taoist do it then? They speak of Tao "that is the underlying constant essence or character of nature." Man these days knocks on ashram doors thinking that he can know god. But men of days of yonder looked for god in nature, sleeping under the open skies, sitting in the dark caves, bathing in the rivers, feeding on the produce from the jungles, and taking in the pure air. It is only in nature that god reveals himself. 

The Taoist work towards merging with nature and the natural flow of things building the insight needed to recognize the Tao and through quiet ecstasy, writes Stephen Wade further. They adapted the way of Wu Wei or harmonious effortless action, preserving resources and increasing energy. By tapping from the unlimited power of Tao they prolonged their lives, they became free of harm and disease becoming Hsien or immortal saint like being, full of impish and youthful vitality, he adds. 

Ramalinga Adigal sings that he had attained this state and defeated death that took various guise. Buddha too had to fight off Mara who tempted him.

காற்றாலே புவியாலே ககனமத னாலே 

கனலாலே புனலாலே கதிராதி யாலே 

கூற்றாலே பிணியாலே கொலைக்கருவி யாலே 

கோளாலே பிறஇயற்றும் கொடுஞ்செயல்க ளாலே 

வேற்றாலே எஞ்ஞான்றும் அழியாதே விளங்கும் 

மெய்அளிக்க வேண்டுமென்றேன் விரைந்தளித்தான் எனக்கே 

ஏற்றாலே இழிவெனநீர் நினையாதீர் உலகீர் 

எந்தைஅருட் பெருஞ்ஜோதி இறைவனைச்சார் வீரே.

(source: http://www.thiruarutpa.org/thirumurai/v/T360/tm/thanith_thirualangkal)

The Taoist learnt to replace struggle and effort with skillful and easy action. Today I realized that Agathiyar too gave us the boon of achieving results through skillful and easy action without struggle and much effort as acknowledged by Tavayogi.

As the final result of achieving immortality takes a long time we need to keep the body alive and with vitality throughout this period. 

Stephen Wade writes that "the process of attaining super longevity was termed initiating the embryo since it attempted to quieten body processes until it became possible to obtain food without eating like the fetus in the womb - a return to the womb."

Magical. Mysterious and Astounding is the way of our forefathers.

THE NAYANMARS & UNION WITH ERAI 4

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

10. Kannappa Nayanar

Tinnanar a great archer and hunter, offered cooked pork meat to Lord Shiva atop the Kalahasti hill that he and his friends had come across by "chance" while following the pig. Besides the meat:

He filled his own mouth with water from the river. Flowers, he gathered and wore them on his head! He took the pork, bow and arrow and went up the hill again, alone this time.

At the temple, Tinnanar poured from his mouth, the water that he had brought for His worship. That was his ‘Abhishekam’. Then he decorated the Lingam with the flowers he had brought on his own head. This was his ‘Archana’. He then placed the pork before the Lord.

When Tinnanar left the temple in the morning to get food for the Lord, Sivagochariar, the temple priest, came there for the usual orthodox worship. He was horrified at the desecration that some unknown person had done in the temple. He was well versed in the Agamas (rituals of Siva-worship). He performed the necessary purification rites and took bath again and began his formal worship. He brought water in a holy pot, with a bandage around his own mouth, lest the breath of his mouth should pollute it. He brought fresh flowers in a holy basket. He brought fruits and sweets, newly made and unpolluted by anyone tasting it, before the Lord for being offered to Him. He went home after the worship. Tinnanar returned with fresh meat. He removed the priest’s decorations, and did the worship in his own way, and then as usual, stood guard at the entrance.

This went on for five days. The priest was greatly upset about the desecration of the holy place. He appealed to the Lord to stop it. Lord Siva wanted to show to Sivagochariar the nature of Tinnanar’s supreme devotion. He commanded him in a dream, to hide himself behind the Lingam, when Tinnanar went to the temple the next day, and watch what took place.

On the sixth day, Tinnanar went out as usual for getting the Lord’s food. He was grieved to see blood issuing from the Lord’s right eye. He could not find who had done this to the Lord. He treated the eye with herbs he knew of. Still the bleeding did not stop. A simple idea occurred to him: ‘flesh for flesh’. At once, with his own arrow, he took out his own right eye, and fixed it over the right eye of the Lord. The bleeding stopped. He was very happy.

When he was dancing in ecstasy, he noticed that the Lord’s left eye had begun to bleed. But, he had already found out the remedy. There was only one problem: how to locate the eye of the Lord, when his own eye had been pulled out. So, Tinnanar planted his foot at the place where the Lord’s left eye was on the Lingam, and began to pull his left eye out, with his arrow.

At once, Lord Siva caught hold of his hand and said:

"My dear child, Kannappa! Stop plucking your eye."

Tinnanar became Kannappar, because he gave his own eye to the Lord. Lord Siva took him with both Hands, and kept him on His right side. Kannappar regained his vision and lived as god himself. Sivagochariar understood the true nature of devotion.

11. Kungiliya Kalaya Nayanar

Thatakai was the daughter of an Asura, who worshiped Lord Shiva at Tiruppanandal regularly. 

One day at the end of the worship, she wanted to garland the Lingam. As she lifted the garland with both her hands, her cloth began to slip from her waist. She held it with her elbows, and hence could not raise her hands (and the garland) high enough. To relieve her, the Lord leaned to one side and accepted the garland. Many people tried to pull the Lingam straight: but it could not be done.

Nayanar heard that the king of the place was upset about it and wanted the Lingam to be straightened. Nayanar wanted to help the king. He tied the Lingam to his neck with a rope (the rope of God-love) and gently pulled it. The Lingam became upright! Devas rained flowers from heaven. All were amazed and recognised the glory of the Nayanar and his great devotion to the Lord.

After spending some more time in the service of Lord Siva and His Bhaktas, Nayanar reached His Abode. 

12. Manakanchara Nayanar

When an ascetic "passed by" Manakancharar's home where preparations were being done to give away his daughter to Eyarkon Kalikamar,

The ascetic saw her flowing hair, and said:

"Oh noble soul, I am delighted to see her hair. This can be conveniently made into a Panchavati (the thread that adorns my chest)."

At once, Nayanar took a knife and, without thinking for a moment, cut the hair on his daughter’s head and handed it to the ascetic. In his extreme devotion to the Siva Yogi, he did not even consider the fact that he was disfiguring his only daughter, and that the bridegroom might refuse to accept her. The Lord in the form of the ascetic immediately disappeared. He gave Nayanar and his family Darshan along with Mother Parvathy and blessed them.

Eyarkon Kalikamar, the bridegroom, and his party arrived there soon after, and came to know of all that had happened. He was sorry that he had not come earlier and had the Lord’s Darshan. When he saw the disfigured bride and hesitated to accept her, Lord Siva, the Indweller, understood the cause, and restored the hair to her head. Nayanar and his family were very happy and proceeded with the wedding.