THE NEXT PHASE OF THE SIDDHA PATH 1

Following in the footsteps of my parents and ancestors, I was praying to the popular forms of the deities in the Hindu pantheon of Gods and Goddesses in my bachelor home and visiting their temples before there was a long period of abstinence and hibernation forced on me, asking me to take a break, through a vision and message from Lord Siva in a dream. I did as told.

After 14 years I am brought back on the track through a mysterious initiation that came from Agathiyar, although I did not know of the source then, through his network of saints and finally reached me through a transmission of a Vasudeva mantra by my nephew in my home. Following the delivery of the mantra, came a painting of Lord Dhakshanamurthy and instructions to observe the Navarathri prayers that was around the corner. I did as told.

The following year in 2002, I am brought to a Nadi reading. The subject was brought up mysteriously by my colleague and an appointment fixed. Agathiyar spoke about my present, my past and the future. He gave me a long list of chores to do. I did as told.

Agathiyar called me to his path. I took up the call. But what was it all about? Who are the Siddhas? What is this mysterious Nadi that could peek into the past and map out a person's future? Before these questions could crop up in my mind, Agathiyar who called me to the path showed me the means and the way too. I learned that the Siddha puja is one of reciting the names of the Siddhas, while sitting with Nadi Guru to pay homage to the Nadi that was read to me. I received a painting of Agathiyar from Sivabalan who housed the reader in Malaysia. Armed with a picture and a long list of names I began reciting the Siddha names and placing flower petals at Agathiyar's feet. A year later he showed me to my very first guru in the physical form, Supramania Swami of Tiruvannamalai. Swami showed me to the discipleship to a guru, having had 5 gurus himself. Swami would pass on certain practices over the phone throughout the 3 years I got to know him, before his samadhi. I did as told.

So what was all this about the Siddhas? I began to seek out organizations close to my home that were registered under Agathiyar's name. I arrived at the local chapter of Thavathiru Rengaraja Desigar's Ongarakudil. Anbarasan handed me literature and VCD's of talks by the Swami. I followed these talks and did as told.

Three years after coming to the path, Agathiyar shows me Tavayogi Thangarasan Adigal. I meet him in Malaysia and soon see myself going over to his ashram in Kallar a month after his return to India. Agathiyar wanted me to spend several days at the ashram. I had my very first exposure to ashram life then. I carried out my very first annadhanam or feeding the hungry at his ashram. Tavayogi volunteered to take me to the abodes of the Siddhas in the jungles and caves beside those in prominent temples and also hidden in other hidden places. I learned from him many things by just observing him. Occasionally he would say a thing or two that I did as told. I realized since then that the path of the Siddhas is not for someone who talks the talk but instead is actually of walking the walk, getting on the ground, soiling the hands and feet, toiling, on an external journey first before embarking on an inner journey. These days Agathiyar comes and has me sit beside him, to learn how he handles mankind and their problems. I did as told. 

Looking back, the majority who came to know about the Siddhas, would ask for or purchase a painting of the Siddhas and place it at their altars with the existing pictures of the deities and raise their hands in prayers. Very few took the time to recite the names of the Siddhas. Even less are those who took up the ritual of performing the homam or lighting the fire pit in their homes. They rather preferred to attend to these rituals in other venues. Only a handful came back, again and again, to carry out the activities lined up including the dispensing of charity. Many were hibernating or silent. In a timely manner, he broke the group too.

It was he who sent many to my home that I named Agathiyar Vanam for ease of sending locations, to aspirants and seekers whom he sent over to know, see and learn the worship of the Siddhas. The rituals soon were carried out in temples too with the support and encouragement of the Siddhas, Tavayogi and the temple managements. Agathiyar Vanam branched out as Amudha Surabhi to serve food, distribute groceries and extend aid to the unfortunate. Seeing our dedication towards these causes, Lord Muruga blessed us with a new identification, Agathiyar Tapovanam Malaysia that came to be known as Agathiyar Kudumbam before Agathiyar broke it up. He used me as his tool. I did as told. He did share the reasons for doing so.

The Siddha path is not for the masses says Agathiyar. It is not the path of devotion or Bhakti but that of Gnana. A new journey has to begin, a journey of travel within. He has mooted me to start a new group Gnanakottam, a name he called my home when he began to frequent the place and sit in meditation. He has brought us to revisit the Asanas and Pranayama techniques taught by Tavayogi. For this purpose, Agathiyar and Ramalinga Adigal have come to guide us together with our gurus and other Siddhas in the subtle form. He enlightens us on the inner journey and comes back to check on us if we are doing it. Only a handful have shown interest in this phase of the journey, something he had pointed out too to us. Gnanakottam shall cater only for those keen in Yogam, as instructed by Agathiyar, having moved away from Sariyai and Kriyai.

We have seen a gradual transition take place in us as Agathiyar brought us through the 4 steps on this path. As we stand at the gate to Yogam and Gnanam, we are yet to gain another form of experience and learning from this journey within, after having gained numerous lessons from the experiences as we traveled on the external road in the footsteps of the Siddhas. The Siddhas want us to engage directly rather than be spectators. If we could gain equal benefits from serving others and conducting rituals by being mere bystanders or spectators, in Yogam and Gnanam one has no other choice than to practice the postures and techniques to enter the next phase of his/her spiritual life. 

GUIDES TO GOING WITHIN 2

When Raj Kumar Swami in his introductory speech to an audio CD titled "Sathuragiri Magimai Sitthargal Vallamai" mentioned that his guru Thalayaati Siddhar had reminded him to seek his own song and not adopt another I was surprised and puzzled. Raj Kumar Swami says that at that time he had adopted singing Abhirabhi Pattar's Abhirami Andhadhi. As we are not born saints, hence aren't we to take on a tool and progress on this path? Maybe there is a subtle and inner meaning to all this.

I took on the names of the Siddhas and recited them after Nadi Nool Aasan initiated the recitation of these names during a simple ritual of Nadikku Dhanam or offerings to the Nadi and their authors. Henceforth I held these names close to my heart and recited them daily. 

Reading Thavathiru Rengaraja Desigar's books I picked out a prayer of his, amongst many, and adopted it singing it daily too. 

அகத்தீசா உனது சீடர்களாகிய ஒன்பது கோடி பேரும் என்னை சூழ்ந்திருந்து நான் விரும்பியதெல்லாம் முடித்து வைப்பதோடு மட்டுமல்லாது உன்னுடைய மலையாகிய பொதிகைக்கு என்னை அழைத்துவர என்னை சீடனாக நீ ஏற்றுக்கொள்ள வேண்டும். நான் உய்வதற்கு அருள் புரிய வேண்டும். உனது அருள் பூரணமாக பெற்றல் வேண்டும்.

True enough, this prayer was answered where Tavayogi came as the guru and guide bringing me to Agathiyar's abode. Tavayogi would point out to me the presence of the Siddhas in subtle forms ushering us as we journeyed on this adventure, the very first for me and a revisitation and a walk through memory lane for Tavayogi. 

All the songs in praise of Agathiyar and the Siddhas that I adopted and sang came true too as I traveled the path. For instance the song of praise by Pulastya,

ஐயனே போற்றி போற்றி அருள்பெற்ற தேவே போற்றி

மெய்யனே போற்றி போற்றி மெய்சுடர் அணிந்தாய் போற்றி

கையனே போற்றி போற்றி காசினி முனிவா போற்றி

உய்யனே எனையாட் கொண்ட உந்தியில் உதிக்குந்தேவே

உந்தியிலுதிக்குந்தேவே ஒருபொருள் உகந்தாய் போற்றி

சிந்தையில் நினைந்த போதே திருநாட மிட்டாய் போற்றி

வந்தித்தேன் உந்தன் பாதம் வானமுந் திறந்தாய் போற்றி

அந்தித்தேன் குருவே ஐயா அடியினைப் போற்றி போற்றி

saw the line வந்தித்தேன் உந்தன் பாதம் வானமுந் திறந்தாய் போற்றி materialized when Agathiyar told me the sky had opened both at Kallar and AVM during his Annual Jayanthi and Guru Puja celebrations some years back. Today we all agree that indeed the heavens have opened up and a drawbridge lowered, seeing the numerous visitations and miracles performed by the Siddhas who tell us that it is all their divine play or play of Siddhis or Siddhu Vilaiyaathu. 

After wandering throughout India and spending 8 years in the hills of Sathuragiri, Tavayogi was instructed by Agathiyar to search for a place known by the name Agathiyar Vanam where he shall go into samadhi. Locating it at the foot of the Kallar hills, he set up a shed early 2000. But then Agathiyar diverted his intention to go into samadhi and instead sent him abroad to Malaysia in the footstep of his Paramaguru Jeganatha Swamigal and immediate guru Chitramuthu Adigal. If Agathiyar had not done so, I would not have been destined to meet Tavayogi in Malaysia. So when his time was up, Agathiyar told us that it was Tavayogi's time to go into samadhi. It was time for him to merge with the Siddhas. Tavayogi had wished for it. The Siddhas too wished it. Later Dhanvantri came and told us that Tavayogi would guide us henceforth in the form of Light. 

Tavayogi would sing Ramalinga Adigal's plea for the day to come when he can join their ranks and folds of those who had merged into the Light. He would automatically cry each time he began to sing this song and bring tears to our eyes too. 

இன்று வருமோ நாளைக்கே வருமோ அல்லது மற்றென்று வருமோ அறியேன் எங்கோவே - துன்றுமல வெம்மாயை அற்று வெளிக்குள் வெளி கடந்து சும்மா இருக்கும் சுகம். 

When I repeated this verse to Agathiyar, as he asks me what I wanted, he questioned me in the manner Tavayogi always answers me with another question, asking if I knew its meaning? I told him I only knew how to sing but never understood its meaning. Agathiyar explains to me that when we fully understand ourselves and gain self-realization, when we understand the Ganangal or Gnanas or "body of attendants or can refer to "a company, any assemblage or association of men formed for the attainment of the same aims" or "councils or assemblies convened to discuss matters of religion or other topics", (Source: https://en.wikipedia.org/wiki/Gana), and finally realize that nothing is permanent, at that moment we shall enter and remain in the void of space (Vezhi Kadappathu). That is just "being" or Summa Erupathu. Agathiyar goes on to show the way too. For this to take place we need to strengthen our soul power (and the chakras) or Atma Balam. He reminds us not to engage in anything that disrupts or weakens the chakras. He asks us to maintain our composure and never give in to extreme emotions that are likely to disrupt the chakras' health and oscillation that we have painfully worked to strengthen.

Time and again we are brought to revisit Nakkirar's plea that I took up with Lord Vinayagar to bless us with the gift of being in the presence of our guru Agathiyar in the rare moments of silence and in a secluded place. 

சீர் தரு மூலச் செழுஞ்சுடர் விளக்கே ......

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தானென வந்து தயக்கந் தீர 

ஆன குருவா யாட் கொண்டருளி  

மோனா ஞான முழுதும் அளித்து

சிற்பரிப் பூரண சிவத்தைக் காண

நற்சிவ நிட்கள நாட்டமுந் தந்து

குருவுஞ் சீடனுங் கூடிக் கலந்து

இருவரும் ஒரு தனியிடந் தனிற் சேர்ந்து

தானந்தமாகித் தற்பர வெளியில்

ஆனந்த போத அறிவைக் கலந்து

புவனத் தொழிலைப் பொய் யென் றுணர்ந்து 

மவுன முத்திரையை மனத்தி லிருத்திப் 

பெண்டு பிள்ளை பண்டு பதார்த்தங் 

கண்டது மாயை கனவெனத் காட்டிப் 

பாச பந்தப் பவக் கடல் நீக்கி  

ஈசனிைணயடியிருத்தி மனத்தே 

நீயே நானாய் நானே நீயாய்க்

காயா புரியைக் கனவெனவுணா்ந்து

எல்லாமுன் செயலென்ேற உணர

நல்லா உன்னருள் நாட்டந் தருவாய்

காரண குருவே கற்பகத் களிேற

வாரணமுகத்து வள்ளலே போற்றி

Agathiyar granted this moment by asking me to seclude myself and go within. He taught me certain pranayama techniques and asked to observe the breath. He went on further, asking me to camp overnight in his room. My days and nights are now spent with him. I was asked not to leave the home unless very critical. With the lockdown that came specifically for me, a comprehensive lockdown has been implemented by the various governments around the globe in the wake of the deadly virus Covid-19. While many who are hooked on to an active lifestyle find it difficult to cope with the lockdown, Mahindren has come out with numerous activities to keep him occupied during these times of forced lockdown. I share his piece with readers. 

Movement Control Order (MCO) Lockdown: Its Challenges and Self Change

What have I had done for these 7 days while staying at home?
- Obviously, work from home
- Purification of the nerves (Nadi Suddhi)
- Basis Exercises to stretch the muscles
- Basic Yoga
- Meditation
- Recite Arutperum Jothi Agaval / Siddhargal praise
- Did small Homam
- Gardening
- Playing with my 1-year baby

All this teaches me a new way of life to understand myself deeper, rather than being robotic (work - work - work). 

Let me brief further about what I gained from all these activities. Work from home - actually this idea gives me a lot of time for me to spend for myself, family and moreover with Agathiyar Appa. Since my work schedule was from 8 am - 5 pm and my role was backend support for physical installation of fiber internet, now that our government had imposed the Movement Control Order (MCO) therefore we can’t continue our installation until further notice and our front-liners too are unable make any sales that generate work for me. Therefore I don’t have much work to do except to follow up on my staff. So this gives more time for me to explore myself further.  

As Shanmugam Anna taught me the purification of the nerves or Nadi Suddhi, I’m practicing it regularly in the mornings at 5.30am, 2 hours before sunrise. This practice gives a boost to my blood circulation, to my brain and the whole body, and I feel so energized the whole day long. This might look like a simple practice but actually, we need to bring more focus during the practice of inhalation and exhalation. If you notice all this while when we breathe in, our stomach will contract and when breathing out, our stomach will expand.  We have forgotten the correct method of breathing, that we learned in our science subjects which is during inhalation, the stomach should expand as our diaphragm relaxes and while we exhale the stomach should contract as our diaphragm is forced upwards. So it has become a challenge for me to change and perfect my breathing. 

Frankly speaking, I have stopped exercising after ending my secondary schooling, 13 years ago. During school time I was an active Kabaddi player. Almost daily there will be a training session and I would involve myself in it every much. After that period of my life, my lifestyle changed as I entered college and working life later. 

As everyone is giving the same reason that they have no time to exercise regularly, I too used that as my reason all this while. So now it’s time for me to go back to stretching my muscles which has become tensed and tight over time. Obviously, I can’t tell “No Time” this time around because Agathiyar Appa has given me all the time. 

After I do my Nadi Suddhi I take rest, then I start the basic exercises from head to toe which helps relieve my muscles. First of all, I must thank my gurus (Thavayogi Appa, Shanmugam Anna, and Master Gowri) who taught me Nadi Suddhi, Basic Exercises, and Yoga. After I complete my exercises I continue with basic Yoga which is Surya Namaskaram. And further, I’m learning to do other Kriya Hatha Yoga postures which Master Gowri taught us earlier and I’m practicing with his video as guidance. After all this is over, I do meditation to conclude my practice and retain the energies within me. Breathing gives me more pranayama and exercising gives me confidence in myself that I’m still healthy and strong, while Yoga pushes me further into doing more difficult postures, fully stretching our body muscles to get into the pose and finally meditation makes me peaceful as I feel all the energies flow in me. 

Tavayogi Appa did Sarva Dosa Nivarana Maha Yagam at Kallar to prevent the natural disasters and Shanmugam Anna took the cue and taught us the same. We have done this at Agathiyar Vanam Malaysia (AVM) which transformed into Agathiyar Tapovanam Malaysia (ATM) and later to Gnanakottam. Since currently there is a spate of Covid-19 virus spreading all over the world and keeping us in fear, I too took the cue from Shanmugam Anna and did Homam on a small scale in my home, asking for Agathiyar Appa's mercy on the current danger that we’re faced with. At the same time, I thank Agathiyar Appa for giving me all the knowledge, a better life and keeping me under his surveillance 24/7. And further to that, I have started to recite the Aruthperum Jothi Agaval and other songs of praise to the Siddhas which was given by Shanmugam Anna with my daily prayers. 

Furthermore, I have started to give more focus on my gardening too. Previously I was just watering them on a daily basis and do some cleaning up once a month. But now I go further to have a conversation with them and take time to notice their growth as well. Now each and every day I can see the growth in them and feel so happy. I have allocated a small space inside and outside my house. For now, I have Banana Tree, Rose, Basil plant, Country Borage (Karpooravalli), Ruta Graveolens (Aruvatham Patchai), Crossandra (Kanakambaram), Rosemary, Aloe Vera (Soddru Kadralai), Justicia Gendarussa, Crepe Jasmine, Pandan Leaf, Pomegranate Tree, Watery Rose Apple Tree, Curry Leave (Kariveppalai), Mint Leaf (Puthina Kirai), Garlic, Pineapple, Sugarcane & Sweet Leaf (Tausi Murungai Keerai).

At last, I get to spend precious time with my little baby Abinaya who is a year-old. Agathiyar appa told us that her naughtiness will burn our Karma and teach us a way to Mukti. And now I’m fully under her control where I occupy my time with her and her playfulness. When I focus on her action I understand that she is like water in the river where she doesn’t keep anything or store anywhere and just goes with the flow until reaching its destiny - the sea. Similarly, she is so playful that she keeps on changing her style, the way she is playing and taking her meals, whenever she feels, and the end goal is she goes to bed full of happiness without any worries about her next day. Agathiyar Appa gives us a full lesson of “Anger Management” through my daughter. She will cry and scream for no reasons and as a parent, we can’t find the reason but lately, I found that this was the Agathiyar Appa's game or Leela to stop my anger. 

About attaining Mukti, we have to practice with full focus, without any worries about its results. We need the patience to understand whatever is happening as it’s all Agathiyar Appa's grace. So I’m going to continue this for the rest of my life. All this is possible only because I made up my mind to do it and at the same time a result of a little fear towards my lovable on Agathiyar Appa too. He gives me a boost to change my entire life 360 degrees and I’m very much thankful to Agathiyar Appa, Thavayogi Appa, Shanmugam Anna, and Master Gowri.

GUIDES TO GOING WITHIN 1

Agathiyar says all is his game or lila. What then is his game? PS Maniam in his "Siddhar Nerigalum Siddhi Muraigalum", published by Vijaya Pathipagam, Coimbatore, leads us into this mystery. The Siddhas' main task is to get us to realize our Atma or soul. The vinai or karma that tagged along from all the past lives has to be shed, and a new Neri or path that brings extreme bliss is shown where the soul is permanently engaged in its bliss. How is this possible then? PS Maniam summarizes it beautifully.

ஆன்மா இறைவனை அடையவேண்டும் என்ற நீங்காத நினைப்பில் மெய்யடியார்களையும் இறை ஞானத்தையும் துணையாகக்கொண்டு பயிற்சியில் ஈடுப்பட்டுச் சாதனை செய்து வந்தால் ஒருநாள் சாத்தியமாகிவிடும். இறைவனின் பெருங்கருணையை நினைந்து நினைந்து இறை உணர்வில் அழுந்தி நிற்கவேண்டும்.  அப்படி இருக்க இறையுணர்வு ஆன்மாவில் அழுந்தி இறைக் காட்சியாகவே தோன்றும். இறை அன்பு ஆன்மாவில் பதியப் பதிய அன்பு முற்றி அருள்நிலை யெய்தி என்பும் கசிந்துருகும்.

This is what we were told by Ramalinga Adigal too. This is how Ramalinga Adigal approached Erai too. The Siddhas, Agathiyar, Ramalinga Adigal, and our gurus taught only that which they had put into practice and seen results. The following songs of Ramalinga bring us to that state of emancipation.

நினைந்துநினைந் துணர்ந்துணர்ந்து நெகிழ்ந்துநெகிழ்ந் தன்பே

நிறைந்துநிறைந் தூற்றெழுங்கண்ணீரதனால் உடம்பு

நனைந்துநனைந் தருளமுதே நன்னிதியே ஞான

நடத்தரசே என்னுரிமை நாயகனே என்று

வனைந்துவனைந் தேத்துதும்நாம் வம்மின்உல கியலீர்

மரணமிலாப் பெருவாழ்வில் வாழ்ந்திடலாம் கண்டீர்

புனைந்துரையேன் பொய்புகலேன் சத்தியஞ்சொல் கின்றேன்

பொற்சபையில் சிற்சபையில் புகுந்தருணம் இதுவே.

திருக்கதவம் திறவாயோ திரைகளெலாம் தவிர்த்தே
திருவருளாம் பெருஞ்சோதித் திருஉருக்காட் டாயோ
உருக்கிஅமு தூற்றெடுத்தே உடம்புயிரோ டுளமும்
ஒளிமயமே ஆக்குறமெய் உணர்ச்சிஅரு ளாயோ
கருக்கருதாத் தனிவடிவோய் நின்னைஎன்னுட் கலந்தே
கங்குல்பகல் இன்றிஎன்றும் களித்திடச்செய் யாயோ
செருக்கருதா தவர்க்கருளும் சித்திபுரத் தரசே
சித்தசிகா மணியேஎன் திருநடநா யகனே.

மணிக்கதவம் திறவாயோ மறைப்பையெலாம் தவிர்த்தே
மாற்றறியாப் பொன்னேநின் வடிவதுகாட் டாயோ
கணிக்கறியாப் பெருநிலையில் என்னொடுநீ கலந்தே
கரைகடந்த பெரும்போகம் கண்டிடச்செய் யாயோ
தணிக்கறியாக் காதல்மிகப் பெருகுகின்ற தரசே
தாங்கமுடி யாதினிஎன் தனித்தலைமைப் பதியே
திணிக்கலையா தியஎல்லாம் பணிக்கவல்ல சிவமே
சித்தசிகா மணியேஎன் திருநடநா யகனே.

உரைகடந்த திருவருட்பே ரொளிவடிவைக் கலந்தே
உவட்டாத பெரும்போகம் ஓங்கியுறும் பொருட்டே
இரைகடந்தென் உள்ளகத்தே எழுந்துபொங்கித் ததும்பி
என்காதல் பெருவெள்ளம் என்னைமுற்றும் விழுங்கிக்
கரைகடந்து போனதினித் தாங்கமுடி யாது
கண்டுகொள்வாய் நீயேஎன் கருத்தின்வண்ணம் அரசே
திரைகடந்த குருமணியே சிவஞான மணியே
சித்தசிகா மணியேஎன் திருநடநா யகனே.

உன்புடைநான் பிறர்போலே உடுக்கவிழைந் தேனோ
உண்ணவிழைந் தேனோவே றுடைமைவிழைந் தேனோ
அன்புடையாய் என்றனைநீ அணைந்திடவே விழைந்தேன்
அந்தோஎன் ஆசைவெள்ளம் அணைகடந்த தரசே
என்புடைவந் தணைகஎன இயம்புகின்றேன் உலகோர்
என்சொலினும் சொல்லுகஎன் இலச்சைஎலாம் ஒழித்தேன்
தென்புடையோர் முகநோக்கித் திருப்பொதுநிற் கின்றோய்
சித்தசிகா மணியேஎன் திருநடநா யகனே.

இறந்திறந்தே இளைத்ததெலாம் போதும்இந்த உடம்பே
இயற்கைஉடம் பாகஅருள் இன்னமுதம் அளித்தென்
புறந்தழுவி அகம்புணர்ந்தே கலந்துகொண்டெந் நாளும்
பூரணமாம் சிவபோகம் பொங்கியிட விழைந்தேன்
பிறந்திறந்து போய்க்கதியைப் பெறநினைந்தே மாந்த
பேதையர்போல் எனைநினையேல் பெரியதிருக் கதவம்
திறந்தருளி அணைந்திடுவாய் சிற்சபைவாழ் அரசே
சித்தசிகா மணியேஎன் திருநடநா யகனே.

பொய்யுடையார் விழைகின்ற புணர்ச்சிவிழைந் தேனோ
பூணவிழைந் தேனோவான் காணவிழைந் தேனோ
மெய்யுடையாய் என்னொடுநீ விளையாட விழைந்தேன்
விளையாட்டென் பதுஞானம் விளையும்விளை யாட்டே
பையுடைப்பாம் பனையரொடும் ஆடுகின்றோய் எனது
பண்பறிந்தே நண்புவைத்த பண்புடையோய் இன்னே
செய்யுடைஎன் னொடுகூடி ஆடஎழுந் தருள்வாய்
சித்தசிகா மணியேஎன் திருநடநா யகனே.

கூறுகின்ற சமயம்எலாம் மதங்கள்எலாம் பிடித்துக்
கூவுகின்றார் பலன்ஒன்றும் கொண்டறியார் வீணே
நீறுகின்றார் மண்ணாகி நாறுகின்றார் அவர்போல்
நீடுலகில் அழிந்துவிட நினைத்தேனோ நிலைமேல்
ஏறுகின்ற திறம்விழைந்தேன் ஏற்றுவித்தாய் அங்கே
இலங்குதிருக் கதவுதிறந் தின்னமுதம் அளித்தே
தேறுகின்ற மெய்ஞ்ஞான சித்திஉறப் புரிவாய்
சித்தசிகா மணியேஎன் திருநடநா யகனே.

வேதநெறி ஆகமத்தின் நெறிபவுரா ணங்கள்
விளம்புநெறி இதிகாசம் விதித்தநெறி முழுதும்
ஓதுகின்ற சூதனைத்தும் உளவனைத்தும் காட்டி
உள்ளதனை உள்ளபடி உணரஉரைத் தனையே
ஏதமற உணர்ந்தனன்வீண் போதுகழிப் பதற்கோர்
எள்ளளவும் எண்ணம்இலேன் என்னொடுநீ புணர்ந்தே
தீதறவே அனைத்தும்வல்ல சித்தாடல் புரிவாய்
சித்தசிகா மணியேஎன் திருநடநா யகனே.

கலையுரைத்த கற்பனையே நிலைஎனக்கொண் டாடும்
கண்மூடி வழக்கம்எலாம் மண்மூடிப் போக
மலைவறுசன் மார்க்கம்ஒன்றே நிலைபெறமெய் உலகம்
வாழ்ந்தோங்கக் கருதியருள் வழங்கினைஎன் தனக்கே
உலைவறும்இப் பொழுதேநல் தருணம்என நீயே
உணர்த்தினைவந் தணைந்தருள்வாய் உண்மைஉரைத் தவனே
சிலைநிகர்வன் மனங்கரைத்துத் திருவமுதம் அளித்தோய்
சித்தசிகா மணியேஎன் திருநடநா யகனே.

திருத்தகும்ஓர் தருணம்இதில் திருக்கதவம் திறந்தே
திருவருட்பே ரொளிகாட்டித் திருவமுதம் ஊட்டிக்
கருத்துமகிழ்ந் தென்உடம்பில் கலந்துளத்தில் கலந்து
கனிந்துயிரில் கலந்தறிவிற் கலந்துலகம் அனைத்தும்
உருத்தகவே அடங்குகின்ற ஊழிதொறும் பிரியா
தொன்றாகிக் காலவரை உரைப்பஎலாம் கடந்தே
திருத்தியொடு விளங்கிஅருள் ஆடல்செய வேண்டும்
சித்தசிகா மணியேஎன் திருநடநா யகனே.

(Source: http://www.thiruarutpa.org/thirumurai/v/T263/tm/thirukkathavan-_thiraththal)

Ramalinga Adigal comes to compose and sing the following that further explains the means to this blissful union.

என் பெருமானே என்னுள் வந்து அருளிய ஜோதி அது....
என் பெருமான் அருளிய ஜோதி அது....
திரை எனும் திரை எனும் என் பெருமான் காட்டிய திரை அது....
என் அருள் அப்பன் அருள் ஜோதி அது...
சீர்ஜோதி அது பெருஞ் ஜோதி அது... ஏறும் பெரும் ஜோதி அது
என்னுள் அது ஏறும் போது திரை அது விலகியது...
என்னுள் அது ஏறும் நிலையில் ஜோதி அது ஜோதி அது...
திரை எனும் திரை அது அருட்பெருஞ்ஜோதி அது...

The Siddha way or Neri is one of direct transmission, through touch,  look, or technique leading to direct discipleship or குரு சீடனுக்கு தொட்டுக் காட்டும் நெறி. Experience tells us that this is true indeed. It's not an easy task for the Siddha though. 

In going within Agathiyar says we will experience new frontiers and these experiences will vary from person to person. The result of this internal journey is true Jnana, he adds. After 18 years Agathiyar introduces us to kumbakam or retention of the breath, something that was forbidden earlier. If the sacred texts maintain a ratio of 1:4:2 that is 16 units of Purakam or inhalation; 64 units kumbakam or retention; and 32 units of exhalation, Agathiyar told us to retain for a length of the very first Teecha or Diksa or initiation mantra received from one's guru. Before we can go within, we need to expel or rid the body of the impurities and bring a balance to the 3 dosas that govern it, says Agathiyar. We have come to realize that the Siddhas who bring us to their path do not endorse a common formula for all but rather customize them to suit each candidate. The Siddhas take into account the temperament,  the yearning, the merits, the will power, the determination, etc of each candidate separately and only then specify any method for their advancement and progress. For instance, when I was at the Kallar Ashram the very first time, Suresh from Tiruvannamalai who stayed back after the Pournami puja brought a rutracham seed and enquired about its authenticity and if he should wear it, Tavayogi took it and looked at it. He told him he could and cautioned him on the respect that is to be shown towards it when worn on him. After Suresh left with a broad smile, as his intent was fulfilled, Tavayogi turned to me and said: "We do not need it, my son." 

This reminded me of reading about a similar incident that took place in the presence of Bhagawan Ramana. A well-known musician visiting Ramana Ashram was encouraged to sing more songs by Ramana who seemed to enjoy it. Ramana then sang the greatness of music and talked about its potential. On another occasion, a devotee who wanted to make a living rendering musical performances was made to reconsider his option by Ramana. Later, one of Ramana's followers questioned the great saint why he gave contradicting statements to these two gentlemen. Ramana replied that the blessing he gave to the earlier musician was apt for him and the disapproval for the devotee was appropriate for him too.

The Siddhas gave us 4 stages to walk on. In Sariyai one disposes of his physical body in service to the Lord. With Kriyai he uses his five senses to serve him. In Yogam he gives his soul to the Lord's service. Finally, he serves the Lord, spreading his teachings and words through jnana or the wisdom that arises from exploring his internal journey. From worshipping the Lord with a form or Uruvam as in an idol in Sariyai; in Kriyai he worships the flame that is Aru-uruvam; in Yogam he transits to worship without form or Aruvam, and goes beyond all three in Jnana to a new experience of God.

If originally it was the common Kamatchi Amman bronze lamp that we lit, Agathiyar asks us to replace it with an earthen lamp. Then he asks to continue retaining the Aganda Deepam that we had lit during his fest. He then comes to asks us to kindle the flame to burn brightly. Ramalinga Adigal comes to asks us to kindle the flame within to burn with such intensity that it shall draw aside the veil or curtain that stands between us and Erai, reminding us of Tirumular's song. 

மனத்து விளக்கினை மாண்பட ஏற்றிச் 

சினத்து விளக்கினை செல்ல எருக்கி 

அனைத்து விளக்குந் திரியொக்க தூண்ட 

மனத்து விளக்கது மாயா விளக்கே 

S.Janarthan in his "Dhyana Yogam", published by Aruligu Amman Pathipagam, Chennai gives a gist of this song, "Lighting the Light on the topmost platform of Agnai, and subsequently kindling the other lights to burn with a similar intensity."

மேல் மாடமென்ற ஆக்ஞா ஸ்தானத்தில் ஒளி ஏற்றி, பிறகு கீழ் நிலையில் உள்ள மற்ற விளக்குகளும் அணைந்து போகாதபடி எல்லாவற்றிலும் திரியை ஒருசேர தூண்டிவைத்தல்.   

Ramalinga Adigal composed and sang the following verses,

என் பெருமானே என்னுள் வந்து அருளிய ஜோதி அது....

என் பெருமான் அருளிய ஜோதி அது....

திரை எனும் திரை எனும் என் பெருமான் காட்டிய திரை அது....

என் அருள் அப்பன் அருள் ஜோதி அது...

சீர்ஜோதி அது பெருஞ் ஜோதி அது... ஏறும் பெரும் ஜோதி அது

என்னுள் அது ஏறும் போது திரை அது விலகியது...

என்னுள் அது ஏறும் நிலையில் ஜோதி அது ஜோதி அது...

திரை எனும் திரை அது அருட்பெருஞ்ஜோதி அது...

He went on to inform us that Agathiyar shall come within as the Jhothi to draw it aside. Tavayogi upon coming down the stairs at the famed Nattadreeswarar temple turned to me and said Agathiyar and (Lord) Siva are one. Agathiyar told me it is all Sivam. Ramalinga Adigal has on a couple of instances asked that we continue to hold on to the Holy Feet of "Appan Agathiyan" as he addresses Agathiyar. Agathiyar shall set aside the veil that hides Arutperunjhoti from us, he promises. Since we came to Agathiyar and his path, he will be the guiding light, he says. He asks that we continue on his path. Agathiyar shall lead us to Arutperunjhoti. Agathiyar remains a guiding light to us, then, now and forever.

Tavayogi once told us that Agathiyar had come pretty easy to reside both in our homes and hearts as opposed to the difficulties he faced seeking him in the jungles and hills before gaining sight of His Holy Feet. Bhogar told us that the path will be made easy for us to travel and attain the abode of Agathiyar. Ramalinga Adigal addressed my 3-year-old granddaughter telling her that he had to engage in severe austerities for 12 years to reach Agathiyar's feet while she has caught his feet at such a young age. Agathiyar knowing that I cannot stand pain made sure that I suffer minimum be it in illness or in carrying out my tapas. We are blessed to hear these words. We do not know how to repay their kindness and compassion. Now I am beginning to feel that I should consider building a temple for Agathiyar, something he had asked at the very beginning of my journey and that he shelved seeing my disinterest to do so, as a show of my appreciation and gratitude to all that he has given us, and so that others can come to his fold too. 

LET US PRAY

In these moments of lockdown either partial or otherwise, this blog has kept some company. Friends of mine encouraged me to continue writing through their messages. 

And how do they keep themselves occupied? Our Varmam Master says, "all OK boss. Tq. manasuku nala maranthu...isai" He listens to songs. 

Another friend was a father to a newborn baby boy, his second children amidst all the chaos of the pandemic.

Another friend in the Oil and Gas sector writes, "All ok Ayya, I'm at Offshore, have been busy managing covid for my company. we have stopped all contractor & only Ops team running the plant."

A Dr has voiced his concern too, "Cases are going up."

My brother who is one of the frontliners writes, "Fine. Tq. (His area) red zone. Still working. My place lockdown."

While abroad,

A Dr. friend in Chennai expresses her sadness, "Its terrible infection causing high mortality... Really helpless watching ICU videos" and calls for all of us to pray, "We all have to pray again Ayya, to appa. Only prayers can help. I have had a very bad experience during house surgeon- with swine flu. Truly prayers work wonders. Ayya very much his presence needed. Let's all unite in prayers. You are doing great deed conducting homa."

Another friend from Chennai wrote, "All ayya's grace. I was working away from the city. Before 15 days without no reason, I lose my job. I am with the family only for the past 15 days. I was thinking about why it is happening like this. Everything was good. But suddenly it happened to me but now I understand ayya only doing these things to save me."

Another friend from Visagapattinam, Andhra Pradesh wrote, "Namaste Aiya, we are safe with Appa's grace. Our city, Vizag has 2 cases and we are under lockdown since yesterday. I am reading your written word, Aiya. I am eternally grateful. I hope you are in the safe zone Aiya. Thank you for everything Aiya."

A friend from Bangalore wrote, "sir. We are in Bangalore and safe. I know from your blog posts that you and everyone must be safe. Pls, continue writing... It's a solace for poor souls like us and it's alike talking to Appa on a daily basis."

Our Kriya Yoga Master who is residing in Bangalore too, writes, "Yes, we are safe. Both (wife) and I are working from home for the last two weeks. Leave everything to the Master and stay happy at home has been our Mantra."

A friend from North India wrote, "Yes sir though the city is locked down ...We actually lives in Dehradun 250 km from Delhi..Things are under control here."

Another friend from Delhi, writes in to say he is fine, "We are all fine here Sir. I hope you all are also well. There is a complete lockdown here."

A journalist friend from Kerala wrote, "Oh.. here no death as of now. But cases are increasing..partial lockdown too."

Another friend from South Africa writes, "Huge concern for our country. (Adding on to) Poverty and huge population in outlying areas. We are praying and praying. All we can do now."

A friend from Slovenia wrote, "Dear Mr. Shanmugan, today I tried to reach you over the phone, but without success. I hope that my letter finds you well. The world is currently in a very chaotic state and the cross-border flow of people and goods has almost ceased. Just today I talked with a friend from Ujjain who informed me that also in India all the schools and universities have been closed. Here in Slovenia, all public transportation is being stopped effective tomorrow. Apart from groceries, supermarkets, pharmacies, banks and post offices, everything will be closed. Almost all the borders are closed. How is the situation at your end and how are you doing? I do hope to hear from you soon and remain, with best wishes for you and your family's well-being."

These are all devotees of Agathiyar and readers of this blog, who have voiced their concern in the wake of this pandemic. They are all praying to Agathiyar for a relief to come soon. Let us continue to asks for forgiveness and mercy from the divine and show a way out of this deadly situation. Let us make good use of the time given in tidying the home, get to clean your room, something Agathiyar has always asked us to do to keep healthy, do some reading, spend some quality time with the family, carry out all those things we wanted to do in the home which we never had time to do earlier and take that rests you always wanted. A friend added on to this list, "Anna, just yesterday I had this thought Anna. Always we give so many reasons, office work, traveling tired, family times and etc. Now we can’t tell all this. Even work from home, no traveling tired, and got more time for families and for Appa" and he sent me a picture after having done a homam in his home, asking for Agathiyar's mercy on the current wave of terror we are faced with, with a note of thanks, "Thanks to teaching me all this Anna."

Another Yoga Master and friend said it well, regarding the lockdown, "I understand every inch of my room now. this where I am spending my time Aya" and send me accompanying pictures of his room.

Agathiyar had already told me to go within very much earlier even before the lockdown, asking me to leave the house only if very crucial. He initiated us in taking tulasi or basil leaves with lukewarm water. He asks us to revisit certain Pranayama exercises taught by Tavayogi, asking us to spit out the sputum that comes with it. But he never indicated to us the pandemic that was to follow in the weeks to come.

Seeing the difficulty in breathing that those infected by this virus go through made me want to take in large and big gulps of air immediately. I have started on these Pranayama practices and am appreciating each breath that I take in as a life-giver and sustainer of life. I am training myself to be aware of my breath every moment for you might not know, it might be the last breath that leaves you never to return.

It looks like what Tavayogi taught us, the worship of Siddhas, the ritual of lighting the fire pit or homam, and the Yoga techniques have come in handy in keeping us company as we are forced to stay indoors these days. Let each individual pray and worship not for individual gains but for the wellbeing of all and Prapanjam and put into practice what we have learned from our gurus, upagurus and elders within the confines of our homes.

MOVING TOWARDS INNER TRANSFORMATION

We have been raised to worship the divine by our parents or elders that include having an altar at our home with the pictures of our favorite deities and lighting a lamp besides offering food, water, and flowers to them. Offering with love is an added component in an otherwise mechanical regime done in the mornings and evenings or in some only when they remember the existence of the divine or when in the face of adversities. Beyond home worship, we are introduced to the deities at the temples too. Here we depend on mediators usually in the form of the priests who bring our requests to the attention of the deities, through elaborate rituals which are their mainstay. We give a token of appreciation to them and receive the blessing from the deities in the form of prasad which we bring back home and place at our altar. Our relationship with the divine stops there.

We are grateful to our Matha and Pitha for initiating and introducing us to the belief of the existence of a superior force that governs all things; for having instilled in us both devotion, fear and respect, and for inculcating the way to pay homage and devotion or bhakti towards our creator. But nothing much changes after that. We carry on with these practices after that and pass them on to our children who pass them on to theirs. We shift our attention to the temples and the priest for our spiritual, religious and agamic needs. Extending certain prayers and rituals at home, we engage them to carry them out for us paying for their services. We are always at the mercy of others even in forging a relationship with our creator. The moment the guru comes along all things change in a drastic way. The guru comes to break this manmade wall. He gives access to us to meet our creator. I remember pretty well the words that Tavayogi uttered as he motioned me to sit with Agathiyar in the inner sanctum of his temple at Agasthiyampalli. Although I hesitated as we are not used to entering the sacred chamber that is the purview of the priests or guardians, he directed me to sit close to Agathiyar saying "Who is to stop us, my son, from sitting with our father?"

The Siddha Sugabramar in the Gnana Suthiram mentions the impact of the coming of the guru and its importance.

With the coming of the Guru, the good path of Sariyai shall arise in one's thoughts; Walking slowly on the path of Sariyai, the path of Kriyai shall arise soon; Upon walking the path of Kriyai, Son, the path of Yogam shall clearly arise; Walking the path of Yogam, the path of Jnanam shall appear.

நல்லதொரு பரமகுரு வந்த தாலே
நலமுள்ள சரியை வழி மார்க்கம் தோணும்
மெல்லவே சரியை வழி நடந்தயானால்
விபரமதாய்க் கிரியை வழி விரைவில் தோன்றும்
வல்லதொரு கிரியை வழி கண்ட பின்பு
மைந்தனே யோக வழி தெளிவாய்த் தோன்றும்
செல்லதொரு யோக வழி நடந்தாயானால்
திறமையுள ஞான வழி தெரியும் பாரே

With the coming of both my gurus Supramania Swami and Tavayogi into my life, I began to see many changes take place in my life and my lifestyle. Besides inviting me to pray together, and bringing me along to temples to watch the rituals, Supramania Swami introduced me to a new phenomenon, that of seeing men as divine, as he did see the divine in his 5 gurus. He introduces me to the chanting of the guru's name and brings his guru Yogi Ramsuratkumar to join us from his samadhi. These were new to me, magical and mysterious. I was officially shown the four stages, by Supramania Swami, that one walks through as defined by the ancients and revealed in verses 270 to 274 of the Shivagnana Siddhiyar Supakkam. 

சன் மார்க்கம் சக மார்க்கம் சற்புத்திர மார்க்கம்
தாத மார்க்கம் என்றும் சங்கரனை அடையும்
நன் மார்க்கம் நால் அவை தாம் ஞானம் யோகம்
நற் கிரியா சரியை என நவிற்றுவதும் செய்வர்
சன் மார்க்க முத்திகள் சாலோக்கிய சாமீப்பிய
சாரூப்பிய சாயுச்சியம் என்று சதுர் விதமாம்
முன் மார்க்க ஞாயத்தால் எய்தும் முத்தி
முடிவு என்பர் மூன்றினுக்கும் முத்திபதம் என்பர்

The journey in attaining Shiva consists of four paths. Sanmaargam, Sagamaargam, Sarputramaargam, Taatamaargam; these four Maargam are paths to Shiva. Jnanam, Yoga, Kriya, Sariyai, those devoted to it, shall attain Sanmaargam Mukti vis Salokyam, Saameepam, Saarupam, and Saayutchyam.

The Shivagnana Siddhiyar Supakkam defines Sariyai as 

தாத மார்க்கம் சாற்றில் சங்கரன் தன் கோயில்
தலம் அலகு இட்டு இலகு திரு மெழுக்கும் சாத்திப்
போதுகளும் கொய்து பூந் தார் மாலை கண்ணி
புனிதற்குப் பல சமைத்துப் புகழ்ந்து பாடி
தீது இல் திரு விளக்கு இட்டு திரு நந்தவனமும்
செய்து திரு வேடங் கண்டால் அடியேன் செய்வது
யாது பணியீர் என்று பணிந்து அவர்தம் பணியும்
இயற்றுவது இச் சரியை செய்வோர் ஈசன் உலகு இருப்பர்

The first path Taatamaargam (Sariyai), or living in the world of Shiva, is also known as the path of the servant. In the temples of Shiva, cleaning the floors, decoration with flower wreaths and garlands, cooking many victuals for God and devotees, chanting the glories of Shiva, lighting the sacred lamps, tending the sacred gardens and flower beds, serving the visiting devotees of Shiva and attending to their needs are the path of Taatamaargam. They who perform these acts live in the world of Shiva. 

What was an occasional visit to the temple and bringing my palms together in prayer and leaving for home, without any further touch or connection with the divine's abode and place of worship, changed the moment I came to the Siddha path and Tavayogi. As Agathiyar had told me in the Nadi to spend four to five days at Tavayogi's Old Kallar Ashram, I had the opportunity to experience life at an Ashram for the very first time. We were practically cut off from society, except for a cook who stood on hand to serve Tavayogi and his faithful disciple Sarojini who was only a call away in a nearby village, and an occasional traveler who dropped by. We woke up early and took morning walks. We bath and washed our cloth in the Kallar river that ran by the Ashram. We ate little and had to wash our own plates. We fetched water from a nearby pump. I watered the plants and picked flowers for the morning prayers; swept the grounds; tidied the place; decorated the altars and shrines; and we sat in prayer chanting the praises of Agathiyar. We retired for the night as early as 8 pm for the Ashram was lit only by a single hurricane lamp.

It was an entirely new experience, away from the norm where I was served with food on time and had all the luxuries of modern life. Tavayogi took me to a temple, an Ashram and a cottage of a saint. He took me to the jungles and the caves. He took me to numerous other temples, many of which although were popular tourist destinations, were sacred in the eyes of the Siddhas and carried secrets and hidden mysteries. While there, we either engaged in singing the praises and reciting the names of the Siddhas or sat still. Without my knowing I was already engaged in Sariyai, thanks to Agathiyar's compassion and my guru's love.

Tavayogi instructed me to carry out a homam in my house. When I replied that I did not know how to go about it, he replied it was no big deal and asked me to purchase a homa kundam and get the items needed from the local grocery stores. He asks that we chant the names of the Siddhas while lighting the fire pit. That was all there was to it he said. He made it so easy. I did as asked. In 2010, when Tavayogi came again to Malaysia, he and Mataji prepared and conducted the homa. We watched carefully the numerous add ones and fine-tunings he gave towards conducting a simple but effective ritual. We had been led into doing Kriyai then. 

புத்திர மார்க்க கம புகலின் புதிய விறைப் போது
புகை ஒளி மஞ்சனம் அமுது முதல் கொண்டு ஐந்து
சுத்தி செய்து ஆசனம் மூர்த்தி மூர்த்தி மானாம்
சோதியையும் பாவித்து ஆவாகித்து சுத்த
பத்தியினால் அருச்சித்து பரவிப் போற்றிப்
பரிவினோடு எரியில் வருகாரியமும் பண்ணி
நித்தலும் இக் கிரியையினை இயற்றுவோர்கள்
நின்மலன் தன் அருகிருப்பர் நினையுங் காலே

Next, Sarputramaargam (Kriyai) or the ritual worship of Shiva is known as the path of the son. Fresh-smelling flowers, incense, sacred lamp, articles for ritual ablution of the idol, food offerings to God, five part purification, seat for the deity, invocation of the God in the form of light and of life into the idol, invitation of the deity, worship by pure devotion, eulogizing God with love, offering flowers, keeping alive the sacrificial fire, doing all these ritual acts daily. By these acts the devotees abide very close to ninmalan (Shiva with no impurities). (Shivagnana Siddhiyar Supakkam)

We began to learn and carry out these simple rituals that are under the purview of the learned priests and pundits. We engaged in carrying them out without the need of a mediator. By engaging ourselves we learned the finer points of the rituals and begin to appreciate them. We carried on with this ritual each Thursday, on Full moon and New moon days until recently, when we were asked to move within by Agathiyar. Having come to the path of the Siddhas in 2002; coming to know of the existence of the 4 stages that we needed to travel on, the following year; stepping onto Sariyai in 2005, and taking up Kriyai in 2007, and Yogam in 2008, Agathiyar has asked us to move within, on an internal journey that would eventually bring us to Jnanam. He asks us to revisit the Yoga practices given by Tavayogi in 2007. 

சக மார்க்கம் புலன் ஒடுக்கித் தடுத்து வளி இரண்டும்
சலிப்பு அற்று முச் சதுர முதல் ஆதாரங்கள்
அக மார்க்கம் அறிந்து அவற்றின் அரும் பொருள்கள்
உணர்ந்து அங்கு அணைந்து போய் மேல் ஏறி அலர் மதி
மண்டலத்தின் முக மார்க்க அமுது உடலம் முட்டத் தேக்கி
முழுச் சோதி நினைந்திருத்தல் முதலாக வினைகள்
உக மார்க்க அட்டாங்க யோக முற்றும் உழத்தல் உழந்தவர்
சிவன் தன் உருவத்தைப் பெறுவர்

The third path, Sagamaargam (Yogam) or attaining the form of Shiva is also known as the path of companionship. Control of the senses; regulating the two breaths (in-breath and out-breath); realizing the essence of the six adhara kundalini chakras with triangles and squares; worshipping the presiding deities of each chakra; ascending to Brahma Randhra and inducing the lotus bud to blossom; stimulating the sun mandala there and helping the resulting ambrosia spread all through the body; worshipping and meditating the effulgent Shiva without remissness; and observing the ashtanga Yogam. These devotees will get the form of Shiva. (Shivagnana Siddhiyar Supakkam)

The purpose of taking up Yogam is spelled by B K S Iyengar in the foreword to Hatha Yoga Pradipika of Svatmarama, Rieker, the Aquarian Press 1992.

The Hatha Yoga Pradipika is divided into four parts. The first explains yama (restraints on behavior), niyama (observances), asana (posture) and food. The second describes Pranayama (control or restraint of energy), and the shatkarmas (internal cleansing practices). The third deals with Mudras (seals), bandhas (locks), the Nadis (channels of energy through which Prana flows) and the kundalini power. The fourth expounds Pratyahara (withdrawal of the senses), Dharana (concentration), dhyana (meditation) and samadhi (absorption).

Stepping into its practice, he describes the final result too.

When the nervous, circulatory, respiratory, digestive, endocrine and genito-excretory systems are cleansed through asana, Prana moves unobstructed to the remotest cells and feeds them with a copious supply of energy. Thus rejuvenated and revitalized, the body - the instrument of the self - moves towards the goal of self-realization.

B.K.S. Iyengar in his book Light on the Yoga of the Yoga Sutras of Patanjali, HarperCollins Publishers, 2005, adds on a final finish or touch to this state.

By practice and renunciation in the eight yogic disciplines which cover purification of the body, senses and mind, an intense discipline whereby the seeds are incinerated, impurities vanish, and the seeker reaches a state of serenity in which he merges with the seer. 

Sattai Muni comes to explain the reason for Agathiyar in asking us to make this timely move now. Dropping each stage one moves to another and finally gains Mauna Mukti.

தாங்கி நின்ற சரியையிலே நின்று சடம் வீழில்

தப்பாது கிரியையுள்ளே சாரப் பண்ணும்

வாங்கி நின்ற கிரியைவிட்டு விழுந்த தானால்

மகத்தான வுடலெடுத்து யோகம் பண்ணும்

ஓங்கி நின்ற யோகம் விட்டு விழுந்த தானால்

உத்தமனே! உயர்ந்து நின்ற ஞானந் தோற்றும்

பாங்கில் நின்ற அச்சென்மம் மவுன முத்தி

பரிவாக வாய்ந்தவர்கள் அறிந்து கொள்ளே.

Nakkirar's appeal to Lord Vinayagar through his Vinayagar Thiru Agaval that we adopted and sang, comes to mind as a reminder from Sattaimuni.

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

The adoption of Nakkirar's appeal has paid off just as my adoption of Thavathiru Rengaraja Desigar's appeal to Agathiyar brought Tavayogi into my life and henceforth bringing me on a journey of the Siddha abodes and caves. 

அகத்தீசா உனது சீடர்களாகிய ஒன்பது கோடி பேரும் என்னை சூழ்ந்திருந்து நான் விரும்பியதெல்லாம் முடித்து வைப்பதோடு மட்டுமல்லாது உன்னுடைய மலையாகிய பொதிகைக்கு என்னை அழைத்துவர என்னை சீடனாக நீ ஏற்றுக்கொள்ள வேண்டும். நான் உய்வதற்கு அருள் புரிய வேண்டும். உனது அருள் பூரணமாக பெற்றல் வேண்டும்.

Agathiyar has systematically walked us through the four paths in a timely manner. Today he guides us into going within beginning with Nadi Suddhi, and Pranayama with Kumbakam and recalling the Teecha Mantra with it. Ramalinga Adigal too came to guide us the same and with the recitation of the Arutperunjhoti Mantra. They have brought us to the gates of Jnanam. 

சன் மார்க்கம் சகல கலை புராண வேதம்

சாத்திரங்கள் சமயங்கள் தாம் பலவும் உணர்ந்து

பன் மார்க்கப் பொருள் பலவும் கீழாக மேலாம்

பதி பசு பாசம் தெரித்துப் பர சிவனைக் காட்டும்

நன் மார்க்க ஞானத்தை நாடி ஞான

ஞேயமொடு ஞாதிருவும் நாடா வண்ணம் ஞானப்

பின் மார்க்கச் சிவனுடனாம் பெற்றி ஞானப்

பெருமை உடையோர் சிவனைப் பெறுவர் தானே

The final path, Sanmaargam (Jnanam) is also known as the true path. Wisdom from all Puranas, Sastras and sacred texts of all external religions; elucidation of all and rejecting the falsehood as untruth; knowledge of God, soul and fetters; acquisition of true knowledge of the righteous path for attaining Shiva; and merger with Shiva without any differentiation among knowledge, knower and the object of knowledge. People in this just path acquire greatness and attain Shiva. (Shivagnana Siddhiyar Supakkam)

Ramalinga Adigal sings of the fruit of his initial labor in moving towards Erai and the subsequent move by Erai to come down and within to lift him up to the state of an Adigal, that serves to motivate and drive us further. From a servant who visits Erai's abode daily; to his child who now resides with the father; then as a companion who is always at his side; and finally an apostle of his; this was the transformation that takes place. 

அடியனாக்கிப் பிள்ளையாக்கி நெயனாக்கியே
அடிகளாக்கிக் கொண்டாய் என்னை அவலம் நீக்கியே

By having Tavayogi bring me to his abodes in the jungles and the caves, Agathiyar took me on an external journey of discovery. Just as Tavayogi commanded me to do the Homam, Agathiyar commanded me to have his bronze statue made and perform libation. When the time was right to venture onto newer territories, he asked me to drop the pilgrimages and rituals, and revisit the earlier Yoga techniques that were put on hold by him too, when I suffered excruciating pain in my lower back. With Yogam and Jnanam comes an inner journey of discovery. If the knowledge gathered in the past 60 years, that brought its own experiences, resulting in both pleasurable and bitter lessons from it, and that comes to be known as the wisdom of the wise, the experience garnered from going within on the internal journey is the true wisdom or Jnanam says Agathiyar.

The inner changes shall bring a corresponding change in the external. Agathiyar says the body from Asudha Deham becomes Sudha Deham and then becomes Pranava Deham and finally Jnana Oli Deham. Ramalinga Adigal explains this process in detail further.

Human beings leading a mundane life without even a thought of its transient nature, begin to realize and gain a spiritualist awareness of the momentary nature of life. He becomes conscious of the world and external objects but still enjoys the gross things. Seeking to see the Lord he feels inseparable and begins an untiring search for God. But he still enjoys subtle things. Then he comes to believe only on God. He neither dreams nor has desires. His soul is temporarily one with Brahman enjoying bliss. Lust and veil that has been covering the soul for generations are shed one after the other. His soul is cleansed by Arutperunjhoti. A spontaneous impulse of love for God is felt. He has an absolute union with Brahman. He enjoys the grace of the Lord and is in ecstasy. The shackles are removed by Arutperunjhoti. Heavenly experiences are had.

Above this stage, God is un-manifested says Ramalinga Adigal. Tasting God and the glory of Arutperunjhoti, realization of the soul as an atom brilliant as the sun unfolds. The soul is charged with divine grace. He realizes the greatness of God's grace and his smallness. He has self-realization or Atma Tarisanam. He perceives God in the form of light. His soul is saturated with compassion and love. He has the experience of divine life (Uyir Anubhavam). He attains the purified body or golden body (Sutha Degam). The extent of achievement is dependent on the grace of Arutperunjhoti. He sees divinity in all creatures. He sees God in the form he is ready to receive. He enjoys supreme grace (Arul Anubhavam).

Ramalinga Adigal says the higher stages are heavenly stages and beyond human perception where the mind fails to conceive and all senses cease to function. He attains Uyir Anubavam in Sudha Degam. His body undergoes transformation to that of a pure body. He is love incarnate. He sees the universality of love in all fellow beings and the oneness in life. He sees the divine in all life forms and the smallness of one and the greatness of God. There is a spontaneous flow of God in him. Descent of divinity takes place in him. Supreme grace flows in him. His body transforms into that of Pranava Deham or body of grace. He merges with Arutperunjhoti attaining deathlessness and conquest of death. There are still higher stages that Ramalinga Adigal hesitates to express.

As I mentioned earlier I would have sailed through life comfortably without the knowledge of these 4 stages, without taking on the tool of Sariyai in my hands, without even an inkling to engage in Kriyai and take charge of my life if it wasn't for Tavayogi. Tavayogi came as the guru who dispelled the darkness. Tavayogi spells out the need for a guru too to bring about this transformation, quoting Thirumular. 

பக்தன் கிரியை சரியை பயில்வுற்றுச்
சுத்த அருளால் துரிசற்ற யோகத்தில்
உய்த்த நெறியுற் றுணர்கின்ற ஞானத்தாற்
சித்தங் குருவரு ளாற்சிவ மாகுமே 

Pursuing the practice of both Sariyai and Kriyai, and when the Divine showers his grace, he brings the devotee to the state of Yogam (Union). With the Gnana that is experienced as a result, together with the grace of the Guru, the Sittam becomes Shivam then.

All these experiences and lessons that came with it traveling through these stages, came handy when Gowri Arumugam was initiated to produce an album Agathiyar Geetham. She sat together with Tavayogi at his ashram and jointly came out with the lyrics to Karunai Vizhiyaal. Later once back in Malaysia she came over to AVM where she, Mahin and I drafted the lyrics for the rests of the songs, with many prior submissions from AVM family members both local and abroad. At the end of the day, we realized that it was not us but Agathiyar who penned, sang and produced the album using us as tools.

Tavayogi titled his first book "Andamum Pindamum" which meant that what is out there is also within us. Agathiyar told us that he is the Prapanjam and that the Prapanjam is in him. Sattaimuni says the same, “Andathil ullathe pindam, Pindathil ullathe Andam, Andamum Pindamum ondre, Aarinthu thaan parkum pothey.”

In the Siddha system of medicine, man is viewed as a microcosm and the universe as a macrocosm. In other words, man is a miniature universe in himself. Our great Siddha Agasthiyar and other Siddhas realized and wrote about Andam Pindam Theory. (Source: https://arganesh3.wordpress.com/2012/12/31/universe-is-in-us/)

Mamuni Mayan (Brahmarishi Mayan, Sangakala Sirpachithan Mamuni Mayan, Mayamuni, Mayendran) who is mentioned in the literature of the Tamil Sangam Era, the Silappathikaram, Manimekalai, and Civaka Cintamani epics is quoted as saying,

“As in Micro, so in Macro. The whole exists within the minutest particle and the minutest particle contains the whole. The atom contains the universe and the universe contains the atom, and neither exists without the other. Creator exists within creation, even as creation exists within creator.”  ~ Brahmarishi Mayan,  10,500 BC (Source: https://arganesh3.wordpress.com/2012/12/31/universe-is-in-us/)

Similarly, all external worship and rituals are tied down to internal transformations. For instance, when Agathiyar and Ramalinga Adigal come, they keep reminding us to kindle the light or jhoti from the oil lamp that we burn externally and at the same time ask that we kindle the light or jhoti that burns within too. Karma too has an external means of eradication and an equally effective internal means. Agathiyar says we can burn our karma away by conducting a Yagam or Homam, the ritual of lighting the sacrificial fire. From https://www.ananda.org/ask/burning-up-the-seeds-of-past-bad-karma/ we understand that,

Often in a short period of intense prayer and offering to God, we can burn up the seeds of past bad karma that have been troubling us, perhaps for lifetimes.

This would be an ideal way for those who are always active and cannot bring themselves to sit even for a minute to meditate. This is an external aid to extinguish one's karma. Paramahansa Yogananda, advocates meditation as a means to burn one's karma. 

Since all effects or seeds of our past actions, our karma, can be destroyed by roasting them in the fire of meditation, concentration, the light of superconsciousness, and right actions, there is no such thing as fate. You make your own destiny. God has given you independence, and you are free to shut out His power or let it in. (Source:  http://yogananda.com.au/gurus/yoganandaquotes06c.html)

In these times of lockdown that has been implemented to contain the outbreak of the deadly Covid-19 virus, let us take the time to pray that the divine helps us to bring an end to this pandemic. Let us use the time available to us to settle down in meditation and go within. May the Siddhas look after us.

LET US PRAY

My family and I performed a simple homam or the fire ceremony last evening, my second in the weeks following the spread of the Coronavirus or Covid-19. I had asked the others not to turn up but pray at their homes instead since there was a partial lockdown that has come into effect since 18 March. It pains to see so many innocent people lose their lives all of a sudden. While the emergency is handled pretty well by the medical team and the authorities, who are trying their best to contain the spread of the virus, let us take some time to appeal to the divine forces to step in and bring this terror to an end. The divine usually does not interfere as there are nature's laws and the laws of cause and effect that dictate the results of our actions. But the divine can never ignore the cry of the souls. There have been many instances where the divine has interfered and brought about favorable results. 

Let us light a homam and recite the names of the Siddhas asking for protection against this dreaded virus. Let us sing the Kavasams that act as shields or force fields. Let us sing the many mantras that are made available to us to protect us. Let us ask the divine to intervene and save us. Most importantly let us adopt good hygiene and follow the advice meted out during this period of stress and duress.

VINAYAGAR AGAVAL

If the Kavasams were composed and sung to shield us from the many dangers lurking around, there are other songs that although seems to be songs of praise to the deities, had an added subtle meaning to it. As Vaidyar Bhani told at one gathering, that a song by Avvai had three different meanings to three different people in three different fields and at three different periods in life. What was a song of praise for Lord Vinayaga to a school going child took on a different dimension when his guru in Siddha Medicine told him that it was a magic formula for the preparation of a medicine. When he stepped onto the path of Jnana it took on a new meaning. His guru Yogi Ramaiah told him that it was entirely dealing with Jnana. 

Similarly, the Vinayagar Agaval composed by Auvaiyar was both a song of praise and a song on yoga writes S. Janarthanan in his book "Dhyana Yogam", published by Arulmigu Amman Pathipakkam, Chennai, 1990.

The Tamil Guardian posts at https://www.tamilguardian.com/content/introduction-auvaiyar%E2%80%99s-vinayagar-agaval, carried the following piece that runs parallel to Dr. Bhani's experience too.

Auvaiyar’s poem is a many layered experience of philosophical concepts brought to life via devotional poetry. It begins with contemplation of the external form of the God ... the Vinayagar Agaval begins with contemplation of the jewelled feet of the god: The feet are a symbol of grace. Without beginning with the earthly shadow or foot print of the God one may not aspire to understand his totality. The Vinayagar Agaval swiftly moves beyond contemplation of the feet to adoration of the face and body of the God. 

Auvaiyar now moves away from contemplation of external form and the material universe into her metaphysical journey. The poetess explains further her experience of the physical yoga tradition, which is first mentioned in the circa 3000 year old Rig Veda texts. She refers to the energy centres of the body and energy rivers (“Nadis”) such as the Ida and Pingala. She talks of wakening the “Kundalini” energy source, which is symbolised as a coiled serpent at the base of the spine. The rising of the Kundalini, its “sinking and soaring”, achieved through meditation and physical yoga, signifies spiritual awakening. 

In Saivite beliefs, spiritual awakening, leads to immortality and miraculous powers The term Siddhanta is also connected to the term “Siddhi”, meaning miraculous gifts and so the Siddhanta is the discipline of awakening these gifts. Hence the eight modes are thought to be the eight Siddhis or miraculous powers gained through the awakening of the Kundalini as described in the Tirumantiram text dated circa 500 AD. We should note that Auvaiyar throughout uses the language of “gift” as opposed to that which is acquired or earned. Wisdom, clarity, bliss, eternal life: these are all gifts of the God. Auvaiyar’s poem remains in essence devotional, born out of her experience of the divine. 

In https://www.alchemywebsite.com/vinayaga.html, Layne Little writes,

At first glance, the work seems conservative enough; as it begins with the traditional contemplation of the god from foot to crown. But it promptly veers off into the domain of the mystic as she invokes Ganesha as the embodiment of Turiya. Turiya, or "the Sleepless Sleep" is a state of deep yogic trance, where the aspirant sleeps to the illusionary and transient realm of gross sense phenomena and wakes to the infinitude of the inner realm. 

Avvai accredits her advancement to Lord Vinayar, having moved from Bhakti to Yogam and Jnanam, just as the lyricists of the song Azhaikiran Madavan (அழைக்கிறான் மாதவன்) writes ஆத்ம ஞானம் அடைந்த பின்னும் தேடினேன் தேவ தேவா! தாமரைப் பாதமே.

In https://truthdiveblog.wordpress.com/category/culturereligion/

She proceeds to end the poem by coming back to Bakthi. This Bakthi is a total surrender since Avvaiyar dedicates each and every step she passes in yoga to Vinayagar. Avvaiyar assigns everything to the lord as if She has done nothing.

CAUSE, EFFORT & PRAYERS

If Tavayogi started performing the Yagam to pacify mother nature after she threw a rage in the form of the tsunami in 2004, in later years the ritual was to become an annual event as a cure-all panacea meant to cure all diseases and prolong life, and to provide solutions to all problems. He would get me to carry out a similar ritual but on a much modest scale by lighting a smaller version of the Yagam called a Homam in my home ground.  The benefits of lighting this fire are many as the sacred texts and researchers have revealed. I had compiled them in a book "Feeding the Flame" available at https://drive.google.com/file/d/1bduv5PhFtuqncAherXq8WMPJ80yXFd7n/view

Agathiyar who saw my reluctance to engage in rituals although I was adhering to Tavayogi's instruction and carrying them out explained that the puja and homam are done not for my personal gains but for the good of Prapanjam and all in it. Later he tells me that he is the Prapanjam and that the Prapanjam is in him. When I ask that he take care and bless all of the Prapanjam, he tells me that the Prapanjam shall operate accordingly to the causes and the corresponding and equivalent efforts placed in correcting it. I understood that although he is in charge, we are the determining factor in deciding its fate. We can either save or destroy it. By taking great care, we can prevent its extinction. And by placing concerted efforts to heal it, we can rejuvenate it. We are both the cause and the effort. Many saints have devoted their lives to its service, working towards its upkeep, and restoring its depleted energies. 

In the past, we have had saints give us Kavasams or very potent songs that acted as an armor, which when recited daily apparently help protect both the Prapanjam and the individual who is part of it from all dangers, sorrow, and misery and bring onto us joy, bliss, and good health. 

The Kandhar Shashti Kavacham is such a potent devotional composition in Tamil by Devaraya Swamigal, that it is still recited by many. From https://en.wikipedia.org/wiki/Kanda_Shasti_Kavasam we understand the arrangement in this song that follows a certain pattern. After the Introduction, Meditation follows. The main content has the author invite the Lord to the devotee using mantras. Similarly, when a seeker comes to a guru, he is initiated into a mantra of the deity who the guru worships, hence establishing a lineage here. This mantra is both a physical and subtle link with the deity. The mantra is a tool to reach out and get connected with the deity. Once recited, the devotee gains the attention of the deity. Having caught his attention, the devotee then goes on to praise the deity with a prayer, puts forward his wishes or asks that they are granted or just sits in silence without any desires, in his presence, just sharing the moment and space with the deity.

Having invited the Lord through his mantra, his presence is strongly felt. The Lord turns his gaze on the devotee. The author of this song strings the sounds of the Lord's footsteps and anklets into mantras. The author is thankful for the swiftness of the Lord in coming to the rescue of his devotee. He surrenders to the Lord and offers prayers unto Him, Praising the Lord. He asks that the Lord protects each individual part of his body and at all times. He asks that the Lord help eradicate the vicious effects of demons and devils. At the same time, he asks that he is released from the vicious cycle of birth and death. He asks that he is protected from wild and venomous animals, and freed of diseases. He asks to maintain a cordial relationship with others. He continues to praise the Lord by his various names and his divine deeds. He worships the Goddess Saraswathi and describes the divine power of the Sacred Ash (Vibuthi) and its effects. Praisings the Lord, he seeks asylum and refuge in him. The author describes the procedures for reciting the song and spells the divine effects of the song. He lists the effects of the song on the evil elements. He then praises the divine deeds of the Lord and with a final salutation, he surrenders himself unto the Lord.

The Kandhar Guru Kavasam is another gem. God who senses the spiritual maturation of the devotee's soul sends forth a Guru or saint to help the truth-seeker attain self-realization and thus, free himself from worldly existence attaining moksha. The fundamental foundation and element or way for this to take place is through bhakti or devotion to God. Kandhar Guru Kavasam is a song that arose from deep devotion from within Saanthaanantha Swaamigal that invokes the true Guru and God within us, in this case in the form of Lord Murugan. The author beseeches the Lord's grace to help us attain our true nature, realizing the Oneness of the Guru and God. (Ref: http://www.skandagurunatha.org/works/skanda-guru-kavasam/)

The Shanmuga Kavasam is another gem. See a translation at http://www.hindupedia.com/en/Shanmuga_Kavacham

There are numerous other songs that were specifically written to keep the dark forces at bay, to heal illnesses, etc, including, Vinayagar Kavasam, Siva Kavasam, Sakthi Kavasam, Edumban Kavasam, Kadamban Kavasam, Kandhar Kavasam, Karthigai Kavasam. As we are facing the pandemic of Covid-19, could the recitation of these Kavasams help keep the dreaded virus away? Let us recite them with faith and belief that it shall keep us safe and save the planet too. Could performing the Yagam or its smaller version the Homam help to keep the virus at bay? We did a homam recently and asks that the divine intervene and bring it under control and eventually wipe it off the face of the earth, believing that Tavayogi would have done the same if he was around in the physical form.

If the above saints and gurus gave us wonderful and potent songs that shielded us from the evil forces and from harm's way, others came to sacrifice their lives in the service of mankind, uplifting both body and soul. Thavathiru Rengaraja Desigar is one of them. He turned his attention to serve food to the hungry in the footsteps of Ramalinga Adigal who set up the Satya Dharma Salai some 153 years ago. Today he feeds the masses with contributions from wellwishers and the public. He had given up his life to the worship of the Siddhas and to serve the hungry, bringing in hundreds of devotees to follow him in carrying out similar deeds in their vicinities. I was personally given a tour of the facilities, activities, and extent of feeding carried out at this mission by the late Mr. Nadarajah back then in 2003. I was truly impressed just as he was thankful for the monetary assistance extended towards this noble cause by the Malaysians. Returning to Malaysia, I continued frequenting the local chapter of this mission, based in Dengkil.

A friend passed me the Nadi reading for Thavathiru Rengaraja Desigar that carried a message from Supramaniar (Lord Muruga) on ways to combat the Covid-19 virus too.

Take Trikadaku Churanam (Sukku or Dried Ginger, Milagu or Black pepper, Thippili or Long pepper fruit) as it is good for the respiratory system and to cure colds and cough. Prepare and consume with it, the following concoction - Gather 10 Tulasi or Holy Basil leaves, 4 pieces Milagu or Black pepper, 4 pieces Kirambu or Clove, and 2 betel leaves and boil it in water till it's half the original amount and consume mornings and evenings. This will boost and improve our immune system hence preventing us from falling victim to it. Besides adopting the strict measures as laid out by the medical team and the authorities, we could adopt these measures too.

Tavayogi had given up a lucrative business and family in Tirupur, Tamilnadu, to become a monk or turavi, voluntarily. At our first meeting in Malaysia, he showed me photos of the activities and the extent of work he was doing to feed the native children in the vicinity of his dwelling a makeshift ashram at Agathiyar Vanam, Kallar. When I asked Tavayogi if we could carry out an annadhanam to feed the hungry on my visit to his Ashram, his face lighted up immediately. He took me to the marketplace at Methupalaiyam and we made several purchases. The current head of the Ashram Mataji Sarojini Ammaiyar was then a housewife. She and the villagers gathered together to prepare and cook. I was given the privilege to serve the children. I saw the joy in their eyes partaking the simple food that was served.  

I was a self-centered person until I came to these masters who gave up their family lives to serve others. When Tavayogi took up monkhood, Agathiyar came to console his daughter through the Nadi telling her that if he was to stay with the family he would only be serving his immediate family, but taking on his new role he would become a father to many. After adorning the kavi attire and roaming the length and breadth of India, he settled in a shed at the foot of the Kallar hills, that he called Agathiyar Gnana Peedham. He engaged in preaching about the Siddhas, conducted puja to them and serve food to the hungry. He made numerous trips to Malaysia between 2004 and 2016, bringing the word of the Siddhas and their teachings to our shores. He taught me to worship the Siddhas through the ritual of lighting the sacrificial fire. Rather than preach to us he made me carry out these rituals, he brought me to the abodes of the Siddhas in the jungles of India, he brought me to their caves, practically tracing back his path and walking it again this time with me. I was privileged to walk the path of Tavayogi.  

Recently Agathiyar said that his path, that is the Path of Living the Siddha Way or Siddha Neri Vazhkai Murai was not being followed by people these days. The Siddhas experimented on them and shared their Jnana or wisdom having documented them for the generations to come. Many read this literatures, talk and discuss about it but do not adopt what has been said in their lives. We were blessed to have Agathiyar send us these gurus and other upagurus who help us walk the path, coming as signposts and milestones initially, and eventually leading and accompanying us too.

Ramalinga Adigal, who walked the face of this earth 146 years ago was the pearl and shining star among all saints revealing lives secrets and giving us the means to save our souls and also take the body along, beating and cheating the cycle of birth and death like the Siddhas before him. If the Kavasams of the saints protected the body from harm's way, Ramalinga Adigal perfected the art or science of retaining the physical body intact, defeating death, and had the free will to chose when to leave. He mastered the elements and freed it back to its core entity, becoming merged in everything. He invited seekers and devotees to take up his path of Suddha Sanmargam that could assure them of this mastery.

Suddha Sanmargam affirms that the end or goal of human life is to achieve knowledge and unitive experience of ARUTPERUMJOTHI, and, thereby, to attain a blissful state of deathless embodied existence, by means of a transfiguration of the physical body, or the possession of a new “supraphysical” body, free of all limitations and afflictions. (Source: https://thewayoftruetheism.wordpress.com/)

This is an enlightened and blissful life led by an embodied individual transfigured by his or her unitive experience and knowledge of ARUTPERUMJOTHI, not an obliteration or cessation of individual life and consciousness in a vacuous state of Nirvana or Moksha.

This “great life without death” is the state of enlightenment or liberation envisaged in Suddha Sanmargam. The attainment of this “great life without death” is a function, not of our own efforts, but of the incomparable compassion of ARUTPERUMJOTHI. The point of effort, in this context, is self-purification, to become completely receptive to the omnipotent compassion of ARUTPERUMJOTHI.

Just as Tavayogi pointed us to the path and the source behind all of us - Agathiyar, and stepped back, never intended and wanting us to worship him, in https://thewayoftruetheism.wordpress.com/ we understand that Ramalinga Adigal too abstained from portraying himself as a guru and prevented others from worshipping him. He showed them to ARUTPERUMJOTHI instead.

Suddha Sanmargam is unlike the extant religious traditions. There are no “holy scriptures” of Suddha Sanmargam. It is a pathway to immortality revealed by ARUTPERUMJOTHI to a pioneer, Chidambaram Ramalingam. Of course, the later prose and poetry of Ramalingam constitutes an eloquent and reliable source of Suddha Sanmargam, but they are not like religious scriptures and ought not to be treated as such. Obviously, and unlike the alleged status of the Vedas, they are not “authorless revelations”. They express the aspirations, experiences, and enlightenment of Ramalingam.
There is no formal “lineage” of Suddha Sanmargam. Ramalingam did not establish himself as a “Guru” and claimed no disciples. He was averse to the appellation of “swami”. When some of his friends intended to publish a collection of his poetry under the name “Ramalinga Swami”, he forbade them to do so and said that the title “swami” smacked of ostentation and pretense. He did not wear ochre robes. He was not affiliated with any monastic order, or any religious order or institution. He addressed the members of the Sangha or community of Suddha Sanmargam as his friends, not disciples. He did not set himself up as a savior or “avatar”.
The goal of Suddha Sanmargam is to realize ARUTPERUMJOTHI, not to worship Ramalingam as a “savior” or  “avatar”! In fact, such worship of Ramalingam is not even prescribed as a means in Suddha Sanmargam! Ramalingam himself was avowedly and deeply distressed at the fact that many of his followers tended to deify and worship him instead of striving to worship and realize ARUTPERUMJOTHI!

Agathiyar in my Nadi mentioned ARUTPERUMJOTHI Mantra as the Maha Mantra some years back and asks to chant. Recently we saw the efficacy of this mantra when Lord Muruga came simultaneously through the Jeeva Nadi and through a devotee, beautifully synchronizing the narration and explanation of the procedure and the action of healing my lower back pain which many hearing the symptoms equated it with the Sciatica nerve. Although medically I was fine having given a clean slate, Agathiyar and Lord Muruga mentioned reasons and explanations for the excruciating pain that was beyond my knowledge. Lord Muruga used a bunch of peacock feathers and stroked by back with it. He asks to place a vessel of water and asks those present to chant the Maha Mantra ARUTPERUMJOTHI and have me drink it. I was cured by his grace. I was urinating every few minutes throughout that night. It was as if the floodwaters retarding structures had been opened.

Such are the possibilities of deep faith, belief, and sincere prayers, together with our concerted and singular efforts in seeking a solution that it brings the results that we desire with a little help from the magic hand of the divine. After taking these steps and efforts, and with total surrender to the divine and continuous prayers, a magic takes place, a miracle takes place.