OTHER OLDER SITES

Before I began blogging, I was having and maintaining several websites. As I found blogging much simpler most of those sites have been left idle and un-updated. Many host domains have become defunct since then too. I was going through them and thought I should share the links here.

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One of the early websites below.

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STORY TIME 2

I was shown the worship of deities both at my home altar and the temple by my parents. This continued when I moved out of my childhood home to spend my college days staying with my sister. This continued further when I landed a job and was posted to the coastal town of Lumut. I use to patronize the numerous temples in the vicinity besides doing home puja both at dawn and dusk. A.P.Muthukumara Shivachariya Swamigal's book on home worship together with all the numerous books of devotional prayers that I could lay my hands on at the bookstores was my guide then. I read a lot and engaged in rigorous discussions with fellow colleagues of mine and senior consultants in the project team back then. My journey on Sariyai then came to an abrupt stop when I had a dream and was transferred back to Kuala Lumpur at the same time. In the dream Lord Shiva told me to take a break and leave the questions and doubts I had then to a later date. Hence all forms of worship, reading, and the questioning stopped. That "later date" came some 14 years later in 2001, when I resumed worship to Lord Narayana in the form of a mantra and worshipped Lord Dhakshanamurty's painting, both of which came mysteriously through my nephew. 

With reading the Nadi the following year, I was called to the worship of the Siddhas by Agathiyar, which I took up without hesitation or reservation. The following year in 2003 I was brought to meet my very first guru Supramania Swami of Tiruvannamalai in a mysterious way too. Supramania Swami introduced me to his gurus. He taught me the meaning of dedication to one's guru by example. Three years on I meet my second guru Tavayogi Thangarasan Adigal in Malaysia also rather in a mysterious way too. Tavayogi introduced me officially to Siddha worship. He introduced me to the ritual of Homa or lighting the sacrificial sacred fire. Agathiyar who by this time had arrived at my home as a bronze statue introduced me to the ritual of libation or abhisegam. Agathiyar and Tavayogi introduced me to the act of doing charity too. Armed with these tools and with these forces behind me I walked the path of the Siddhas performing the Homa, Abhisegam, and reciting the names and singing the praises of the Siddhas.

In 2013 Agathiyar starts to bring others to witness and participate in the rituals at my home. Our home puja opened to accommodate these newcomers. For ease of identifying my home, I named it Agathiyar Vanam Malaysia (AVM) taking after the name of the place where Tavayogi had built his very first dwelling cum temple for Agathiyar at the foot of the Kallar Hills. G.Balachandran with his group of schoolmates Thondu Seivom aligned with AVM to serve and do charity. We extended our wings to perform rituals at temple grounds too. Armed with both tools Tavam or puja and Aram or charity, we carried out all the dictates of Agathiyar and the Siddhas and our gurus. We held the annual celebrations and Agathiyar Jayanthi at AVM to coincide with the celebrations at Kallar Ashram. Tavayogi who frequented Malaysia beginning from 2004 to 2016, came with Mataji Sarojini Ammaiyar later to guide us from time to time. Members from the AVM family too visited his ashram frequently. Soon we were to find out for ourselves that what we had been asked to do all this while constituted the 5 tenets that Agathiyar had expounded at the Tamil Sangam back in time. We had fulfilled these 5 tenets that were laid out as the true purpose of man taking birth.

When I was a seeker on the path of the Siddhas I searched for organizations related to Agathiyar and the Siddhas locally. I frequented these places. I noticed that many turned up once a week on Thursdays to come together in prayer to the Siddhas and left to come again the following week. Their prayers were based on the centres schedules and aligned to the centre, never reaching beyond into their individual homes and families. Tavayogi had told me it was not sufficient that I came but that I had to bring my family into the worship of the Siddhas. I too did not find it convenient nor conducive to travel the distance to the nearest centre to join in on these weekly pujas. Hence I began to perform the prayers at home each day. My family joined in, both in the preparation and executing the prayers. With the coming of Thondu Seivom members and other individuals the group grew in size as my home began to shrink in size, struggling to accommodate Agathiyar's devotees and the casual visitors to the puja. Lord Muruga took the opportunity to remind me that there was a need to build a temple for him at this juncture.

When I read the Nadi the very first time in 2002, Agathiyar had asks that I build one for him. Sivabalan who brought in the Nadi reader from India coaxed me to build one if I have the means to do it for Agathiyar had placed the same requests to 50 others before me. Since the doors were shut on my face as I approached local temple committees to have Agathiyar installed on their premises, I opted to help Supramania Swami see his dream temple come through in Tiruvannamalai instead. Mysteriously in the early stages of construction, a stranger turns up at the door to his kudil or home and questions him about the need to build one reminding him that he was already in the path of Gnana. Swami dropped the idea. I thought the divine had dropped the need for me to build a temple for them then too. But it was not to be.

Agathiyar asked me to have his bronze statue made in Swamimalai and place it at the Jegathguru Sri Raghavendra Mritiga Brindavanam that was to be constructed back then in 2009. His statue arrived on time but the Brindavanam saw some delay in completion. As if knowing that there would be a delay Agathiyar asked that he be placed in my home while awaiting completion of the temple complex. When the Brindavan was completed and the time came for him to move, he did not utter a word about moving. When I was pressured for an answer whether he was coming over, I told them he was not. When I was doubting my action in stopping him from going over, Agathiyar tells me that he had chosen to remain in my home.

When Tavayogi moved to his new temple/ashram complexes closer to Methupalaiyam in 2016, I thought my contribution in building a temple for the divine had come to a close with the completion of my guru's wishes. But in 2018 Lord Muruga comes to remind me that there was still a need to build a temple for him. As he spoke in the Jeeva Nadi I was asking him in my thoughts, "Oh Lord, why another temple when you have numerous temples already in existence?" As if to answer my subtle thoughts, he replied that "Yes I know of the existence of all these temples. But I want you to build one for it shall be different." As I had kept my silence, not promising anything at that juncture, and seeing that I had not initiated the move towards fulfilling his wishes, he sends Agathiyar during a temple celebration that we held at Carey Island to come within a devotee to remind me again. As I stood silent before him not wanting to commit to this humongous task, Agathiyar told me that my home was no more conducive for he had big plans for me and my place. As I remained silent Agathiyar replied that he would do it. When my wife came up to him later, he spoke to her too that we needed to move as the premises had shrunk in size and were no longer able to cope with the crowd that he would bring along. But at the end of the duration in October of last year, after an 18 month grace period that he had given to see the fulfillment of their desires, he told me that it was not necessary for me to move. He revealed that he had tested me if I had harbored and carried the desire to engage in the massive task. I had passed his test.

This was mysteriously followed by a sudden change in direction for us at AVM. All the religious events and acts of charity were brought to a stop abruptly. One fine day last year as I sat alone and removed each member from our AVM Whatsapp group and its charity arm Amudha Surabhi (AS) and as the members watched in horror and stood mystified as to why I destroyed the very medium that we worked hard to build, I too was doubting my action, whether it was right or wrong. Agathiyar came to tell me that it was his doing. The reason: knowledge had been dispelled to others. It was time they took up the knowledge and performed individual prayers at home, chanting the names of the Siddhas, lighting the Homa, perform charity with their families etc. As for us, we had to move on now. We cannot wait for others to catch up on us any longer. We had to go within. This was the right moment for us to engage in Yoga and move into Gnana. Agathiyar asked us to revisit Tavayogi's teachings on the Asanas and Pranayama. He came with Ramalinga Adigal to guide us further on the intricacies of these practices. A handful of us have taken to this practice.

Today I understand why he broke the congregation that came together as AVM. It was slowly becoming a temple. Except for a few who actively engaged themselves in the preparation and execution of its events both religious and charitable, others turned up to watch, pray, and leave. They did not engage directly and actively in Sariyai, Kriyai, and Yogam as the Siddhas wanted. We were at times asked to light a lamp on behalf of others. We stood in as proxies and middleman defeating the very purpose of coming to the path of the Siddhas. Many came as devotees and left as devotees, as it would be in any temple worship. Agathiyar tore it all down. His intention was to get them to come, see, and conquer; watch, learn and put into practice and bring it back into their homes. Only a handful practiced the teachings of the Siddhas, personally reciting their names, lighting the homa, and watching their breath. The majority began to worship Agathiyar and the Siddhas but did not walk their path. They replaced worship of the deities at the temples with the worship of the Siddhas. Otherwise, all else was the same. What is the difference between temple worship and Siddha worship if we only bring our hands together and ask for favours as in the temples? The Siddhas want us to become Siddhas too, not merely worship them all life long, longing for favours.

Worship at temples does not bond us to the divinity residing within its walls. Only by getting on the ground and taking up personal worship can we build a personal relationship with the deity of our choice. Only when we take to performing rituals and worship personally, a bond and connection are formed.

The Siddha path is not similar to the Bhakti path, says Agathiyar finally. It has to be lived and experienced. Hence I understand fully well why Tavayogi took me into the forests and caves on the very onset of my journey rather than talk about it. He set me to do Homa while Agathiyar set me to do abhisegam. He taught us Yoga techniques that today Agathiyar and Ramalinga Adigal have come to expand on. Each time they came they asked us if we are doing it? So did Supramania Swami asks me if I was doing tavam? He kept reminding me to continue my tavam. Supramania Swami told me that no effort goes to waste. Ramalinga Adigal tells us that the only way of showing our appreciation and gratitude towards them was by putting in the effort.

In complying with my wishes in not wanting to be caught in beginning a venture of a physical nature and being tied to it till the end, being shackled to it, be it the most divine and noble a deed, the divine who understood my stand obliged me; although they did test my hold on my stand. Seeing that I could not be lured by the gifts of the Nadi, a Peedham, a high standing in the eyes of the public, etc, that they had mentioned that would come my way, finally, they gave their very selves to this beggar. Today I rejoice in the breath that moves within me; that brings coolness and bliss within. I rejoice in reading these posts just like you do, ingesting, understanding and imbibing the words that flow from him. What else can a man ask for?

STORY TIME 1

"Each day there is a story that deserves to be told, because we are made of stories. I mean, scientists say that human beings are made of atoms, but a little bird told me that we are also made of stories." - Eduardo Galeano 

This quote by Eduardo Galeano, "an Uruguayan journalist, writer, and novelist considered, among other things, "global soccer's pre-eminent man of letters" and "a literary giant of the Latin American left", appears in the opening scene from "Shadow World" too. Indeed we are made of stories, many forgotten with the passage of time and yet many equally retained in memory. This is my story but I won't have a story to tell if Agathiyar, Supramania Swami, and Tavayogi did not come into my life. So it is in fact their story.

When Agathiyar told me to chant his name 100,000 times upon his arrival on our shores in January of 2010, having been cast in bronze in Swamimalai in the replica of his granite statue at Agasthiyampalli, I was figuring how I was going to carry out this feat in achieving the said figure? Referring to Mataji, she asked me "Why are you attempting it alone? Gather family and friends to recite together." So taking her advice I called them over. But we managed to only chant 45,000 in a span of two hours. We had to give up as most of us lost our voice by then. I was saddened and disappointed that we could not reach the targeted number and could not fulfill his command. But the most compassionate father came later in a Nadi reading and told me that he had accepted our puja. 

If I had all this while thought that we had placed the effort in reciting his name 45,000 times, he tells me subtly that even that was his doing for it is he who lives in us; for it is he who drives us in spirit and breath and physically drives us to do things too. So it is not us but him in us who gave life to the otherwise lifeless statue by using us as a tool and medium. It is his play on his stage. We are mere vessels I understand these days. So there is nothing to fret about, be angry with nor become upset and worried about. When he tasks us he shall provide the means too. Today I understand pretty well that the numbers are not important. It is our intent and effort that they see.

An Indian citizen from Delhi used to fly to Kuala Lumpur for a Nadi reading regularly. Once she was told to feed the fish, birds, and monkeys. Since all these animals can be found at one place in the premises of Lord Murugan's temple at Batu Caves she headed there having bought the grains and fruits. She fed the fish and birds but surprisingly there were no monkeys to be seen. Disappointed she left the fruits aside and returned. On her next visit for a Nadi reading, she was surprised that Agathiyar told her her Parikaram or remedies had been accepted.

Similarly, when my sister was asked to pay homage to Lord Dhakshanamurty every Thursday, she became worried that she could not fulfill the obligation because the nearest temple that housed the Lord was some 35 kilometers way on Penang island. She would have to battle the evening jam to reach the island temple in time for puja. I told her if he was giving us a remedy it would definitely be within our means to perform. True enough, she came to know later that there was a shrine for him in a temple in her town itself.

My father-in-law was asked to do the Surya Namaskar asana recently by Agathiyar. He is 82. Although my father-in-law gave up on the onset, Agathiyar pointed out to us that there is no age limit.

Neither is there the right age to begin doing asanas. I was surprised to see that the movements my granddaughter did as a toddler where she spins around, was in fact "Rite Number One" in the Tibetan tradition of yoga.

The CGI video animation movie "Alita: Battle Angel" is the story of "a cyborg who awakens in a new body with no memory of her past and sets out to uncover her destiny." Her story is quite like ours too. A line from the movie goes: "The body is but a shell; it is not bad or good it is all up to you." We have been given the perfect tool - the human body - that itself is the greatest miracle, to be used for the divine purpose. But it has been hijacked by the mind that wanders in search of pleasure. We are continuously reminded to make good use of it before it is too late with each passing away or the death of a man. Impressed by Ramalinga Adigal and Jeganathar who followed his teaching, become Light, I asked Tavayogi in the early days of our relationship, to see him perform the same feat too. I really wanted to witness my guru follow in the footsteps of his gurus and join their fold. But Tavayogi humbly and politely told me that he too had to come back to take another birth and that he could not achieve the state as he had gone beyond his sixties. This feat had to be achieved before then while the body was in perfect harmony with the universe. However he told me that what he could achieve in this birth was only Sahaja samadhi. I did not question him further. Neither did I research on this particular samadhi mode.

From http://wanderling.tripod.com/sahaja.html we understand today what he had meant then.

"Holding on to the supreme state is Samadhi. When it is with effort due to mental disturbances, it is Savikalpa. When these disturbances are absent, it is Nirvikalpa. Remaining permanently in the primal state without effort is Sahaja."

When he passed away after he was discharged from the hospital devotees of Agathiyar and former followers of his questioned how he could succumb to such pain and die like anyone else, we were saddened by these inconsiderate talk. When his demise was mentioned as death or மரணம் by some quarters, Dhanvathri came and told us to ignore what others might say about his death and instead cleared the air telling us that Tavayogi had indeed attained samadhi and would continue to guide us as light. Recently Ramalinga Adigal came to assure us that he is with us in the form of light. He told us that even as he was speaking to us, Tavayogi was with us in the form of light, confirming Dhavantri's words. Tavayogi being the humble person we all knew him to be, either downplayed and did not publicize his achievements and state or was not aware of the degree or results of his achievements and its relevant state. Ramalinga Adigal tells me that the devotion we had towards him had a part to play in him achieving the state, reminding me of my first guru Supramania Swami's request that I carry on my tavam or austerities so that he could attain a higher state of consciousness. I understand today that we are all connected. Just because we do not see the connection doesn't mean it is not there. Those in the lineage of the masters and gurus help them achieve higher levels and stages of evolution on the spiritual ladder just as the master or guru helps the students achieve a certain stand. It is two-way traffic. We each help and serve the other, both master and student. Even the Siddhas are known to perform the Yagna during the full moon prayers, looking up towards their gurus. An episode is mentioned in Siththan Arul of how the Siddhas performed libation to Lord Shiva in a temple with 16 items on the Full Moon night. Agathiyar through a Nadi reading for Jnana Jyothiamma had requested her to perform the Sodasa Siddhar Pooja, an elaborate ritual for the Siddhas, aided by the Nadi Nool Aasan. Going through the net, I understood a typical Sodasa Pooja would comprise 16 elements.

Since Agathiyar said that our chanting of his name shall inject life into the bronze statue of his, I realized that we are indeed powerful machines that when the mind is set to do things it could achieve everything it desires. Hence we are directed to subdue the mind and divert it from its lure towards material things that are impermanent and bring it towards spiritually elevated thoughts and being. And so our journey too took a sharp turn with the coming of Agathiyar, Supramania Swami, and Tavayogi.

Our parents brought us into Sariyai, the very first step in devotion, pointing us to the statue or picture and telling us that that was God and showed us by example this simple but much-needed form of external worship. The Sariyai we knew of back then was the worship of idols made of earth, sand, rock, and an amalgamate of metals, all retrieved from the bosom of Mother Earth. Unknowingly back then we had already engaged in the worship of the very first primary and grossest of the five elements or Pancha Maha Bhutam, the earth. Back in the confines of our humble home, we were brought to sit together in prayers before the numerous pictures of deities at our altar.

Bringing us to his path Agathiyar introduced the act of doing Dharma and service to others. He brought us to include rituals in our home puja including libation or abhisegam. With the coming of our gurus in physical form, we were introduced to chanting the name of the guru and mantra japa following in the footsteps of Supramania Swami and recitation of the names of the Siddhas following in the footsteps of Tavayogi. We began conducting the ritual of lighting the sacred fire or homa as instructed by Tavayogi. Hence began the next state Kriyai. In Kriyai we saw ourselves introduced to the worship of the second primary element that is fire as in lighting the Yagna and Homam.

Soon Tavayogi who instructed me to purchase a Homa Kundam or copper vessel to light the fire pit and start doing the Homam on my own, came again to instruct me to purchase a copper vessel or kumbam to place water in and showed me the worship of the divine in the Purnakumbam, leading us a step higher to worshipping the element of water.

Although Tavayogi had given us a treasure-house in the form of asanas and pranayama techniques way back in 2008, and its teecha mantra even earlier in 2005, it was only recently that Agathiyar had asked us to start doing it again after bringing a halt to it for many years to enable my back to heal from the sudden expanse of energies as a result of doing the practices. As Tavayogi told me back then that the breath was indeed God, Agathiyar and Ramalinga Adigal have asked us to observe, watch, and become aware of our breath. Through Yogam we were slowly introduced to the worship of the breath (air) as in the pranayama practices. Agathiyar has asked that we begin kumbakam or holding the breath with the count equal to the first teecha mantra we received from the guru. All our practices were customized by the guru to suit our temperament and condition as students rather than have us pick it up from books and others and bring untold miseries and danger upon us.

If worship to the idol and picture brought us to worship the guru and the divine with a form, Mantra japa brought us to worship the guru and divine as sacred sound and its related vibrations. The worship of the Yantra was in turn worship of the divine in abstract form. Soon Agathiyar and Ramalinga Adigal came to asked us to kindle the light both in the external lamp and within us as the internal flame. We moved to worship of the formless. Thence worship of the divine as the light was introduced. Tavayogi explains to me that the light they referred to was not the physical flame itself but the ambiance and brightness that engulfs the room or space as a result of lighting the lamp, making the space visible to us, as opposed to an otherwise pitch darkness. We were brought to worship the element ether or space outside us, that is invisible but yet envelops us all around. Traveling within, on the other hand, we shall venture the path of Gnanam through the practice of concentration and watching both the breath and the sacred space within the cranium, the ether. In Gnanam we merge in ether or space in the worship of the self or Atma, where we shall come face to face with our soul, or Jeevatma, our true self, and realize its existence since time immemorial and how it and we are in fact a part of the bigger Paramatma.

In all these modes of worship, we see a pattern form that of cooling the divine or குளிரவை. Agathiyar used to come through the Nadi and reveal his pleasure in seeing us conduct home puja where he says we cooled him through singing his praises. He also mentions that the souls whom we fed too had been cooled down when the fire of hunger was extinguished. This was Sariyai. Soon we cooled him down by giving him ritual baths and showers, indirectly cooling ourselves as he is in us too, residing within our hearts. This was Kriyai. In Yogam the vigorous breathing techniques helped tap into the cosmos and brought within us a large volume of prana. As a result of the continuous practice of Kriyai and Yogam, it aggravates the internal heat leading to the rise of Tava Kanal or the fire of austerities. With the practice of just watching the breath without control or pranayama, as done earlier, the prana from the consciousness is made available by just bringing the awareness to the breath. The cosmic energy or prana begins to run through all the nerve channels and revitalizes the chakras, cooling the whole constitution. The heat from the tapas is cooled by the prana that flows within. Finally sitting in silence seeking Gnanam, the ambrosia that wells up in us drenches us to the very core bringing about bliss beyond description, and cooling us yet again.

It has been a beautiful journey of understanding together with the practices. As we actively engaged in individual home puja, then group puja, and later temple puja, Seva, or service and feeding the hungry was thrown in to bring balance to our lives. We were told then that this was the greatest deed. Walking hand in hand with Sariyai and Kriyai, we were brought to Yogam at the most appropriate time imbibing the teachings of our gurus and the Siddhas. Following their teachings soon we introduced the path or the way of the Siddhas to others too. We were then told the greatest deed was to spread the teachings of the guru. From external puja to an idol, that came from the earth element; followed by puja to the sacred Homam and its element of fire; that in turn led to puja to the Purnakumbam or the element of water; finally we were brought to the worship within, to internal puja that of observing and worshipping the breath. Ether that is visible and reflected when space is lighted is worshipped eventually as Light.

Prophecies and predictions don't hold water unless prayers and effort are placed towards it. Similarly effort is required to attain any state for the matter. In all these we saw the results of our efforts. We were not schooled about the Siddhas and their ways but instead we were led to walk the path with them, doing what comes to them naturally. After placing our efforts towards achieving the goals set by the Siddhas, we wait with patience for their grace. A piece of clay can evolve into a beautiful piece of artwork, statue, or pottery in our hands. Similarly the divine takes us and molds us into his likeness. Coming to live in this world we become a part of prapanjam. When we go within prapanjam soon comes within us. Faith, belief, effort, grace are milestones along the way, that culminates in attaining the goal - the bliss that comes in silence or சும்மா இருக்கும் சுகம். 

GETTING CONNECTED TO NATURE

Siddha Heartbeat salutes these individuals and groups for caring for Nature. Just watching these scenes brings calm and serenity, peace and bliss within. Imagine what it does for those living there or have had the opportunity to come close to nature in its very nakedness. 

UNDERSTANDING THE TATTVAS 3

Tavayogi would sing Ramalinga Adigal's plea இன்று வருமோ yearning for the day when he could join the rank and fold of the Siddhas 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 sang this verse to Agathiyar, he questioned me asking if I knew its meaning? I told him I only knew how to sing but never understood its meaning. Agathiyar says, 

"வெளிக்குள் வெளி கடந்து" அப்பொருள் அறிவாயா? உன்னை நீ முழுதும் அறிந்து உன்னைச் சுற்றி இருக்கும் கணங்கள் அறிந்து எதுவும் நிலை அற்றது என்று நீ அறியும் அத்தருணம் வெளிக்குள் நீயே வெளி கடப்பாய். அத்தருணமே சும்மா இருப்பது."

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 "the company and assemblage or association of men formed for the attainment of the same aims" or "council or assembly convened to discuss matters of religion or other topics" (Source: https://en.wikipedia.org/wiki/Gana); and come to 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. Everything dissolves into IT; a state of sunyam or void or silence. When we go within its silence is heard. Mere or sheer existence in its presence is known. No labels, forms nor sound. Just existence. This is the state mentioned by Agathiyar.

Ramalinga Adigal came to bless us and asks that we continue to take the Holy Feet of "Appan Agathiyan" as he addresses Agathiyar, as Satguru, and that he would help remove the veil of ignorance in us and show us to Arutperunjhoti. "His holy feet shall be salvation for you. He is all. Go deeper. He shall take care. He shall bring you to the light", he added. "Agathiyar shall set aside the veil that hides Arutperunjhoti from you", he promised. "Since you came to Agathiyar and his path, he will be the guiding light", he says. He asks that if we continue on his path, Agathiyar shall lead us to Arutperunjhoti. Agathiyar shall remain a guiding light for you, then, now and forever."

அருட்பெருஞ்ஜோதி ஆண்டவர் உங்களை ஆசீர்வதித்தார். செல்லும் வழி சரி. நீ பற்றிய பாதை அகத்தியனின் பாதை. நீ பற்றிய பாதம் அகத்தியனின் பாதம். நீ பற்றிய பாதம் உன்னை கரை தேற்றியது. இனி காண்பவை அவனை மட்டும். ஆழ்ந்து போ. அகத்தியன் பார்த்துக்குவான். அகத்தியன் அருட்ஜோதியை நோக்கி அழைத்து செல்வான்.

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...

திரை விலக உங்களில் இருக்கும் ஜோதி அதனை சுடர்விட செய்யுங்கள். என் அப்பன் அகத்தியன் உங்களுக்குள் வந்து அத்திரையை விலக்கிவிடுவார்.

அதுவே இப்பாடலின் பொருள். என் அப்பன் அகத்தியன் உங்களுக்குள் இருந்து வழி நடத்தி வருகிறார். அவன் வழியிலே நடந்து வாருங்கள். அத்திரை விலக்குவதற்க்கு அவன் அருள் புரிவான். அருட்ஜோதி உங்களை ஆசீர்வதித்தது. அருட்பெருஞ்சோதி ஆண்டவர் உங்களை ஆசீர்வதித்தார். செல்லும் வழி சரி. அகத்தியன் அருட்ஜோதியை நோக்கி அழைத்து செல்வான்.

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. There is a need to shed the veil or curtain. The means is to light the Jhoti or light or flame in us. "Our Father Agathiyan will come within you to draw the curtain aside. That is the meaning of the song. My Father Agathiyar is in all of you bidding his will. Follow in his path. He shall assist you to drop the veil. Arutjhothi blesses you. Arutjhoti Aandavar blesses you. You are on the right track. Agathiyan shall lead you to Arutjhothi", hails Ramalingam.

Agathiyar comes to show the way too. He tells us that 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. This monumental task that lies ahead of us is accomplished only by going within. As the layers are peeled and the curtains removed pure understanding dawns upon us on this internal journey. Maya that is also a product of creation leaves us for good, revealing the truth. Ajai Kumar Chhawchharia adds,

"This Prakriti is also known as Maya which is the delusion-creating powers of Brahm, the Supreme Consciousness. So, in the final step of purification, it is obligatory to remove this Maya altogether."

Maya he says gives us the erroneous and mistaken notion that "the pure consciousness that is the true self of all living beings" is gross in nature consisting of elements of varying degrees of grossness and that this body lives in a world which also consists of elements in varying degrees of grossness."

Ajai Kumar Chhawchharia adds that "a thorough cleaning and rinsing of the inner-self is required so that all forms of delusions and misconceptions are removed." 

"When both the Maya (delusions and their attendant misconceptions and hallucinations) and the Prakriti (a person’s natural habits, inclinations, and temperaments) are eliminated", the practitioner "is freed from all of their tainting effects."

"This results in his ability to relate himself with his truthful and immaculate form as the ‘pure consciousness’ rather than the gross body as well as the gross world consisting of the five elements in their varying degrees of grossness. In other words, the ‘self’ of the individual merges with the ‘cosmic Self’ or the cosmic Consciousness of creation known as Brahm."

"In this way, the seeker/aspirant/worshipper should meditate for some time and imagine that he has merged himself, i.e. his Atma or soul, with the supreme Soul called the Parmatma (the cosmic Consciousness known as the supreme Brahm) so as to become inseparable from the latter."

When there is no distinguition between the subject and the object all that remains is oneness. 

"Then, after recovering from deep concentration and meditative trance, he should imagine that his body is being recreated from that supreme Brahm by following the reverse sequence of events. This newly created body will have been purged in a symbolic way of all the sins and faults which were present in the worshipper’s earlier body."

This is akin to recreating the self, based on new norms and a new blueprint that is in accordance with the desires and wishes of the divine rather than that which is tainted by impurities of the 5 primary elements and karma.  

Ajai Kumar Chhawchharia explains that,

"When the enlightened ascetic is able to experience the presence of the supreme transcendental source of eternal bliss and peace known as Brahm in the region of the Vyom Chakra and the Brahm Randhra Chakra by focusing the attention of his mind and the energy of his vital winds called Pran there, he experiences the presence of Amrit (the elixir of eternity and bliss) in the head."

"He is able to vanquish thirst and hunger (for worldly things, sensual pleasures, and material comforts) along with overcoming the bad effects of all (spiritual) poisons. That is, by becoming Brahm-realised and experiencing its attendant spiritual ecstasy and bliss, the ascetic has nothing more to desire and wants nothing in this material world. The enjoyments and comforts of this material world are transient, artificial, and inconsequential as compared to this spiritual high of ecstasy and bliss experienced by Brahm-realisation. He is deemed to have overcome all spiritual hurdles by way of overcoming the numerous faults and imperfections that create uncountable obstacles in his spiritual progress and reaching of the ultimate goal of emancipation and salvation."

"Theoretically, it is like taking a new birth with a detoxified and purified body. The worshipper becomes a different person from his earlier self, ... Hence, the body has been purged of all earlier impurities and has now become worthy to worship the Lord who is immaculate, holy, and divine. The all-pervading, omniscient, omnipotent, attributeless, almighty, all-encompassing, and auspicious supreme Soul is present as the seeker’s or worshipper’s Atma in his own body. This process is deemed to be the best way for the symbolic purification of the body that is needed to offer worship to the Supreme Being."

Hence the best offering a devotee could give to his or her creator is to offer himself/herself. This is the true sacrifice not slaughtering another life or making offers of existing things that in the very first place is his to credit. Even this offering of the self is tainted with ego when we come to understand that the self too is his, to begin with. When Agathiyar came around asking others what they wanted and finally came to me. I had nothing to ask for myself. But as I really wanted to give back to him for all his kindness, compassion, and grace I thought that taking more births and serving him would be the answer. But he questioned me back whether that was what I wanted prompting me to hold back my wish. I knew something was not right. Then I recalled how Tavayogi lamented that people came to him asking to solve their marital, financial, and other petty problems that according to him could be solved by themselves using the brain or arivu. He was saddened that no one had asked for Gnana. I discussed this with Mahin over the phone. The next time he came he told me that I had asked for Gnana, listening on to my earlier phone conversation with Mahin. He went on to show the way and the means telling me subtly that that was what we ought to seek from him. Even that he told me was not his to give but that we needed to work for it. I needed to put in the effort. Later when Ramalinga Adigal came along he asked to continue what I was doing. I asked him how I could repay for his kindness, compassion, and grace, he told me the same, that I needed to put in the effort. Giving our best shot and effort in all the tasks allocated to us is a sure way of pleasing them. That is the only thing they ask of us.

UNDERSTANDING THE TATTVAS 2

Just as creation is a result of the Pancha Maha Bhutam coming together, the body too is a product of these five elements made in the ratio 1 1/2 part earth; 1 1/4 part water; 1 part fire; 3/4 air; and 1/2 part sky, totaling 5 in any given circumstances. The body that is a composite of these five elements, in their respective and ideal ratios sustains itself and remains in good health. Ajai Kumar Chhawchharia at https://tulsidas-ram-books.weebly.com/my-books.html details the formula that went into the composition of the Pancha Maha Bhutam.

“The supreme creator or Lord called ‘Isha’ took fractions of the five primary elements (i.e. sky, air, water, fire, and earth) that he had created first to create the gross bodies of the individual creature as well as the gross body of the entire creation. In other words, the same ingredients were used by him to mold the individual creature’s body as well as the rest of the creation."

• The ‘earth’ element was used to create the skull, skin, intestines, bones, flesh, and nails. 
• From the ‘water’ element he created blood, urine, saliva, and sweat, etc. 
• From the ‘fire’ element he produced hunger, thirst, heat, infatuations, passions, lust and sexual instincts, etc. 
• From the ‘wind or air’ element he crafted the virtue of ‘motion and activity’ such as walking, sitting, getting up, going places, breathing, speaking, etc. 
• And from the ‘sky’ element was produced such traits as Kaam (worldly desires, passions, yearnings etc.) and Krodh (anger, vehemence, wrathfulness, short temper, indignation etc.). 

"The gross body so produced from these fundamental primary elements naturally had all the traits that were inherently present as an integral part and defining attributes of these individual elements. Therefore, the body of the creature exhibited all the attributes and characteristics present in the ingredients used to make up its body."

By taking the building blocks and its essence from the five elements, it took on its dosas or impurities too. With these, the karma of past actions came to be assigned hence taking a human form that was impaired by these two factors.

"The body that the creature assumed further depended upon the cumulative effects of the deeds which the creature had done in the past. Since the body took birth in as much it had ‘come into being’ and was ‘not eternal and without a birth’, it had to pass through various stages of change and development (i.e. evolution) such as childhood, etc., and had to suffer from their accompanying sufferings."

Before a herb is picked and consumed, the Siddhas have relevant and potential mantras to repel and eradicate the curse or Saabham that comes with the plants. Mataji shared them with me. The picking of the herbs is followed by several procedures to cleanse the herb of its impurities or dosas that come with it. This was shared by Siddha Practioner Arivan. So did they specify procedures towards transforming the physical body from the state of Asuddha Deham, from one that is impaired by impurities to Suddha Deham, or one that is cleansed of them. Hence we understand why Agathiyar engaged us in a thorough cleansing of the house - to make the body an appropriate vessel to receive and accommodate the divine within.

The Siddhas remind us to ensure the ratio of the five primary elements or Pancha Maha Bhutam is maintained well to prevent ailment and in worst cases death. How can then one watch 24/7 over these tattvas? Through ridding our Karma as in performing parikarams or remedies and the periodic acts of doing charity; taking only Satvic food at least once a week for a start; taking specially prepared laxatives once every 4 or 6 months to flush out the toxins and dosas or impurities; and by retraining our breathing pattern and controlling the breath with pranayama and connecting with the prana from the consciousness, that opens the valves and the nerves, clearing the passages for the prana to travel within. With watching the breath, and bringing our awareness to it, the Jeevatma or individual soul is united with the Paramatma or the source, momentarily initially and permanently in time to come.

It is rather timely that Agathiyar too has brought us to watch the breath after having us go through the other phases. It all began with,

• Karma Suddhi or eradication of our  Karma, on the very onset of our journey, that is a major component, that is reason enough to take birth repeatedly, through acts or parikaram or carrying out remedies, doing charity, conducting the sacred fire rituals, and most importantly recitation of the names of the Siddhas.
• Dhega Suddhi or cleansing of the body by restricting the urge to consume more than the body needs, abstaining from consuming processed food and opting for Satvic food rather than those of Rajasic and Tamasic nature. If doing remedies or parikaram cleared out karmic debts, abstaining from consuming Rajasic and Tamasic food and consuming only Satvic food brings within pranic energy that repairs, builds, and rejuvenates the body.
• Bhuta Suddhi or cleansing of the elements in the physical body through taking for instance Agathiyar Kuzhambu, a purgative, specially prepared the Siddha way, rids the body of excess Vata, Kapha, and Pitta and brings the proportions of these three dosas to a balanced state.  If doing remedies or parikaram cleared out karmic debts; abstaining from consuming Rajasic and Tamasic food and consuming only Satvic food brought pranic energy within that repaired, built, and rejuvenated the body;  taking a laxative prepared the Siddha way, rids the body of the three dosas bringing balance and renewed physical and mental health.  
• Nadi Suddhi involves breathing techniques to clear the nerves and channels for Prana to flow through unobstructed and the Kundalini Sakti to traverse through respectively. If doing remedies or parikaram cleared out karmic debts; abstaining from consuming Rajasic and Tamasic food and consuming only Satvic food brought the essential pranic energy within that repaired, built, and rejuvenated the body; taking a laxative prepared the Siddha way, rid the body of the three dosas bringing balance and renewed physical and mental health; cleansing the airways brings in fresh and large supplies of prana that combined with all the earlier measures prepares the body to become the perfect vessel for the divine to take abode in us. 

Just as Ajai Kumar Chhawchharia speaks about how "the process of Bhut Shuddhi or purification of the elements is of paramount importance during worship rituals", he goes on to explain the importance of formal purification of the five Bhuts in us too, showing us the way too from the Upanishads. The process essentially consists of imagining the merger of the Pancha Maha Bhutam, one by one, into a single entity, and "finally into super consciousness or the supreme transcendental Brahm." "This process purifies the body as it does away with its grossness and transforms it into the subtle pure consciousness," says Ajai Kumar Chhawchharia. He provides a detailed account of the process of imagining the body part and its associated element, shape, mark, color, and the Beeja mantra associated. Ajai Kumar Chhawchharia leads us progressively conquering each element one by one, bringing it to merge into its source of origin.

"All these five elements should be merged with one another in a sequential form, beginning from the earth at the bottom of the body and going right up to the cranium where the sky element is located. In other words, the earth is made to submerge itself into the water element, the water into the fire element, the fire into the wind element, the wind into the sky/space element, and finally the sky/space element is freed from its confinement inside the skull to assume its original form as the vast, infinite, measureless and endless cosmos called the Prakriti or Nature in its macrocosmic dimensions. This Nature is without any specific attributes and is all-pervading and all-encompassing."

"When his mind is engrossed and focused in meditating upon the earth element and contemplating about it, he acquires the mystical powers that allow him to take his mind to any corner of the earth, even in beyond it to the nether world called Patal. That is, this mystical power empowers him to transcend all physical and geographical barriers that usually impede the reach of an ordinary man, and his mind can go anywhere without any hindrance. He can think of everything that exists on this earth, and his mind can even visualize what is hidden inside the bowls of the earth and beyond it. While living on one part of the earth, he can know what is happening on its other side. This also would imply that nothing in this world would ever influence his mind and captivate it by trapping it in its charm and preventing it from breaking free from its shackles and proceeding ahead."

This entrapment is what Agathiyar tells us is difficult to come out of. But he does not give up hope on us. He gives us techniques to pursue and combat the onslaught of the forces of Maya that have engulfed us in its charm. There is yet a long way to go. 

"When his mind is engrossed and focused on meditating upon the water element and contemplating about it, he has nothing to fear from this element. That is, he need not fear any harm being caused to him from water in any form, such as drowning in it or suffering from any waterborne disease or some internal medical problems arising out of the water such as edema of lungs (a condition caused by excess fluid in the lungs. This fluid collects in the numerous air sacs in the lungs, making it difficult to breathe), dropsy of tissues (the swelling of soft tissues due to the accumulation of excess water) and other diseases due to misbalance in the water content of the body."

"Similarly, when his mind is engrossed and focused in meditating upon the fire element and contemplating about it, he has nothing to fear from this element. That is, he cannot be burnt by fire; his body never has to suffer from lack of vital heat and energy; he never suffers from fever and other diseases due to misbalance in the fire element in Nature. Besides this, his speech acquires all the potent of this element because fire is said to be an integral part of the faculty of speech. He has proper eyesight because again the fire and its light are responsible for the faculty of sight to function properly. He has not to suffer from a lack of hunger or digestive problems because the fire is responsible for the proper functioning of both."

"When his mind is engrossed and focused in meditating upon the air/ wind element and contemplating about it, he is deemed to have acquired the ability to move in the sky like birds. That is, he becomes so light that he can float in the air."

He who has come this far has conquered the elements. He who has come this far is beyond the effects of the planets. He who comes this far if consumes poison lives yet. He is prapanjam and the prapanjam is in him. He is indeed a Jeevamukta then, living in the world yet living apart from it. Ramalinga Adigal expresses a similar state in his தனித் திருஅலங்கல்/ tanit tirualankal from his Thiruarutpa.

155. 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.

UNDERSTANDING THE TATTVAS 1

As Agathiyar brought us to wean off our hold on the multiple facets of Sariyai and distinctive rituals in Kriyai after having given us these direct experiences and slowly led us to go within with the aid of the instrument of Yogam, he told me that there was a need to learn about the tattvas or உடற்கூறு தத்துவம் first, before we could venture into the intricacies of Yogam, asking me to refer to Tavayogi's book "Andamum Pindamum" and "Atma Gnanam". Browsing through his book, I found the reason for Agathiyar and later Ramalinga Adigal to point us to the study of this subject, clearly stated by Tavayogi in his text.

மனிதனான ஜீவனிடம் அனுபவமும் சிந்தனையும் கூடி அறிவு பெருக்கம் ஏற்பட்டு தன் காரண நிலை நாடி ஆராயும் போது புறநிலை நாடி ஆராயும் பொது அந்நிலையில் தத்துவ விளக்கம் ஏற்படுகிறது,

With the relevant experiences and a bit of inquisition and curiosity comes a flood of knowledge as the dam gives way. True to Tavayogi's writings, we stand today at this doorway willing to know, learn, and with this knowledge venture on a new adventure into new frontiers and unchartered territories. Cracking my head trying to comprehend these teachings, I come across a comprehensive and detailed account of the subject written by Ajai Kumar Chhawchharia in his "The Mahavakyas of the Upanishads".

The Siddhas who researched vastly on the subtle unseen causes and its effects that are visibly reflected in the external came to understand the tattvas and recorded their knowledge of the 96 tattvas and the 64 kinds of learning, 18 Puranas, and 48 branches of scientific knowledge naming it Siddhaveda. After extensive discussions held amongst them at Alagan Kulam they presented their work to Lord Dhakshinamurthi for his perusal. The Siddhas categorized the human body into 96 tattvas that have come to be known as the Siddha Anatomy. These tattvas form the basis for the growth, sustenance, and the proper functioning of all the regulatory systems within us for the continued dwelling and inhabitation of the spirit and soul within. They drew up a concise blueprint of the tattvas for mankind to understand and use this knowledge to gain ground and momentum in ascending the spiritual ladder back to the source of all creation.

We are said to be a combination of the same five basic primordial or primary elements that form the building blocks of all of creation, the Pancha Maha Bhutam namely earth, water, fire/energy, air/wind, and sky/space, in descending order of grossness. This is seen as the first layer of elements or Tattvas of creation. These principal forces of Nature are responsible for the creation and coming into being, development and continued sustenance, and completion of every creation of the divine that we have come to know. "Their personified forms are imagined to be in the form of their patron Gods who actually control these elements and their functions in creation" says Ajai Kumar Chhawchharia.

From https://blog.good-will.ch/WordPress/2010/10/23/rishi-agastya-a-little-miracle-and-some-stories/  we read an interesting piece about Agathiyar, rather quite an interesting piece of information about how Agathiyar fed these elements by serving people food.

Last week I came across a transcription of a seminar given by Sri Kumar in the Nilagiri Hills in 1996 about Agastya, Master Jupiter. ..... He has great, round eyes, is often traveling with his disciples and loves to cook and to serve. Through serving food he likes to spread himself into the people and thus to adjust any imbalances in the mental, emotional, and physical bodies. 

In the scriptures there is the story that once a group of disciples in the Himalaya had the questions who is the one fasting most, and Maitreya told them, “It is Agastya, he never eats.” They wanted to see Agastya and went to him.

Agastya said: "Observe me for three days.” They were very surprised to see him cooking, eating and serving. He was not missing any meal, and every meal was from our standpoint very excessive in its quantity. After three days the group asked: "We have not understood your way of fasting.”

He answered: "In so far as you don’t feel that you are eating, it is fasting.”

He does not think he is eating. He lives in tune with the universal consciousness and in such a tune-up the food is given to all the elementals around him with himself as the channel. 

At AVM too he asked that we prepare food and serve him and all those who come over. Those who partake this blessed food will have their imbalances corrected.

பரமாணுவினால் பஞ்சபூதம் உண்டானது. இவ்வுலகம் ஐம் பெரும் பூத அணுக்களால் ஆனது. இந்த ஐம்பூத அணுக்களில் உள்ள ஒவ்வொரு அணுவிலும் 96 தத்துவங்கள் அமைந்துள்ளன. இந்த தத்துவங்களே மனித சரீரத்தில் செயல்படுகின்றன.

From the first atom, the Paramanu, the Pancha Maha Bhutam came forth, writes Tavayogi. The world emerged with these 5 atoms coming together. Each atom carried 96 Tattvas. These Tattvas function in our bodies too.

Ajai Kumar Chhawchharia compliments the above. "Brahm would be like the primary Atom which left to itself is neutral and inactive. It is only when certain changes take place in its core, such as the shift in the position of its electron, etc that the chain of reaction starts that would ultimately result in not only producing newer elements but releasing energy or absorbing matter from the surrounding atmosphere. The Varaaha Upanishad, Canto 1 is entirely dedicated to enumerating the Tattwas, starting from a single universal element that is known as the Param Tattwa, the Supreme Essence, to the 96 Tattwas. From these primary elements came forth the secondary elements that form the second layer of elements or Tattvas of creation. Finally came the tertiary elements - the various Anatahakarans, the various Vikaars and Vrittis, the three Gunas, etc, that would form the third layer of elements or Tattvas of creation."

As the body is relative to the universe around us, a study of the former will justify a study of the cosmos too. Tavayogi gives us an idea of how creation took place in his "Andamum Pindamum" and "Atma Thathuvam". He quotes from Supramaniar Gnanam 32 where it is revealed that at the beginning there was Sivan. From it emerged a sound. From that sound emerged Sivam or a spark, light, (or the divine spirit, as P.Karthigayan calls it), without a form or formless. The vibration that resulted was Sakti. The first vibration created as a result of the first sound was known as Akaaram (A). The vibratory waves that pursued as in the ripples in the water, came to be called Ukaaram (U). Maakaaram (M) was the field or the pond that helped contain these vibratory sound and its corresponding waves. The three came together as "THAT", that was to become the source of all creation. An assembly of these three came to be known as AUM. As we are part of the universe too, the physical body resonates with these vibrations too, functioning effectively.

From https://www.ananda.org/yogapedia/aum/ we learn the same that "AUM is the vibration by which the Supreme Spirit brings all things into manifestation. Paramhansa Yogananda has explained that everything -  all matter, all energy, all thoughts -  exists in AUM." We read further that "AUM, therefore, encompasses the three vibratory energies required to create, preserve, and destroy, and each of these energies vibrates at a different frequency. The three letters of AUM represent these three vibrations inherent in creation."

From https://tulsidas-ram-books.weebly.com/ we learn that "Before anything came into being, Brahm, the supreme consciousness and the ultimate truth of creation, known as Shiva, was established in his own radiant effulgence or self-illumination symbolizing his splendorous glory, majesty, and divinity. Hence he was called ‘Prakash’, literally meaning light. When he decided to deliberate and actually started the process of deliberation in order to start the process of creation, there was a subtle throb or imperceptible movement which transformed into a vibration. The waves generated by this initial vibration developed in the cosmic ether and gradually coalesced with each other to give rise to higher waves of higher amplitudes. This produced the cosmic sound called the Naad. Since the creation was conceived in the bowl of the cosmic ether, the energy of the initial sound was focused at a central point, called the focal point or the dot or ‘Bindu’. This Bindu contained the combined powers of both the male Shiva and the female Shakti like a dicotyledonous seed which produced the two separate entities called Shiva and Shakti. The union of these two resulted in the unfolding of the rest of the creation. Thus it will be observed that whatever exists in this creation can be traced back to this primeval Naad. Hence, the latter is called ‘Shabda Brahm’, or the Brahm as sound."

KR Sivakanthan in his "Sittargal Tathuvamum Yoga Neri Muraigalum", Tirunelveli Then India, Saiva Sitthantha Noor Pathippu Kazhagam, Chennai, 2003, writes on the subject of creation too. Creation began in Paraparam from which Param emerged. From Param came forth Sivan, Sakti emerging from it later, followed by Naadham. Vinthu emerged from Naadham, Sadasivam from Vinthu, and Maheswaran from Sadasivam. Uruthiran emerged from Maheswaran, Vishnu from Uruthiran, and Brahmam from Vishnu. Brahmam gave birth to the Pancha Maha Bhutam, which came about or evolved from each other. The five elements saw their beginning from the sky, from which came forth the element air. This gave rise to fire. Water emerged from the fire, and earth from water. Finally, man, animal, birds, plants, mountains, and rivers rose from the earth. The reverse takes place at the end of the cycle, all returning to the form from which they came forth.

In the context of Yogam, it is interesting to note that Akaaram is linked to the left eye and Ukaaram with the right. Tavayogi explains that the breath that flows through the left nostril is known as Akaaram and that running through the right nostril is Ukaaram, creating vibrations in Edakala and Pingala respectively. These Nadis vibrate creating further ripple-like vibrations, called Maakaaram, in the midst of the head. The spot where these three sounds and their related vibrations congregate is known as Suzhumunai. 

BATHING IN BLISS 2

Yuvarani shared Agathiyar's sayings in our group some time back, which carried a very profound and deep meaning.

உனக்கு வழி காட்டும் புனிதநூல் உன்னால் மட்டுமே எழுதப்பட முடியும்.
அது உன்னுடைய அனுபவங்களைக் கொண்டுதான் எழுதப்பட வேண்டும்.

You have to write your own guidebook for your journey, based on your experiences. Generally a guide, in this case, a book, is used to either start a journey, a process, or a procedure. We tend to take up a spiritual book, or a spiritually evolved person as a guide and follow its/his teachings. Here Agathiyar says that that book, that is to be your guide, has to be written by you, and only you. With their grace, this book that we write shall serve as a stepping stone for others to take the first step. Paramahansa Yogananda's autobiography did wonders when it mooted interest in me in wanting to know gurus or masters, for before that we only knew the divine as seen in the temples. He showed us many god-men in his book. Supramania Swami spoke about his gurus and showed me how a disciple connects with them placing himself as a role model. I learned Guru Bakti or devotion to the guru from him.

The guru comes only to show us the possibilities available out there. It is for us to take the step courageously. No two persons shall have the same set of experiences. Neither shall they react similarly. Hence there is a myriad of combinations, probabilities, and possibilities waiting to be discovered by each soul. As we walk this life, the experiences gained from our encounters will be the guide for our journey. This is how we evolve spiritually from being an ordinary man with all the flaws and shortcomings to become divine in nature, with godlike qualities. With experience as a teacher, we determine our destiny; we make our destiny. With the guru's grace, we break the hold of karma, that seems to be the reason or cause, and the planets, that are the tools or medium, that initiates and sustains the entire process, necessitating the appropriate forces, actions, and effects to apply on us, in a timely manner. D.C. Desai quotes Paul Brunton in "Divine Grace Through Total Self-Surrender",

Divine grace is a manifestation of the cosmic freewill in operation. It can alter the course of events in a mysterious manner through its own unknown laws, which are superior to all natural laws, and can modify the latter by interaction. It is the most powerful force in the universe. It descends and acts, only when it is invoked by total self-surrender. It acts from within, because God resides in the heart of all beings. Its whisper can be heard only in a mind purified by self-surrender and prayer.

When we walk the walk and talk the talk, the Siddhas come along with us and stay with us. Shantideva says "He makes us dead to our own existence and alive to his own." It is said that once a devotee is consumed by the love of Erai or his Guru, he begins to express the bliss outwardly, churning out melodies, songs, poems. The songs become an expression of his state of ecstasy, bliss, and joy. Saints having reached these exalted states of bliss have left behind extensive renderings, songs, and literature for progeny. Again these are the experiences of these saints documented as songs, for others to read, listen, and cherish in their hearts. These songs have a mystical nature in them as they shall unknowingly work wonders in the hearts of the listeners. As Tavayogi says they have the capacity to bring the listener to a state of Gnanam. Ramalinga Adigal of recent times documented his spiritual experiences, in the form of songs too, published as the Thiruarutpa. These compositions move the soul. They melt even those hearts of stone.

If the songs of the saints melted the hearts of the listeners, the philosophical meanings in these songs opened up their minds to the reality that was shrouded in veils or curtains. Manickavasagar in his திருவாசகம்/போற்றித் திருவகவல், sings that there are ஆறு கோடி மாயா சக்திகள் வேறு வேறு தம் மாயைகள் தொடங்கின that veils us. That many forms of Maya that veils us from reaching the truth. Once this veil is drawn aside by the grace of God he realizes that all that he believed existed were false and that they only seemed real in this realm of illusion or maya, just as a dream would seem real to us in sleep.

Agathiyar says, "உன்னை நீ முழுதும் அறிந்து உன்னைச் சுற்றி இருக்கும் கணங்கள் அறிந்து எதுவும் நிலை அற்றது என்று நீ அறியும் அத்தருணம் வெளிக்குள் நீயே வெளி கடப்பாய். அத்தருணமே சும்மா இருப்பது."

Its all a dream said Bharathi. The horizon is an illusion and so is everything else says the scientist, an idea placed before us by our saints including Adi Sankara.

On coming face to face with truth, reaching the source that is Sivan, we settle back into our original potential state until an unexhausted desire or vasana carried over has to see the light of the day and justifies another birth. When the partnering associates come together and agree upon that it is then time to reincarnate in the world to see through the fruition of these desires, we are born in this world again in another body.

Lately, Agathiyar has been asking us to revisit the Yoga techniques taught by Tavayogi, emphasizing on cleansing the Nadis and watching the breath. Ramalinga Adigal too came along to guide us further. Both Agathiyar and Ramalinga Adigal come again and again asking if we are adhering to their teachings and reminding us of the importance of placing concerted effort in practicing these techniques before the other stages are made known to us. Effort, effort and more effort seems to be the key word on this path. Leonard Orr observes in his book "The Yoga of Everlasting Life", the common denominators of the practices of all eight immortals he had met. Leonard Orr basically sums up the Siddha path.

Notice the main points are not intellectually stimulating. They are practices. They are not something you can learn. They are something, which you do. They are like the water, which runs forever, the fire, which is always consuming. The wind, which always moves. The earth, always changing and nourishing. The immortal yogis who do these simple practices are always awake and alive. The basic practices described here naturally evolve the soul to this high state of body mastery.

Astanga yoga is known to play its part in bringing discipline to the mind or manam. Rengaraja Desiga Swamigal lists the four disciplines or Ozhukkam or restraints or self - control that Adigal spoke about in addressing the malas, translated into English by R.G.Rajaram.

1. Indriya Ozhukkam that is of two kinds, Gnana Indriya Ozhukkam (listening to the praise of God, preventing bad words entering our ears, avoiding looks of harshness and wickedness, abstaining from touching evil things, abstaining from gluttony, etc) and Karma Indriya Ozhukkam (speaking sweet words, telling no lies, resisting by all means from harmful deeds to other living beings, leading a religious life, associating ourselves with people of a saintly character, and maintaining a healthy body.)

2. Karma Ozhukkam where the mind has to be directed to the cit sabhai or the abode of the divine residing in the heart, by taking it away from other objects, not to enquire into the faults of others, not to be wicked.

3. Jiva Ozhukkam where discipline that teaches one to treat all human beings as equal, and feel the presence of oneself in all human beings, not be affected by the various distinctions as social, national, linguistic, caste, religion, etc. admonishing that the soul belongs to a different sphere where no differences exist.

4. Anma Ozhukkam wherein further development of jiva ozhukkam is extended. Here the soul looks upon all living beings alike. The soul feels great compassion for all the beings, considers the soul or anma as the chamber or sabhai, and the ‘inner light’ as god.

Traveling the path and even upon reaching the final stage that of Gnanam one would still encounter more veils or curtains. We are blessed that they are not walls or boulders but merely veils or curtains that can be drawn aside. Ramalinga Adigal says the guru shall draw them aside once we come to the right understanding. Adigal placed seven veils depicting Maya and which when pulled aside reveals the truth, Arutperunjhoti, the true self devoid of malas. He defines these seven veils of spiritual ignorance as lust (kamam), anger (krodham), greed (lobham), infatuation (moham), pride (ynadha), malice (matsaryam) and killings (kolai). Ramalinga Adigal says we have to drop these seven veils that cover us preventing us from seeing the truth and reaching it.

Bringing us to understand our role and true purpose in taking this birth, Agathiyar slowly brought us to understand the soul within and work on it too. We understood the soul to be the bridge that connected the body with the spirit. We are an assembly of body, soul, and spirit with the soul being the bridge that connects the body or udal with the spirit or uyir. The nature of the soul is described by P.Karthigayan as "We have another body inside the one we possess with pride and that it has all qualities of our outer body except its physical self, which we either bury or burn." Karthigayan writes that the soul continues to live with the same qualities that it acquired in its body in which it previously dwelt. This would mean that the physical body has to serve the soul to garner a better birth for the spirit to enter another body in another birth, with acts of high virtue, that add on merits, and avoiding the vices. There is the much needed physical body to serve its purpose in reaching the abode of god. Then there is the abode of god in the very heart of each person. Finally, the inner light or spirit that resides in the inner chamber of the heart or cave of the heart. Ramalinga Adigal asks us to kindle this light that originally is but only a spark to an intensity that the very body itself transforms into its glory and becomes luminous or a Oli Deham.

Agathiyar took the time to spell out the ways and means of saving our souls. We need to come out of Maya first. If all this while we have been working on the body that is only a sheath or covering, adorning it with cosmetics, clothing, and ornaments, bathing it, feeding it, and praising the self and each other and inflating the ego, now he wants us to work on the soul. He wants us to take responsibility for our actions, and change accordingly, only then shall the soul come out of Maya. The soul needs to grief over the sufferings of others. Then compassion begins to well in us. It's only when the soul feels the pain of another that it shall come to and remain on the path of the Siddhas. Agathiyar showed us the avenue for us to do our small part towards working on and accomplishing this. We were introduced to do charity.

Soon he brought us to work on our soul. Agathiyar brought us to understand that the means to strengthen the soul or gain Atma Balam was by using the body as a tool. If initially we were told to gather merits or points by carrying out acts of dharma and service, leading to an accumulation of good karma that can be used to offset and balance those wrongs done intentionally or otherwise, slowly he brought us to realize that beyond and above collecting Bonus Link points that can be exchanged for gifts later on, these acts of charity serve the very purpose of dissolving the stone-hearted who never gave a second glance or look at the plight of the poor and hungry. If through worship the soul cried for the grace of the divine, his blessings, or arul and darshan or vision, now by doing charity, his soul now griefs for the pain and sufferings of the small section of society who are exposed to continuous and repeated suffering and misery. Soon his glance falls on the sufferings and pain of animals too. Ramalinga Adigal went a step ahead and it pained him to see the plants and crops wither. Compassion arises in the hearts. Only when the soul griefs for the sufferings of others shall one come out of Maya says Agathiyar. The day we win over Maya and its grip and hold on us, is the day we have truly come into the fold of the Siddhas. The day compassion arises in us is the day we gain access to the Siddhas. Hence the Siddha Margam is not for the masses as seen in Bakti and the temples, says Agathiyar strongly. It is definitely not for window shoppers and spectators. It is not for people who come to fulfill their material desires.

As Agathiyar brought us to release our hold and dependence on Sariyai and Kriyai respectively and slowly led us to go within, he told me that there was a need to learn about the உடற்கூறு தத்துவம் first, before we could step into Yogam, asking me to refer to Tavayogi's teachings. When Agathiyar asks that we learn about the body, we are also learning about the universe as well, since what is above and out there is also within us, we are told. As the body is relative to the universe around us, a study of the former will justify a study of the cosmos too.

Wondering how all these are related to udal kooru tatvas? - the knowledge about the composition of the body the 96 tattvas. Both Agathiyar and Ramalinga Adigal are asking us to read up about it. Why is this knowledge required to go within?

We come into being upon assembly of these 96 tattvas. So when we return to the source we need to know them so that we can disperse them to their respective origin, like how Ramalinga Adigal disappeared from sight but is forever in existence. When they need to materialize they gather these elements again and appear. So what seems to be there forever is the thoughts the subtlest form of the prana. Thoughts generate action. Then the Lila begins. Again and again.

Mahin added that "With the knowledge of Udal Kooru Thatvas, a person can return the body back to the elements and merge the soul to Jothi... But still exist everywhere. Hence we need this knowledge to change the body while we progressing towards Oli Deham. Else a person achieved Oli Deham but doesn’t have this knowledge, he/she cannot transform the body and could end up with Samadhi. Or if the body became too old and not healthy could end up with normal death. Now I understand why Agathiyar Appa and Siddhas all keep mentioning to keep our body healthy."

BATHING IN BLISS 1

I saw the Nadi when I was 43 moving on 44. When Agathiyar told me to build a temple for him in my very first Nadi reading I was elated. My ego expanded when I assumed that I was a chosen one to do it. Immediately the young Sivabalan in his twenties brought me down to the real world. He told me indirectly that I was not special since Agathiyar had put forth the requests to some fifty-odd people who came to seek the Nadi earlier. Sivabalan should know for his uncle Sivamani Ayya had been bringing in Nadi readers from India. Sivabalan continued this tradition. He added that sadly none of them took up the venture. The young lad had a piece of advice for me. He asked me to do it at the opportune time.

When I sent Tavayogi, who took up my invitation to come over to my humble home in 2005, back to his residence at Batu Caves, I was again elated at having a Yogi step into my home. I had never encountered a Turavi, Sadhu, Saint, or Yogi except when they were guests at the temples I frequented. But my joy was short-lived for Tavayogi shot me down when I began to show my appreciation to him for coming over. He told me straight to my face that I was living in Maya and asked me not to fall for the Kavi or safron clothed ones like him. He jolted me out of my make-believe world and broke the perception I had of his kind. The rest of the journey back to his temporary place of residence in Malaysia took place in silence. 

When I was adorning the nine gems as a ring around my finger and a rasamani bead he shot me again telling me "We do not need them." The comment came shortly after Suresh from Tiruvannamalai showed Tavayogi a Rudraksha bead and enquired if he could wear it. He gave him his consent but after Suresh left Tavayogi turned to me and told me we did not need the Rudraksha too.

This was how the Siddhas came to instruct me as I journeyed on their path. I took all their advice positively or when they choose to remain silent, telling myself that they know better. Indeed I realize these days that they know best even if their advice counters our wishes. Once we come to Agathiyar we realize that he only has our best interest at heart when he listens and deals with our askings. Our perspective of life is limited while his is broad and wide. We cannot possibly see beyond the hill or around the corner. He sees the danger awaiting us around the corner and the past, present, and future. Agathiyar had told us that Vallal or Ramalinga Adigal shall come to guide us too.

வள்ளலும் வருவார். அவன் ஞானக் குழந்தை. ஆகையால் யாம் போகும் இடம் தோரும் அவன் என்னோடு வருவான். உனது பயற்சியில் அவனும் உமக்கு வழி நடுத்துவான்.

The Siddhas having asks me to come to their path, started me on devotion to them by reciting their names. This might be boring stuff to others, but I persevered each day reciting the names of the numerous Siddhas that were alien to me and whom I hardly knew. Meanwhile, I did some homework on them. I began to compile a fresh list of names as I came across more Siddhas mentioned in the books I read. I included songs of praise to the Siddhas too. This became a compendium of Songs in Praise of the Siddhas, available at https://drive.google.com/file/d/1dp5hxfCGULlttFkbZo0j-5Et03tqqAw5/view?usp=sharing

Then in 2007, Tavayogi introduced me to lighting the Homa in my home, instructing me to purchase items that he assured me were easily available at the local grocery stores. He asked to sanctify the fire ritual with the recitation of the names of these Siddhas. As he made it pretty simple, I took up the tasks without further delay. Later when he came over to Malaysia, back then in 2010, he showed me the proper way to carry out a Homa, including placing the Purnakumbam. Agathiyar who had come as a bronze statue several months earlier was bathed in the holy water from this vessel as instructed by the sage. Both Agathiyar through the medium of the Nadi, and Tavayogi over the phone or whenever he visited Malaysia, complimented each other by giving me instructions throughout the journey.

Agathiyar brought over many new faces to my home Agathiyar Vanam (AVM) introducing them to the worship of the Siddhas by having them watch and participate in the puja. Then when he brought the numbers in, we formed Amudha Surabhi to carry out charity that included feeding the hungry at the charity homes, on the streets, in temple grounds, etc. Later with many samaritans coming forward to donate and contribute, we ventured into providing groceries to these charity homes and the poor. He gave us the confidence to bring our devotion that was going on regularly within the four walls of AVM into the open, and into the numerous temples too, bringing Siddhas worship to the public's attention. He had me write in this blog and upload the videos of the events we held on YouTube and other social media too. We were all made tools to execute his mission. When he thought that was time we moved up the spiritual ladder he brought us back into the confines of our homes, asking us to go within and observe the breath. For those not used to staying aloft from worldly affairs, he forced them to stay indoors and to stay at home, with the outbreak of the COVID-19 pandemic. The Siddhas kept giving us instructions to further our practice and understanding of the path, always coming to ask if we were doing what was told and reminding us of the need in placing concerted effort towards achieving the goal set by them. 

We are told that we are here for the experiences, be they good or bad. Even the worst tragedies are a god-sent experience, meant to make us stronger we are told. Even if he was to throw us into the dungeon it is for our own good for we would come out of it even stronger. Surrender is acceptance to the situation on hand. This is sagippu tanmai or being tolerant. Agathiyar is testing and teaching me currently too, to be tolerant and accepting rather than get agitated and angry. Gathering lessons and wisdom from these external experiences we journey within to the state of Gnana. Here the internal experiences begin to take place. These experiences shall have an impact on us transforming us drastically, both physically and mentally. The gross physical body is shed and replaced with finer bodies. Our perspective of life changes with a newer understanding. All logic fails us. All our acquired bookish knowledge is shredded to pieces. When the physical eyes remain open it only sees illusions or maya; when closed that's existence. As Agathiyar declares, "I am existence, I remain present from time immemorial until the present moment and forever on", so shall we be IT.

A new dawn begins. We are reborn. The man who was dead to his existence is resurrected. Only now he becomes alive. He connects with the soul of fellow humans, animals, and plants and all of creation and nature. He sees the same energy or prana traverse through him and all of God's creation. He has stepped into his Pranava Deham. He marches forward tirelessly placing the efforts towards the attainment of the Gnana Deham or Oli Deham. Attaining Oli Deham he is one with the other Siddhas.

Its all a dream said Bharathi. The horizon is an illusion and so is everything else says the scientist, an idea placed before us by our saints including Adi Sankara. Everything dissolves into IT; a state of sunyam or void or silence. When we go within its silence is heard. Mere or sheer existence in its presence is known. No labels, forms nor sound. Just existence. This is the state mentioned by Ramalinga Adigal and explained by Agathiyar in the formers song,

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

"வெளிக்குள் வெளி கடந்து" அப்பொருள் அறிவாயா? உன்னை நீ முழுதும் அறிந்து உன்னைச் சுற்றி இருக்கும் கணங்கள் அறிந்து எதுவும் நிலை அற்றது என்று நீ அறியும் அத்தருணம் வெளிக்குள் நீயே வெளி கடப்பாய். அத்தருணமே சும்மா இருப்பது.

It has been an unimaginable journey for me, never dreamed of. To whom or what do I owe this honor and blessings. As Vinthamaray mentions in the video clip we did for the launch of "Agathiyar Geetham", we owe it to Agathiyar. As the question is put forth in the first track of this Audio Cd album, we are asking Agathiyar each day, "Who are you, please tell us."

For the purpose of his play or lila, that is to gain experience we take on roles in the stage of his play. Having faith and trust in him and placing the required effort in seeing his plan through gives us peace and satisfaction and brings us to a state of bliss. Driven by our worldly desires we tend to add on to our sufferings and pain bringing us further and further from our true goal. Although he too places pain and suffering on our path it helps hasten the journey to attaining bliss.