SERVING THE GURU 1

He stopped me from reading further as I was becoming disillusioned and confused. What was written did not match with what I saw take place. All the reading brought me nowhere. I was going in circles. Neither were there experienced souls who could answer, explain, and elaborate. He came in a dream and put a stop to it all. Lord Shiva asks me to keep my questions to a later date. This was in 1988. 

Moving forward, in 2001 he came as Lord Dhakshanamurthy in a painting that was given to me by my nephew to worship. My nephew had received instructions to pass me the Vasudeva mantra too. I was briefed on how I was to observe the Navarathri puja too. All these took place in a mysterious manner. I was told not to question the source. I did as instructed. 

The following year I stepped into the Siddha Marga after Agathiyar invited me in through a Nadi reading. The journey continues to this day. Today I am back to reading the books, and browsing the net, after told to continue writing. He gives me the subject matter. I then develop the subject, sharing my minute and whatever little experiences I had and looking for references to the subject from the books I owned and browsing the net. Surprisingly he leads me to the relevant matter without my having to spend hours scrolling through pages of information. After I post it, I stand back and admire his work, his words, phrases, and content. I go over to him and praise him for a beautiful post. I return to read and reread it again and again for it is a lesson for me too. Most of the time the subject is alien to me too. I learn each time I write a post. He is educating me just as he is educating readers of this blog. Many have written to express their thanks. As AR Rahman says எல்லாப் புகழும் இறைவனுக்கே ... all the credits go to Erai. 

Today we tend to understand the subject better. All the books make more sense today. The same books that I had in my possession and that I had read earlier but failed to understand or understood differently, brings a new meaning and understanding today. The reason is that all those things said, needed to be experienced. I understand pretty well why Lord Shiva stopped me then. He wanted me to have the experience first and then compare notes with the authors of these books. 

Bhagawan Ramana never read much except for Periapuranam, his Bible lessons, and bits of Tayumanavar or Tevaram. After attaining his divine state having gone through a tremendous transformation, he began reading and could associate with what was written. Bhagawan Ramana explains this transformation in BV Narasimha Swami's "Self Realization, The Life and Teachings of Sri Ramana Maharshi", Sri Ramanasramam, 1985.

Formerly I would go there (the temple of Meenakshi Sundareswara) rarely with friends, see the images, put on sacred ashes and sacred vermilion on the forehead and return home without any perceptible emotion. After the awakening into the new life, I would go almost every evening to the temple. I would go alone and stand before Siva or Meenakshi or Nataraja or the sixty three saints for long periods. I would feel waves of emotion overcoming me. The former hold on the body had been given up by my spirit, since it ceased to cherish the idea 'I am the body'. The spirit therefore longed to have a fresh hold and hence the frequent visits to the temple and the overflow of the soul in profuse tears. This was God's play with the individual spirit. I would stand before Isvara, the controller of the universe and the destinies of all, the omniscient and omnipresent, and occasionally pray for the descent of his grace upon me so that my devotion might increase and become perpetual like that of the sixty three saints. Mostly I would not pray at all, but let the deep within flow on and into the deep without. Tears would mark this overflow of the soul and not betoken any particular feeling of pleasure or pain. I had no desire to avoid rebirth or seek release, to obtain dispassion or salvation... in the language of the books, I should describe my mental or spiritual condition after the awakening, as Suddha Manas or Vijnana, ie the intuition of the illumined.

As he mentions "in the language of the books", referring to having read these books later, Bhagawan Ramana found out certain resemblances of what he had gone through in the Ribhu Gita. 

Bhagavan's first attendant, Palaniswami, brought a copy to Bhagavan's attention while he was residing at the mango grove near Gurumurtham in 1898. Later in life Bhagavan related how surprised he was at the time to hear an exact description of his own state recited in the Ribhu Gita and that it had been experienced by others and was the bliss of the Self sought after by all true seekers.
(Source: From the blog "An End to Suffering" at http://end-to-suffering.blogspot.com/2006/04/ribhu-gita-essence.html)

The blogger quotes Ramana's reaction to the numerous texts that was read to him, from B.V.Narasimha Swami's "Self-Realization. The Life and Teachings of Sri Ramana Maharshi", Sri Ramanasramam, 1985.

I had read no books other than Periapuranam, my Bible lessons and bits of Tayumanavar or Tevaram. My notion of God (or Isvara as I called the Infinite but Personal Diety) was similar to that found in the Puranas. I had not heard then of Brahman, samsara, etc. I had no idea that there was an Essence or Impersonal Real underlying everything, and that myself and Isvara were both identical with it. At Tiruvannamalai, as I listened to Ribhu Gita and other works, I picked up these facts and discovered that these books were analysing and naming what I had previously felt intuitively without analysis and name. In the language of the books, I could describe my mental or spiritual condition after awakening, as suddha manas or vijnana, i.e., the Intuition of the Illumined."

When Tavayogi came over to my house he passed to all those gather a small booklet that carried the names of the Siddhas and other songs in praise of them. He had several more songs as an annexure, among them the Ribhu Gita. He chose to read and explain these. These songs extolled the greatness of the true Gnani and the merits gained through the humble and simple act of serving food and looking after his needs.

ஞானிகளின் மகத்துவம் 

திடஞானி தெரிசனமே தீர்த்தமாடல்

திடஞானி தெரிசனமே தேவ பூஜை 

திடஞானி தெரிசனமே செப தபங்கள்

திடஞானி தெரிசனமே செயுமறங்கள்

திடஞானி தெரிசனமே சிவத்தைக் காணல்

திடஞானி தெரிசனமே சிவத்தின் சேவை

திடஞானி தெரிசனமே மேவுவதற்குத்

திரிவிதமா முலகத்து மரிதாம் யார்க்கும்.

வரமான ஞானிக்கு மகிழ்வி னோடே 

வளமான போசனமே அளிப்ப தாலும் 

திரமான ஞானிக்குத்  தேவை யான 

திரவியமே சிரத்தையோடு கொடுப்பதாலும் 

பரமான ஞானிக்குப் பக்தி யோடே 

பலவிதமாம் பணிவிடையே செய்தவாறு

அரிதான மோட்ச சுகம் எளிதே யாக 

அடைந்திடலாம் அணுவும் இதில் ஐயமில்லை 

ஞானியுடைய அருட்சனையே செய்வதாலே 

ஞானபல அடைந்ததனார் சீவன் முக்தி 

ஆன பரமானந்த அடையலாகும் 

அதன் பின்பு பரமான விதேக முக்தி 

தானும் அதால் அடைந்திடலாம் ஆதலாலே

தளர்வு தரும் பவ மீதி அனைத்தும் தள்ளி 

ஆனியிலா முத்திநிலை அடைய வேண்டி 

அறிஞனுடை அருச்சனையே செய்ய வேண்டும் 

Agathiyar too has extolled the relevance in looking after the needs of those on the path of Erai in his "Agathiyar Tatthuvam 500."

போகாமர் படைத்தவன்றான் ஞானிபாதம் 

பூசிப்பான் சிரசில்வைத்துப் புவனங் கார்த்தோன் 

தாகமாய் ஞானியவன் நினைத்த தெல்லாம் 

தலையினால் சுமந்து வந்து தருவான் பாரு 

ஏக்கமாய்ப் புவனமெல்லா மெரித்தோன் தானும் 

இவன் பின்னே திரிந்திடுவான் இவனைக் காக்க 

சாகாத வானவர்க்கும் மனிதருக்கும் 

சரண் பணியக் கிடைத்திடுமோ ஜெகத்தில்தானே  

தானென்ற  ஞானிக்கோர் பிடிதான் பிச்சை 

தானளித்தோர் தங்களுக்குப் பலத்தைக் கேளு

கோ னென்ற அகரமொரு நூறு கோடி 

கோபுரந்தான் கோடி செய்த பலத்துக் கொடுக்கும் 

ஊனென்ற நால் வேதம் சங்கமாக 

ஓதியதோர் வேதியர்கள் கோடி பேர்க்கும் 

தேனென்ற அன்னமிட்ட பலத்துக்கும் அதிகம் 

சித்தாந்தம் வேதாந்தம் செப்பும் பாரே 

செப்புமப்பா ஞானி அவனிருந்த இடமெல்லாம் 

செம்பொன் மணிக் கைலாச வைகுந்த மென்பார் 

ஒப்பிலவன் செய்வதெல்லாம் உலகத்து ரட்சை 

ஓங்கியே அவன் பாதம் பட்டவிடமெல்லாம் 

தப்பில்லா யாகாதி செய்த இடமாகும்

தானவனைக் கண்டாக்கால் சிவ தெரிசனமாம் 

அப்பா கேளவன் வார்த்தை மந்திரமுமாகும் 

அதைக் கேட்டால் வேத மென்பார் அறிவுள்ளோரே

இறை ஞானி தனைப் பூசித்தெழுந்து பணிந் தேற்றி 

இவன் சரணந் தன் சிரசில் அணிந்து கொண்டு 

அறையவன்தன் பாதத்தை நேத்திரத்தில் வைத்து 

அவன் பாத தூளியினைச் சரீரமெல்லா அணிந்து 

உறை கேந்த புட்பமொடு தீப தூபம் 

உபசாரஞ் செய்துமவன் சேட முண்ண 

மறையிருளுங் கடுவிருளில் பருதி வருவது போல் 

மல நீங்கி அவன் நெஞ்சில் சிவனுதையமாகும்  

Agathiyar led by example, when he looked after the needs of Supramaniar (Lord Muruga). This story is told by Thavathiru Rengaraja Desigar in his book "Pothrinal Unathu Vinai Agalumappa." He explains the process through which Agathiyar attained the highest state that of becoming one with Erai. This state was made possible to Agathiyar by his Guru Supramaniar (Lord Muruga). All the knowledge to attain the state was made available to Agathiyar by Supramaniar for the sole reason that Agathiyar had provided the space, shelter, and all comforts for Supramaniar to carry on with his penances (tapas) and austerities (tavam) in a past birth. Today I have come to understand that small acts of devotion, sacrifice, and surrender go a long way in bringing us the grace and compassion of Erai. My wife took this birth as a result of her calling out to Agathiyar in pain while delivering her child in a past birth. My daughter was born again, because as a flower girl in her past birth, she had garlanded Agathiyar at Thiruchendur. My other daughter, me, and my wife had served him fruits before we began the day's work of selling fruits on the premises of Kutraleshwar temple in Papanasam in a past birth. As a result of it, we are all born again. Hence we are told that these simple acts of remembering Agathiyar brought us to be born again. 

Agathiyar was 60 years of age then when Supramaniar attained the body of Light or Jothi through his austerities or tapas, thanks to Agathiyar looking after all of Supramaniar's needs. Supramaniar promised Agathiyar that they shall meet in a subsequent birth and that he shall return the favor. Here too is a lesson that I learned. The relationship between the Guru and the disciple works both ways. It is never the case of only the student having to wait in attendance and have the guru throw him a bit of wisdom but in fact, all the merits, practice, and conduct of the student too help his guru attain a higher state. Both Agathiyar and Ramalinga Adigal spoke about how our devotion towards Erai and the Guru helped them achieve a higher and finer state. This satisfied my wonder as to how my tapas could help my guru Supramania Swami rise in his state. Ramalinga Adigal too made us happy telling us that our tapas had helped Tavayogi rise in his state too.

As Supramaniar had promised Agathiyar that they shall meet in a subsequent birth and that he shall return the favor, in the succeeding birth Agathiyar traveled in vain in search of the ideal guru. He eventually met Supramaniar at Kodaikanal, where Supramaniar made him recall the past and as promised in return for all his services in the past birth, blessed Agathiyar and taught him the secrets of attaining the state of Erai. Agathiyar began with performing puja to Supramaniar. By way of devotion to Supramaniar he realized that he had had the greatest gift that was the human birth, which comes by very rarely. Through Supramaniar he came to know himself and the divinity that resided in the physical body. He understood the very Nature that brought him forth and resided within him. With Supramaniar's guidance and blessings, Agathiyar relished the ambrosia or nectar that came about through his tapas. This removed the seven veils to reveal the Jothi in him, hence attaining the body of Light. With this came Bliss, Siddhis, and the state of Deathless-ness. Agathiyar attained the five nature or characteristics or tanmai of Erai namely Creation, Sustenance, Destruction, Veiling and Showering Grace. Supramaniar granted Agathiyar the title Gurumuni and Kumbamuni and sent him off to spread the Siddha way extensively all over the globe, bringing many into his fold. All the Siddhas looked towards Agathiyar as their Guru. The qualities inherent and required of a Guru and his student respectively is beautifully illustrated by the Guru Disciple relationship between Supramaniar and Agathiyar.

If that is the story of how Agathiyar was elevated to the state of Erai, P. Karthigayan in his "History of Medical and Spiritual Sciences of Siddhas of Tamil Nadu", writes about how Supramaniar (Lord Muruga) came to be worshiped as Lord Muruga. His writings are based on Supramaniar Gnaanam 200, Thiruvilayaadal Puraanam and Kandha Puraanam amongst many other references. Karthigayan mentions that Supramaniar, who was referred to as Kumaran in many old Tamil literary and religious works, had saved the Tamils from the invading Avunas led by Surabanman. Supramaniar mentions that as a warrior, he fought the war with Surabanman, henceforth he was known by that name. Karthigayan surprised me mentioning that the Avunas were the present-day Chinese.

In his translation of selected verses from Supramaniar Gnaanam 200, Karthigayan writes that Kumaran then became wiser and a saint who went by the name Supramaniar after the war. He joined Siva's Nandhi monastery and learned to drop his ego and pride; observed severe penances or tapas; mastered his senses; and picked up yoga; and attained the highest state that of omniscient. Subsequently, he mastered his breath and went into the state of mounam and thus came to be addressed as Muruga. He went through the painful process of transformation of his body into that of "air like", a death-defying, life-prolonging, and ever-youthful feat after consuming the ambrosia, attained through the science of the Siddhas. Muruga in turn taught Siva this secret and was henceforth called Swami Naathan. Siva too attained a luminous body. Swami Naathan became king of Paran Kundram and ruled the Tamils henceforth.

WE CAN MAKE A DIFFERENCE

The Bernama News Agency reports on June 12, 2020 2:08 PM:

KUALA LUMPUR: After months of working hard fighting the Covid-19 pandemic, health director-general Dr Noor Hisham Abdullah, a surgeon, is back again to the operating room.

“Each day brings new lessons and challenges for us to prepare for the worst, and I am amazed by the ingenuity, strength and creativity being demonstrated by our frontline workers."

“As the pandemic crisis unfolds, it has taught us many valuable lessons of unity and solidarity. The onus is on us to take all precautionary measures and maintain good personal hygiene,” he said on Facebook.

Noor Hisham said because of the pandemic, he and the frontliners were able to connect with each other better and continue to work to explore new ideas and innovations.

“We are in our recovery phase. However, the real challenge starts now for the rakyat (public) to comply with the SOP."

“The rakyat can make the impossible possible as there is now hope and light at the end of the tunnel to end the Covid-19 transmission,” he said.

Noor Hisham appears on television at 5pm every day, giving much-awaited Covid-19 updates and related news.

We thank him, his team, the other uniform forces, and the majority of the public who cooperated and helped contain the pandemic and flatten the curve. The medical personals have always been on my list of gratitude after the divine and the divine masters, my parents, and ancestors. 

Today I spoke to my 3-year-old granddaughter about appreciating the work that the garbage collector does as the garbage truck drove by the neighborhood collecting rubbish. I told her to imagine the stench and disease that would spread if the garbage is not collected for days. I chanced to watch a short story revolving around a garbage collector and his son. The son watching the residents in his village despise and shun his father for the nature of work he does eventually appreciates the good that his father does in preventing outbreaks of diseases. If the doctors attend to the public after a pandemic, an outbreak, or when patients visit them, the garbage collectors prevent the outbreak of such diseases by collecting and disposing of it, keeping the neighborhood clean.

A break in the food chain could upset the ecology and ecosystem. As all plants are producers, the food chain always starts with a green plant that is eaten by an animal, regarded as the consumer. The food chain ends with a predator that is at the top of the food chain. A food web is several food chains connected together. Behind this food chain lies the importance of the sun for without the sun the plants would not grow; without plants, there would be no animals. (Source: http://www.primaryhomeworkhelp.co.uk/foodchains.htm).

Source: https://www.siyavula.com/

Similarly, there are many people in professions and careers, who play an important role however minute it may be, in keeping us safe. To all these people we thank them for their contribution to society. They are a much needed and appreciated sector in society. Similarly, we have had many individuals who played a significant role in all our events, not as officials who come to grace and officiate functions but who worked behind the curtains and behind the stage to ensure all the programs and events we planned went on without any hitches. To them, I take a moment to thank and show my gratefulness for always being there in the moments of need.

These days I have begun to accept, as Agathiyar says that there is no right or wrong in anything. It all depends on the context or its usage. A knife can be used to cut vegetables or stab another. Fire can cook food or burn us. Water can quench our thirst or drown us. Air keeps us alive but could kill us if polluted. Medicine could make us recover or put us to sleep if taken in high doses. Drugs could either save or kill a person. It is we who determine its use. Man has been given a very great responsibility. He can save the world or destroy it. Agathiyar enlightens us on our responsibilities towards our creator, family, ancestors, fellow humans, animals, plants, and even the mineral kingdom through his 5 tenets that he presented at the Tamil Sangam.

Agathiyar's revelation was an eyeopener for us. We can make a difference indeed.

TRYING TO FIGURE OUT THE TATTWAS

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

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

From https://en.wikipedia.org/wiki/Tattva_(Shaivism) we understand the creation of the tattvas as follows.

The vibrant creative energy of Parashiva, known as Spanda, in wanting to execute his lila or divine play, moves him to manifest and descent to the state of jiva, through the 36 tattvas. Tattvas are used to explain the structure and origin of the Universe. They are usually divided into three groups: Suddha (pure tattvas); Suddha Asuddha (pure-impure tattvas); and Asuddha (impure tattvas).

• Suddha tattvas that are 5 in numbers are functioning in the absolute level which leads to the Five Acts or Panchakritya namely: Creation; Sustenance; Destruction; Concealment; and Grace. Ajai Kumar Chhawchharia in his "The Mahavakyas of the Upanishads" writes that "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."

• The Suddha tattvas that are called pure because they are directly created by Shiva himself, describe internal aspects of the Absolute which is in its pure conscious state devoid of any desire (iccha), action (kriya) or Knowledge (jnana) related properties. This is the state of Siva. Ajai Kumar Chhawchharia compliments this statement, "Brahm would be like the primary Atom which left to itself is neutral and inactive. 

• When Siva pairs with Sakti, the pairing of Siva-Sakti that is a result of desire or iccha, causes the creation of all the lower tattvas (Padaital). This pair has the two properties of jnana and kriya respectively. Ajai Kumar Chhawchharia compliments this adding that "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. From the primary elements came forth the secondary elements that form the second layer of elements or Tattvas of creation."

• When kriyasakti and jnanasakti of the Absolute are in equilibrium aham or self appears (Sustainance or Kaathal). This is Sadasiva tattva or Nada tattva. After the initial chaous and when things begin to settle "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."

• The objectivation of self-awareness that "this is me"", gives rise to delusion or concealment (Maraital). This is Bindu tattva. 

• The acknowledgment that “I am this,” happens in Suddha Vidya or by the grace of the divine (Arulal)

• The Suddha Asuddha tattvas Suddha Asuddha tattvas, 7 in total, are described as the "instruments" that assist the souls or Purusha in its liberation.  It pairs with Maya that hides the divine nature of created beings creating a sense of separateness from each other and the Divine too. Hence the need of the guru to come along and draw the curtain or veil aside to expose the truth.

• The Asuddha tattvas include the universe and living beings that assist the existence of the soul. Asuddha tattvas numbering 24 are aspects of the Universe and physical body.  The five gross elements (mahabhuta) namely: earth, water, fire, air, ether, or space are part of the list of 24 principles. 

From a single universal element that is known as the Param Tattwa, the Supreme Essence, we have come to be, a congregation of 96 Tattwas. 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. 

Emerging from the unseen to the seen, we and the world around appear as the finished product and the final point of manifestation is that of these five gross elements. Our job now is to trace the route back to our origin. To trace our origin the Siddhas asks us to go within. 

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

writes Tavayogi.

When Siva initiated creation in association with the jothi that stood as Paraaparam, Sivam came forth from the param neither with form or formless, registering itself only as a sound. The first sound created was sustained in space. From Siva came Sakti. Sound (Natham), Sivam, and Sakti, identified as AUM, gave forth to seven forms namely: Sivam, Sakti, Sadasivan, Maheswaran, Rudran, Vishnu, and Brahma. The manifestations of the divine energy that takes various forms for its purposes is from the one source and finally merges into it once it serves its purpose. That source is light or jothi or Sivan. To understand the origin and end of param or para sorupam or Shiva or Shiva Rupaa Rupam or vettavezhi, the void that shines as jothi, is our mission says Tavayogi referring to Agathiyar's "Sowmiya saagaram". One who has attained the knowledge of the secrets of the Vettavezhi Prapancham will transform their physical form into a subtle form, and settle in the jothi that is the source of the subtle too.

வெட்டவெளி பிரபஞ்ச ரகசியம் உணர்ந்தவர்கள் தன்னுடைய தூல உடலைச் சூட்சுமமாகி அந்தச் சூட்சும உடலுக்கு ஆதாரமாக மற்றும் காரணமாக இருக்கின்ற முதலும் முடிவுமாக இருக்கின்ற ஜோதியில் ஜோதியாக இருப்பார்கள்.

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.

It might seem that I am repeating these often. Initially, upon reading Paramahansa Satchidananthar's "Jeeva Bramakiya Vedanta Ragasiyam" or "ஜீவப் பிரம்மைக்ய வேதாந்த ரஹஸ்யம்" I was wondering why the author was repeating things throughout his book. Finally, he reveals that it's only with repetition that the matter will register in us. Similarly, Tavayogi would take the stage and repeat the same. Once when I asked him why he was repeating the same things in his talk, he asked me in return if  I was following his dictates, referring to his audience. "It's only when you listen and follow that I can move on to the next stage", he added. The idea here is to become conscious of every thought, action, etc, and reprogram ourselves. As the subconscious mind learns through either of two ways through hypnosis and repetition, train the subconscious mind through repetition and practice says, Dr. Bruce Lipton. By repetition you talk to your subconscious he says. Repetition is a habit. The subconscious mind is habitual. Habit becomes a character. Character is embedded in the subconscious as vasanas or as in tracks on vinyl records. Hence all the more to set got habits. Reprogramming the subconscious mind will see results in life. It's no wonder that we are made to sit and repeat mantras. We are told to do the asanas and pranayama a certain number of times. We are asked to memorize the tables and alphabets. Repeating positive thoughts and talk helps keep us happy. The program designed for us was hijacked by our thoughts, desires, wishes and deeds. Instead of taking charge and living the life designed for us, we took to our train of thought. We have complicated our lives and tangled it up into a mess. But all is not lost as long as there is life in us; as long as we have the spirit that desires to see a change and the soul power needed to bring the relevant changes.

Dr. Zhi Gang Sha provides a simple formula for a happy life in his book "The Power of Soul", Atria Paperback, NY, 2009. The Dr reveals that the soul gains blessings when it provides universal service unconditionally to others. On the other hand, it learns a lesson in the form of "sickness, broken relationships, financial challenges, mental confusion, and emotional imbalances", from the universe and the divine when it provides unpleasant service to others. Now, which would we want to do?

A unique phenomenon appeared in the skies yesterday between 5 and half-past five in the evening 

GOING BEYOND ACCEPTING THE OFFERS

Just as Agathiyar had asked us what we wanted, God had asked a Sufi saint what he wanted through his angels. A reader shared this wonderful story that was forwarded to him. It is a story told from Basanth Rahul's "Choose Peace", a compilation of 20 similar inspiring stories. 

This story was originally told by Osho in his "Yoga the Alpha and Omega Vol-9". (https://www.spiritual-short-stories.com/the-holy-shadow-story-by-osho/) Osho elaborates one of Patanjali's sutra "Tad Vairagyatapitosh Bikshaye Kaivalyam", by running through the above story. 

By being non attached to even these powers,

The seed of bondage is destroyed.

Then follows Kaivalya, Liberation. 

Explaining that,

"There should be an avoidance of any attachment or pride to invitations from the Superphysical Entities in Charge of various planes because this would bring the possibility of the revival of Evil. It is very satisfying, gratifying, to have spiritual powers, and it gives you such a subtle joy of the ego, so pure, that you cannot feel any sting in it.  You are trying to find out the whole; and the whole is possible only when all sorts of egoistic trips are dropped and sacrificed. When you are not, God is"

he went on to relate the story. 

Let me tell you one very famous Sufi story, “The Holy Shadow.” 

There once lived a saint so good that the angels came from heaven to see how a man could be so godly. This saint went about his daily life diffusing virtue as the stars diffuse light and the flowers scent, without being aware of it. His day could be summed up by two words — he gave, he forgave — yet these words never passed his lips. They were expressed in his ready smile, his kindness, forbearance, and charity.

The angels said to God, “Lord, grant him the gift of miracles.”

God replied, “Ask what it is that he wishes.”

They said to the saint, “Would you like the touch of your hands to heal the sick?”

“No,” answered the saint. “I would rather God do that.”

“Would you like to convert guilty souls and bring back wandering hearts to the right path?”

“No, that is the angels’ mission. It is not for me to convert.”

“Would you like to become a model of patience, attracting men by the luster of your virtues, and thus glorifying God?”

“No,” replied the saint. “If men should be attracted to me, they would become estranged from God.” 

“What is it that you desire, then?” asked the angels.

“What can I wish for?” asked the saint smiling. “That God gives me his grace; with that would I not have everything?”

The angels said, “You must ask for a miracle, or one will be forced upon you.”

“Very well,” said the saint. “That I may do a great deal of good without ever knowing it.”

The angels were perplexed. They took counsel and resolved upon the following plan: every time the saint’s shadow fell behind him or to either side, so that he could not see it, it would have the power to cure disease, soothe pain, and comfort sorrow.

When the saint walked along, his shadow, thrown on the ground on either side or behind him, made arid paths green, caused withered plants to bloom, gave clear water to dried-up brooks, fresh color to pale children, and joy to unhappy men and women.

The saint simply went about his daily life diffusing virtue as the stars diffuse light and the flowers scent, without being aware of it. The people, respecting his humility, followed him silently, never speaking to him about his miracles. Soon they even forgot his name, and called him “The Holy Shadow.”

This is the ultimate: one has to become the holy shadow, just a shadow of God. This is the greatest revolution that can happen to a human being: the transfer of the center. You are no longer your own center; God becomes your center. You live like his shadow. You are not powerful, because you don’t have any center to be powerful. You are not virtuous; you don’t have any center to be virtuous. You are not even religious; you don’t have any center to be religious. You are simply not, a tremendous emptiness, with no barriers and blocks, so the divine can flow through you unhindered, uninterpreted, untouched — so the divine can flow through you as he is, not as you would like him to be. He does not pass through your center — there is none. The center is lost.

This is the meaning of this sutra: that finally, you have to sacrifice your center so you cannot think in terms of the ego again, you cannot utter “I,” to annihilate yourself utterly, to erase yourself utterly. Nothing belongs to you; on the contrary, you belong to God. You become a holy shadow.

I understand why Agathiyar called me aside and whispered to me about the consequences of my wish to serve him birth after birth. Instead, he made me rethink my wish and later offered to guide me on attaining Gnanam. But he added that it was solely my effort. Ramalinga Adigal came along and stressed the need for effort too, to achieve the goal.

UNDERSTANDING GNANAM

I had a wish after coming to read about Agathiyar and Ramalinga Adigal. I wanted to see them both. Soon after getting to know Tavayogi in 2005, I expressed my desire to him. He told me that it will happen but quickly quipped "Is that what you want?" I knew that instant that something was wrong amidst, that something was wrong about my wish. "They will come", he said but asked me to reconsider my wish. I pondered for some time. Yes, he was right. If I were to see them, what after that? I would talk about it for a few months till the excitement wears off. We would be back to the same routine then. I understood that he wanted us to seek something that was lasting forever and permanent. Yet true to his word both Agathiyar and Ramalinga Adigal came to guide us.

Coming to the present, when Agathiyar kept asking all those gathered what they wanted and at times addressed their worries even without they mentioning it, he came around to me too asking what I wanted. I thought I should ask to be born again and again so that I could serve him and carry out all his askings as I am doing now, as a show of gratitude for this rare human birth, for all his blessings and for all he had done for us. I voiced out my wish. But then he questioned me if that was what I desired, the exact words that Tavayogi had used earlier. I was stunned. Is Tavayogi a clone of Agathiyar or are all of them given a script to repeat, I asked myself? Again, I knew that instant that something was wrong amidst, that something was wrong about my wish. I understood that he wanted us to seek something else.

My wife took this birth as a result of her calling out for Agathiyar in pain while delivering her child in a past birth. My daughter was born again, because as a flower girl in her past birth, she had garlanded Agathiyar at Thiruchendur. My other daughter, me, and my wife had served him fruits before we began the day's work of selling fruits on the premises of Kutraleshwar temple in Papanasam in a past birth. As a result of it, we are all born again. Hence we are told that these simple acts of remembering Agathiyar brought us to be born again. Agathiyar added that both my daughters had asked that we should all be together again in another birth then. Hence we are a family now committed to carrying out Agathiyar's work.

Agathiyar asks me to read Tavayogi's books especially the science of the constituents of the body or உடல் கூறு தத்துவங்கள். What is the significance and the importance or the relationship or relevance of this knowledge to us that they ask us to study it before we attempt to go within? This was in response to Agathiyar pointing out to us the need to know this knowledge before we venture into meditation and arrive at the pinnacle of attaining Gnanam that arises at the end of this internal journey. Ramalinga Adigal came to asks if I was doing it later. Is it that the study of matter and the physical is required to study the soul or Atma that is subtle? P.Karthigayan says that the soul is the bridge between the spirit and the body. Similarly, Tavayogi in his Atma Thattuvam writes, உயிர் உடல் இரண்டையும் இணைத்து வைக்கின்ற ஒப்பற்ற கருவியே ஆத்மா எனப்படும். 

There are 5 elements in earth namely earth itself, water, fire, air, and ether. There is fire, air, and ether in water. There is air and ether in the fire. There is ether in the air, and finally, Ether that exists by itself. The ideal aspirant on this journey is to reduce his needs, surviving on basic needs in the physical world. Similarly, in attempting to achieve deathlessness, he attempts to reduce his physical body into its components step by step, hence returning them to the source. From a composite made of 5 elements, we reverse it to 4, 3, 2, 1. Sugha Pranav Swamigal has written, composed, and sung a wonderful piece on these tattvas in his music album "Saranaagathi" released by Symphony Recording Company, Chennai at https://www.deezer.com/en/track/11173212. He leads us into a beautiful prayer that results in experiencing the divine.

மண்ணிலே பிறந்து விண்ணை உணரும்
என்னை மறந்திட செய்திடும் சரணாகதி
மண்ணிலே பிறந்து விண்ணை உணர்ந்து
தத்துவம் தன்னை  நினைந்து நினைந்து
கசிந்திட கரைந்திட கருணை புரிவாய்
கசிந்திட கரைந்திட அருளை தருவாய்
உன்னிலே கலந்து என்னிலே நீயென
வாழ்ந்திடும் வாழ்க்கை தருவாய் அய்யா
என்னிலே உன்னைக் காணும் பாக்கியம்
தருவாய் குரு அய்யா

கருவினில் கண்ட திருமறை ஞானம்
கருவினில் உதித்த ஓங்கார நாதம்
சர்வகால சஞ்சாரம் சர்வ ஏகாந்தம்
என்னில் அது ஒர் நொடியும் பிறந்திட வேண்டும்
ஜனன நோக்கம் எழுந்து குணம் வாக்கினை ஆளும் நாத
என் நினைவைத் துறந்து உடலைத் துறந்து குருநாதனே
சரணாகதி தருவாய் அய்யா

He goes on to describe the transformation.

While the physical body is a result of all the elements of nature, the spirit is a spark from the source, and the soul that is of subtle matter is the bridge to both body and spirit. We learn from the Sivapuranam, the song of God, penned by Manickavasagar that numerous births are taken to gather the experience, evolving from the lowest to the highest of creation. Pon Govindasamy in his "Vallalaarum Brahma Gnana Sangamum", Bharath Book Bureau, Chennai, draws a similar conclusion.

அணுக்களாகயிருந்த ஆன்மாக்கள், பூதவர்க்கங்களாக உருவெடுத்துப் பின் தாது வர்க்கங்களாக மாறி, பின் தாவர வர்கத்தையடைந்து, பின் விலங்கு வர்க்கத்தில் புகுந்து, பின் மானிட வர்க்கத்தில் ஜனனம் எடுத்து, இறுதியில் ஜீவன் முக்தர் வர்க்கத்தில் பரிபூரண தசையையடைகின்றன.

The souls that were once atoms took on the form of Bhuta Ganangal ("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); appearing as minerals; taking on the forms of plants, animals, humans, achieve to become Jeevan Muktas. Thus the journey is already charted for every one of us. It is just a matter of space-time before it is attained or should I say reduced to its original form. Agathiyar says it beautifully. Agathiyar explains that when we fully understand ourselves and gain self-realization; when we understand the Ganangal or Bhuta Gnanangal; 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 in a state of 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.

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

What is Gnanam then?

While wikipedia.org defines Gnanam as "Knowledge inseparable from the total experience of reality, especially a total or divine reality (Brahman), "Ma" explains it further, sharing her Gnanam. Gnanam is the wisdom of the wise. The experience of the Gnanis, Yogis, Rishis, Munis, and Siddhas has come to us as Gnanam or divine wisdom. Their experience gained on the path towards spiritual attainment becomes the essence and wisdom that is showered and given to seekers. Their wisdom went into the scriptures. Their experiments become wisdom for ours. Their trials and errors in perfecting procedures and techniques became wisdom to beginners. In simple terms, Gnana is the fruit of the guru's experience that the student partakes. All the Anubhuthis, the Tiruarutpa, the Thevaram, and the Siddha songs are experiences of highly evolved souls that become Gnanam for us who would choose to venture on the path. What we consider as works of Gnanam or wisdom is in actual fact experiences of our saints. Just as the massive research that went towards the discovery and understanding of life and its purpose and the various paths leading back to the source has come to us as Gnanam, Ramalinga Adigal tells us that even the smallest inconveniences we face is Gnanam too.

Summarized in a statement, the Siddha path is a path of learning. The fruits of one's efforts towards spiritual attainment is Gnanam. One's learning is another's Gnanam.  The experiences of one well-traveled becomes Gnana for a new traveler. Hence the reason why Tavayogi rather than preach to me on the Siddhas and their world, took me along on a journey of discovery, exposing me to their travels, the paths they walked upon, taking me to their abodes, Samadhis, and caves, getting me to experience miracles, giving me their Darshan, and creating opportunities to gain Gnanam from the journey, returning wiser. Tavayogi has many definitions of Gnanam. 

• பிறப்பின் தொடக்கத்தைப் பிடித்து முடிவையும் அறிவதே ஞானம். 
• ஆதி அந்தக் குறி தெரிவதுதான் ஞானம். 
• ஞானம் அடைதல் என்றால் அறிவின் தெளிந்த நிலை. 
• ஞாலத்தை அறிதல் ஞானம். 
• உயிரானது பெரும் உண்மைத் தெளிவுதான் அறிவு அல்லது ஞானம்.
• ஆத்ம அறிவின் தெளிவே ஞானம். 
• ஞானமே கடவுள்.

Agathiyar says of Gnanam that, "Gnanam is not gifted but has to be earned and experienced. When one goes within, as the journey brings upon subtle experiences these shall translate into and become Gnanam. It defers for each person. As such I cannot possibly define it."

"நீ என்னிடம் கேட்டது ஞானம். ஞானம் என்பது நான் தருவதல்ல. நீ கற்பது. ஒருவன் தனக்குள் உள்வாங்கி அவனுள் பயணம் துவங்கும் நேரம் அப்பயணம் தரும் பாதிப்பே ஞானம். அவை ஒவ்வொருவருக்கும் மாற்றம் பெரும். ஆகையால் அவை நான் இதுதான் என்று சொல்ல இயலாது."

Ramalinga Adigal comes to affirm the same telling me it needs effort. The effort placed in going within brings new experiences quite unlike that we have seen in our daily lives. He charts the journey beautifully by posing several questions to us.

"உடல் கூறு தத்துவங்களைத் தெரிந்துகொண்டாயா? தேக மாற்றம் உணருகிறாயா? உன் உள் பயணத்தை அறிந்துகொண்டாயா? பிரணவத்தின் சக்தி உணருகிறாயா? உன் பிரணவத்தால் ஊடுகிறாயா? அல்லது பிரணவம் உன்னுள் ஊடுகிறதா?"

An understanding of the structure of the body is a prerequisite to an understanding of the inner journey The subtle experiences that result from bodily changes brings a new understanding of the inner journey Becoming aware of the breath and its movement brings us to merge with the breath Remaining in this state of bliss (இன்பத்தில் ஆழ்ந்து கொண்டுவா) we finally are ablaze in effulgence (உன்னுள் ஜோதி எரியும்).

In short, experience is wisdom. We are allowed to make mistakes, "Ma" says. The mistakes are a lesson for us but become Gnanam for others. Others learn from our mistakes. As the soul is on a journey of learning and gaining the experiences that it sought, each birth then is a journey towards Gnanam. The whole purpose of taking birth then is to learn and experience and assimilate all the experiences and attaining Gnanam. Finally, we will settle for the road back to our father's kingdom after having exhausted and seen all that needs to be seen. All births tuned towards spirituality then are a Gnana Pirappu. Exhausting all our desires or dropping them, placing concerted effort in removing the three impurities - Aanavam, Kanma and Mayai with the aid and guidance of the guru, we become pure in nature and one with Erai. Having come through the cycles of birth and rebirth, we return to our father's kingdom finally in his image and nature.

VOICES OF THE SIDDHAS

Click  for more recordings.

THE MEASURE OF A GURU 2

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

Its translation, a product of the limited capacity of my understanding.

Conferring the Silent Jnana,
Coming face to face with the final revelation of the source,
Giving birth to divine desires,
Hence the Guru and Student merge,
in a lone space, the Para Veli,
locked in blissful knowledge,
placed at the Holy Feet of Siva,
"Oh Maname, understand that you are ME, I am you,
the body is but just a fortress in a dream,"
Bring me to the realization that all is your doing,
Bring forth the yearning for your Grace in me,
Oh my Guru, Lord Vinayaga.

தந்தை தாய் ஆவானும், சார்கதியிங்கு ஆவணும்,
அந்தமிலா இன்பம் நமக்காவானும், எந்தனுயிர் தானாகுவானும்,
சரணாகுவானும், அருட்கோனாகுவானும் குரு.

சிவனை வழிபட்டார் எண்ணிலாத் தேவர்
அவனை வழிபட்டு அங்கு ஆமாறு ஒன்றில்லை
அவனை வழிபட்டு அங்கு ஆமாறு காட்டும்
குருவை வழிபடின் கூடலும் ஆமே.

குருவே சிவமெனக் கூறினன் நந்தி
குருவே சிவம்என் பதுகுறித் தோரார்
குருவே சிவனுமாய்க் கோனுமாய் நிற்கும்
குருவே உரையுணர் வற்றதோர் கோவே .

திருவடியே சிவமாவது தேரில்
திருவடியே சிவலோகஞ் சிந்திக்கில்
திருவடியே செல்கதி அது செப்பில்
திருவடியே தஞ்சம் உள்தெளி வார்க்கே

திருவடி ஞானம் சிவம் ஆக்குவிக்கும்
திருவடி ஞானம் சிவலோகம் சேர்க்கும்
திருவடி ஞானம் சிறைமலம் மீட்கும்
திருவடி ஞானமே திண்சித்தி முத்தியே

தெளிவு குருவின் திருமேனி காண்டல்
தெளிவு குருவின் திருநாமஞ் செப்பல்
தெளிவு குருவின் திருவார்த்தை கேட்டல்
தெளிவு குருவுருச் சிந்தித்தல் தானே

MOUNAM

INTRODUCING YOGA TO KIDS

For those who have kids and would like their children to start doing simple Yoga asanas and breathing practices here is a wonderful video for startups. Many of these postures have been covered by Tavayogi and Acharya Gurudasan too when we took classes with them.

The Centre for Soft Power (CSP), paid tribute to Yoga bringing over 20 artistes, musicians and dancers together to create the following video "in tribute to Bharata whose rishi Patanjali put forth the wisdom of Yoga, and whose sutras are now seen all over the world as the most profound system of unifying the mind, body, and soul." Read more at https://swarajyamag.com/culture/yoganiyoga-yoga-gets-its-own-anthem. Yoga derived from "the wisdom of the Vedas and the Shastras" is "known to remove impurities caused by the three instruments - the body, the mind, and speech through intense practice", runs a line from the song. 

ALL IS CONNECTED TO NATURE

A reader shared the above. It looks like we have to learn many a thing from nature. Could this be the reason the Siddhas chose to stay in the forest and jungles, close to nature where they had the opportunity to watch nature in all its marvel and learn to connect with it? I remember Tavayogi mentioned that watching the animals our ancients came up with the Yoga postures that we continue doing today.

What does nature teach us? Brian Mertins list a long list of marvels in his https://nature-mentor.com/about/,

When I was 15, I had an experience of sudden lucid clarity while hiking in the woods. I became aware of my senses in a way I had never before experienced. The trees seemed to shimmer as sounds of rushing water & bird song filled my ears. The air entering my lungs was electric. I realized that something about being in that environment had stimulated my mind into an altered state of consciousness where I could think more clearly.

He continues that nature is filled with amazing things to teach us.

I believe that paying attention to nature is one of the secrets to activating the full potential of the human brain. It can teach you how to think more clearly & scientifically, or enhance your sense of spiritual connection, or even achieve personal success. It all starts with having an attitude that aligns with your own personal interests. Every moment we spend in nature is an opportunity to make amazing discoveries about ourselves and the world we live in. Simply being surrounded by birds & plants has amazing beneficial effects for the mind & body.

He goes onto list them out.

Nature is possibly the world’s best teacher of how to be truly present & have awareness in daily life. All you have to do is sit quietly & observe your surroundings. One of the biggest lessons I ever learned from nature was that it’s possible to increase the capacity of human sensory awareness. Along with the increases in overall awareness that come from being surrounded by nature, you’ll notice that your ability to focus will also really improve. One of the simplest things to do outside is be still & meditate. 

Nature teaches authenticity by giving you opportunities to be alone with yourself in a truly non-judgemental environment. But immersing our senses in nature is an opportunity to bring back that genuine sense of amazement and magical wonder. Nature teaches us how to be grateful and appreciate the positive things in life. Sometimes when life gets overwhelming, the best solution is simply to take a break and go connect with nature. Nature is the essence of simplicity. As you become more sensitive and empathetic to nature, your interpersonal relationships also improve. Being surrounded by nature provides a mental spaciousness & opportunity for self healing. Nature teaches unconditional love by allowing you to be yourself without judgement.

And finally, Brian takes note that "nature improves our sense of spiritual connection." The following journey "Spiritual Wanderings in India" exemplifies this last statement.

GIVING

While villagers have been known to give to the monks, here we see the monks giving instead in times of their needs. What a beautiful gesture and Dharma.

THE MEASURE OF A GURU 1

The greatness of a guru does not lie in the number of followers but how many he had brought to his status of a guru. This is what Supramania Swami, Tavayogi, Agathiyar, Ramalinga Adigal and the Siddhas are striving to do. Make us into a Siddha too. When I asked of Agathiyar that he grant me numerous births so that I could serve him, he stopped me abruptly asking if that was my wish and desire. Later I learned that he does not want us to serve him forever but he would delight in seeing us become like him too. Hence he offered to show the way to Gnanam instead. Today I understand that it was he who come as the question and answered it too so that we shall learn. 

Just as one who has no knowledge about the stock market could start investing in it via mutual funds with small amounts of money and for many, it’s the first step to amassing wealth, later on, those seeking to amass a different kind of wealth, that is Gnanam, that is never lost but in fact, is carried through the births, and transferred to one's spiritual lineage and ancestry need only place persistent and concerted efforts towards it. Our efforts itself are sufficient to make a vast difference, bringing on a major upliftment in our future births; bringing solace and peace to our ancestors and enriching the state of our spiritual lineage.

When I dissolved the Whatsapp group and moved on a few devotees of Agathiyar kept asking why I destroyed the very thing we worked to build. They could not accept it. I guess today there are two kinds of devotees. One who picks up the tools and toils on his land. Another who needs company and a support group to keep their flame burning and afloat. The satsangs are a sure way to keep the flame burning for those who are attached to groups, society, and associations. This reminds me of Tavayogi whenever he took the stage to speak about the Siddhas always talked about the need to toil the land. An effort is truly needed to excel in all our undertakings.

My daughter gave birth to her second child, a cute baby girl Thursday night. Only she knows the experience of a mother carrying a child for nine long months, "putting up with morning sickness, labor pains, messy rooms, and chauffeuring duties". Similarly, words can never fully and faithfully describe our experiences in the spiritual field. One needs to walk the path to discover it for himself. This is where the master comes with some handy tools. Tavayogi first came as a leaflet that I kept with me. Three years on I saw him in person in Malaysia. He gave me two tools: Puja to the Siddhas and austerities (Tavam) that brings them to take notice of us and doing charity and other acts of giving (Dhanam). These tools are enough to pry open the door to the kingdom of Gods as Avvai sings in response to Lord Muruga's request, that has come to be compiled as ஒளவையார் தனிப் பாடல்: 57.

When Lord Muruga asked Avvai to list out the most awful thing in the world; the most pleasant; the biggest; and finally the rarest, she comes out with a thought-provoking list.

கொடியது கேட்கின் நெடியவெவ் வேலோய்

கொடிது கொடிது வறுமை கொடிது,

அதனினும் கொடிதே இளமையில் வறுமை,

அதனினும் கொடிதே ஆற்றொணாக் கொடுநோய்,

அதனினும் கொடிதே அன்பிலா பெண்டிர்,

அதனினும் கொடிதே இன்புற அவள் கையில் உண்பது தானே.

Lord with the long spear (Vel) if you ask me what is the most awful thing in the world, my Lord,

Poverty is awful,

Even more awful is poverty in youth,

Even more awful is an incurable disease,

Even more awful is having unkind women (as a life partner),

Even more awful is to be served by her.

இனியது கேட்கின் தனிநெடு வேலோய்

இனிது இனிது ஏகாந்தம் இனிது,

அதனினும் இனிது ஆதியை தொழுதல்,

அதனினும் இனிது அறிவினர்ச் சேர்தல்,

அதனினும் இனிது அறிவுள்ளோரை

கனவினும் நனவினும் காண்பது தானே,

Lord with the long spear (Vel) if you ask me the most pleasant thing in this world, my Lord,

Being one with the Self and the Universe is pleasant,

Even more pleasant is to worship the Source or Supreme Being (Aadhi),

Even more pleasant is to be in touch with the learned and knowledgeable,

Even more pleasant is to see these masters' in reality and in dreams.

பெரியது கேட்கின் எரிதவழ் வேலோய்

பெரியது பெரியது புவனம் பெரியது,

புவனமோ நான்முகன் படைப்பு,

நான்முகன் கரியமால் உந்தியில் வந்தோன்,

கரிய மாலோ அலைகடல் துயின்றோன்,

அலைகடல் குறுமுனி அங்கையில் அடக்கம்,

குறுமுனியோ கலசத்திற் பிறந்தோன்,

கலசமோ புவியிற் சிறுமண்,

புவியோ அரவினுக்கு ஒருதலை பாரம்,

அரவோ உமையவள் சிறுவிரல் மோதிரம்,

உமையோ இறைவன் பாகத்து ஒடுக்கம்,

இறைவரோ தொண்டர் உள்ளத்து ஒடுக்கம்,

தொண்டர்தம் பெருமை சொல்லவும் பெரிதே.

Lord with the long spear (Vel) if you ask me the biggest thing in this world, my Lord,

The world is big,

But then the world is a creation of Lord Brahma,

Lord Brahma though came from the navel of Lord Vishnu,

Lord Vishnu though sleeps in the big ocean,

The big ocean was contained within Agathiyar's kamandalam (drinking vessel),

Agathiyar was born in a small pot (Kalasam),

The pot is but a small portion of this wide big earth,

The earth is a burden for one of the thousand heads of Aadhi Seshan who carries it, 

The Aadhi Seshan though is a ring in the finger of Goddess Parvathi, 

Goddess Parvathi is a part of Lord Shiva,

Lord Shiva resides in the hearts of his servants,

Praising the servants of Lord Shiva is the biggest thing.

It could also mean showing the way of the masters is the biggest thing as Agathiyar reveals the greatness of our deeds in ascending order, beginning with Puja, Annadhanam or Feeding, and finally showing the way of the gurus.

அரியது கேட்கின் வரிவடி வேலோய்

மக்கள் யாக்கையிற் பிறத்தலும் அரிதே,

மக்கள் யாக்கையிற் பிறந்த காலையும்

மூங்கையும் செவிடும் கூனும் குருடும்

பேடும் நீங்கிப் பிறத்தலும் அரிதே,

பேடு நீங்கி பிறந்த காலையும்

ஞானமும் கல்வியும் நன்குறல் அரிதே,

ஞானமும் கல்வியும் நன்குறும் ஆயினும்

தானமும் தவமும் தரித்தலும் அரிதே,

தானமும் தவமும் தரித்தார்க் கல்லது

வானவர் நாடு வழி திறவாதே.

Another version goes,

அரியது கேட்கின் வரிவடி வேலோய்

அரிது அரிது மானிடர் ஆதல் அரிது;

மானிடர் ஆயினும் கூன் குருடு செவிடு

பேடு நீங்கிப் பிறத்தல் அரிது.

பேடு நீங்கிப் பிறந்த காலையும்

ஞானமும் கல்வியும் நயத்தல் அரிது

ஞானமும் கல்வியும் நயந்த காலையும்

தானமும் தவமும் தான்செயல் அரிது

தானமும் தவமும் தான்செய்வராயின்

வானவர் நாடு வழி திறந்திடுமே

Lord with the long spear (Vel) if you ask me the rarest, my Lord,

Being born as a human is rare,

Having born as a human, it is rarer

To be born without the disabilities of one hunched back, blind, deaf, or dumb,

Even if born without these disabilities, it is rarer

To have Gnanam (Divine wisdom) and education,

Even if one has Gnanam and education, it is indeed rare

To have benevolence (charitable) or (Dhanam) and austerities (Tavam),

With Dhanam and Tavam,

Heaven's gates shall open showing the way.

Each time Agathiyar came in the Nadi he expressed his happiness in us having conducted ourselves well and continuing our Tavam (தவம்). But I knew I wasn't doing any extreme form of austerities or practice. All I did was to conduct puja and rituals and doing a little bit of charity. I haven't achieved even an iota of what the masters speak off. Yet he keeps saying that. I did not deserve his praise.

So what is Tavam? https://ta.wikipedia.org describes it as comprising anything and everything that aids in excelling on the spiritual path, using the body, speech, mind, that leads to its achievement in a Satvic way. Austerities that discipline both body and mind, like fasting, Dhyanam, or meditation, upholding certain disciplines, pilgrimages, dipping in Holy waters, Puja, Japam, Praising the Lord, are some examples.

தவம் (Tapas), ஆன்மீக முன்னேற்றத்திற்காக உடலாலும், வாக்காலும், மனதாலும் செய்யப்படும் அனைத்து சாத்விகமான ஆன்மீக சாதனைகளும் தவம் எனப்படும். உடலையும், மனதையும் உருக்கி செய்யப்படும் நோன்பு, தியானம், விரதங்கள், பாதயாத்திரை, தீர்த்த யாத்திரை, பூஜை, ஜெபம், ஓதுதல் முதலியன தவத்திற்கு சில எடுத்துக்காட்டுகள் ஆகும்.

Ramalinga Adigal who is widely known for his "Tiruarutpa" has other works to his credit too. A narrative on Ramalinga Adigal's work "Nithya Karuma Vidhi", "Karana Ozhukkam", and "Upadesa Kurippugal", explains the many facets of Dhyanam that surprised me. Dhyanam is way beyond our understanding that of just sitting alone or in a company and meditating. As it is said that the thoughts are the finest form of prana, Adigal too says that it all begins with the thoughts.

As we are struggling to engage in Tavam we are given hope by the masters and gurus through their missionaries as in this wonderful talk on and revelation of Vethatiri Maharishi.

DHYANAM

ON THE NEED FOR PATIENCE & PERSEVERANCE

"Listen, reflect, and internalize. Understand and assimilate the principles. For a true disciple, even a single word is enough provided they listen with attention and awareness" says Amma. "All they need is to contemplate on that single word." In order to assimilate anything, you have to give it some time. Patience and perseverance bring results. "Do not run all over the place in search of God" says Amma. "Do not run around wasting your energy. When we keep running around we don't get fixed anywhere." Be patient tells Amma. "Just as our roots begin to grow, we start thinking I am not gaining anything here. If I go over there I might get more. What we really need is patience." Do not be in a rush to achieve, or attain it. Patience and surrender are what we need to cultivate. 

Persevere says Sadguru. Here is a beautiful reminder for us, "I don't want you to travel on the path of Yoga. Whatever path you are traveling on, take yoga with you." He goes on to share his experience with yoga. "Within a short time, this yoga became so much a part of me, throughout the next 12, 13 years without a single day break, this simple yoga happened and which led to a much deeper experience later. Till it led me to That experience, I had no idea that I was doing a spiritual process."

As I was struggling to figure out and understand the facts of life from the perspective of the Siddhas as posted in this blog, it is refreshing to note that readers have understood the messages. Mahindren shared his understanding with me. 

I had received a good morning message that attracted my attention as it was pertinent to what the Siddhas had been telling us too. I shared the message with Mahin.

Mahin wrote: Appa (Agathiyar) asked us to take it as a lesson. When we take everything as a lesson then we will never complain but we shall gain knowledge and that knowledge would help us to turn ourselves into someone greater Anna. 

And he continued: Acceptance is what everyone needs; to take everything as a lesson Anna.

I then posed a question that was bugging me to him: Is it good or bad then to strive for change; to work to raise our living standards? 

I added: Still not sure of what the true meaning is about acceptance. If we are to accept our karma why does Agathiyar give remedies?

Mahin gives me a wonderful explanation: Maybe for those investing in material life, the meaning of acceptance is different.  - Accept that you can do anything to change your surroundings and work on it. For those living for Gnanam, acceptance becomes different - Accept everything around you as the norm, don’t complain. - See everything as a lesson, that gives you Gnanam. - Only with acceptance will the mind be kept silent, and that silence will lead to deeper meditation.

As for karma and its remedies, he answers: Karma is what holds us back in our journey towards Gnanam. Those who accept material life will continue doing karma because they do not care about it. Those who seek Gnanam have to clear the previous karma. By doing remedies Appa reminds us to stop creating new karma. Once we stop creating new karma, and clear our past karma through performing remedies, we become neutral. Now the soul will get a clear vision about the path that it has to travel to reach Erai. With acceptance and together with our effort based on all the Siddha teachings, we can become like the Siddhas, that is their wish too, Anna.

Another reader wrote: Since last Sunday I'm trying my best to not react to anything that disturbs me. As Gowri master told. This MCO (Lockdown) period becomes a great platform for me to know my self better, to learn things better include my body, mind and etc.

We had sought the advice of Acharya Gurudasan or Master Gowri as we lovingly address him, on how to hold our attention in meditation.

Me: Master I am envious and jealous of you. How is it you could meditate with the trains passing by every minute? We are struggling here.

Master: I'll be aware of the train passing by, the sound. Just choose not to let that disturb me.

Me: Wonderfully said, master. Understood. We should not react to it, right?

Master: We just ignore it. Choosing not to react is also a reaction. We just need to ignore it. It's not the disturbances that disturb us, but our own reaction to it.

Me: Will try. Then what about the mosquitoes? They already bit me. I had to stay in the ward for 4 days some years back.

Master suggests using mosquito repellants or lighting benzoin resin (sambrani pugai).

Mahin throws in a question: How to control our reaction Master? When you get a sound mind automatically divert immediately.

Master: It's realizing that we have a choice for any event. Train passing is an event. Not something we can control. When we accept that it's out of our control, that acceptance will lead us to accept the disturbance it causes as well. Then we will no longer choose to get annoyed. We get disturbed only when we resist. When we accept, it's no longer a disturbance.

Another reader wrote: I remember a sentence in your recent post. Different meanings to three different levels of people at three different periods in life.

It is true. We seek to justify what we think is right. A scientist forms a hypothesis and goes on to perform tests to prove his theory right. 

A key function in the scientific method is deriving predictions from the hypotheses about the results of future experiments and then performing those experiments to see whether they support the predictions.

We need to prepare ourselves to accept a thing now and be equally prepared to drop that later when we become enlightened by new discoveries or findings or experiences. This is how we grow. Culture, tradition, religious and spiritual beliefs all undergo a change in our understanding of it as the society and individuals evolve with times. Change is something that we can never deny. By accepting change, life will be bliss. Adapting to change, life will be bliss. We are trying to understand and comprehend God with a logical mind, which will never happen since God has to be experienced. We are trying to define God through logic and our senses as in dollars and cents. But he is beyond them. He is to be experienced. No words are enough to describe him. He is beyond form, name, and expression. 

ABIDING IN THE SIDDHAS 2

When someone asked us what we had gained in coming to the Siddha path, we were startled. We never intended to gain anything out of it. Hence we had no answer for her. We just executed what Agathiyar and our gurus told us. If she had asked us if there was a difference after coming to the Siddha path, we could have listed many things.

For one, no one had highlighted or talked about the need to do home puja before that. It was a practice or ritual that was up to individuals to commit themselves too. Many never enter their puja room much less conduct a puja. Many go to temples on specific days for specific reasons. There was always a reason to pray, otherwise very few made it a norm to worship God just for his sake. When ill, when wanting something, or when troubled, only then they saw God as a means to escapism. When things were back to normal God was shut out from their lives too until the next round of illness, needs, and troubles showed up.

The following are shared not to blow our horns but to instill in readers how easy it is to gain the blessings of the Siddhas if only we opted to follow them. With the coming of the Siddhas, Changes do indeed take place, some very obvious while others very very subtle. 

Nadi Nool Aasan Senthilkumar of Avinasi started me off with the Siddha puja by reciting the names of the Siddhas during the ritual of paying homage to the Nadi and its authors, the Siddhas, after my very first Kaanda Nadi reading or General Canto in 2002. I followed this ritual at home placing flowers at the feet of Agathiyar's painting given by Sivabalan at his premise where the reading took place. Before this, I had my altar filled with pictures of the entire pantheon of Gods and Goddesses and photos of several gurus on my walls too. Agathiyar came as a new member of the Siva family. Change No 1.

Coming to worship him, Agathiyar arranged for me to step on the soil of origin of my father and my ancestors and carry out the parikarams or remedies he gave in 2003, fulfilling them through visits to numerous temples in India, which was my birthplace in many previous births too. He threw in a bonus too in the form of my guru Supramania Swami. I met him by "accident", visiting him on the pretext of drawing up a horoscope for my daughter. He exerted the need to light a lamp at home. He told me he would come to watch me through its flames. I was figuring how that could possibly take place. He gave me a mantra to accompany my prayers. I never knew the importance of keeping the flame alive until my second visit to Tiruvannamalai in 2005. When Supramania Swami noticed that the flame had died out at his altar he was physically shaken up and rushed to ignite it telling me he had kept the flame alive all this while. He brought his guru Yogi Ramsuratkumar from his samadhi to chant with us, showing me that miracles were possible, as we sat in his prayer room. I was amazed to note that a Gnani of his status still performed the daily ritual of sitting at his altar, rolling the beads of the rudraksha maalai, invoking his guru through the mere chanting of his guru's name and frequented the temples when the opportunity arises. When I arrived at his cottage or kudil, he suggested that we visit his guru's samadhi, a stone's distance away, and watch the Pradosham puja conducted. He invited me to a Vishnu temple some distance from his village home. He showed me the importance of lighting the lamp and keep the flame alive, that I soon learned to be the portal through which the divine connected with us and journeyed to and from between planes. Today the divine visits us too through this portal. Change No 2.

When I came to know Tavayogi in Malaysia in 2005 and invited him over to my humble home, he arrived and did a small puja on our requests. Later over the phone, he asks that we carry out a homam that was something new to us. He encouraged us, assuring us that it was rather a very simple ritual and listed out all that we needed to purchase. He asks us to recite the names of the Siddhas during the ritual. That was sufficient. We did as told. Later when he came over again to Malaysia and my home in 2007, he initiated the placing of the Purnakumbham to complete the ritual. He brought us to engage in a ritual that was traditionally the domain of the priest. We dropped our reliance on others to get connected to the divine. We could connect with the divine through lighting the lamp; invoke them by performing the Homam, and bring them to reside in the holy vessel Purnakumbham. By bathing the murti or statue of Agathiyar with this energized holy water and repetitive chanting of Agathiyar's name, the otherwise mere piece of metal gained exceptional powers. One fine day Agathiyar opened his eyes in this bronze statue. Change No 3.

What was confined and done in the privacy of my home was soon exposed to other potential aspirants by his will. He brought Bala Chandran after his first Nadi reading to participate in the Pornami Puja at my home. Soon Bala brought many to see the Nadi and subsequently brought them over to Agathiyar Vanam Malaysia (AVM) a name I gave for my home for easy identification and to send our location. Bala's team called themselves, Thondu Seivom. We carried on conducting the prayers and rituals as directed and shown by our gurus. Many took back their experiences and learning. Some took to performing the rituals in their homes too. Change No 4.

Not satisfied to have his worship kept within the four walls of AVM, Agathiyar exposed and introduced us to the public too, by creating the time-space for us to bring the Siddha puja to the knowledge of the public, by arranging for us to light lamps, sing their praises and conduct the rituals of Homam and libation or Abhisegam in temples too. These were events that took place beyond our planning, expectations and want, but we executed each and every event to his utmost satisfaction, whenever given the opportunity or opening. Change No 5.

I was never a writer. I was in the construction industry serving the housing needs. But when I volunteered to return to my HQ in 1994, I found myself doing presentations for the department. I soon dabbled in IT and its related matters; reading a lot on animation, movie-making, and video production, hoping to enhance and improve my presentations. And I sure did for a Department Head quipped to me not to show off. I felt sad for her. What she should have done is sent her boys to learn from me a few tips and improve their presentations making it at par or even excel mine. I would have been happy to teach and felt proud that they have superseded me. I began to learn to create annual reports and departmental bulletins that drew me to engage in learning to create my own books and publish them online. What started as a webpage to store my artwork in digital form after the originals were collecting dust, soon carried a detailed piece on my maiden pilgrimage to India. I soon shared many related stories and carried videos on YouTube too. As I realized blogging was much much simpler when it comes to embedding videos, I opted to focus on this relatively new online journal or informational website. Soon Agathiyar took the upper hand and took my hand in drafting the posts telling me subtly that this was a task assigned to me for now. Change No 6.

I was one to have walked past a hungry man or a beggar without even giving a second look many years before. He changed me. When I met Tavayogi he showed me photos of the numerous charitable activities he carried out at his Kallar Ashram. When I went over to his place a month after his departure I saw an opportunity to do my part too. Hence began my act of feeding the poor and hungry individuals. With the coming of Thondu Seivom we expanded our wings to feed the homeless, the unfortunate, the misfortunate, and any other person in need of help. We realized that Agathiyar and Tavayogi got us engaged in these acts of doing charity to open up our eyes and hearts to see the suffering around us and to bring compassion within respectively. Change No 7.

All the experiences and lessons gained in carrying out and seeing through all these activities which although seemed to stand apart from the domestic chores, regimes, and responsibilities towards the family and society led to changes in the ways we moved and reacted with them and the public too, now with enriched and renewed wisdom. If these changes were more aligned towards changes in our activities, the most obvious change that came about was that in our perspective and understanding. Change No 8.

If I have compiled my initial solo journey that was spent in chanting numerous mantras given back then, published as "Milestone on the Path of the Siddhas" in 2011, available for download at https://drive.google.com/file/d/17UoMCNHxotIiDPnDTgc078LfGziEmeUJ/view, today we have been brought one full circle to where we started, alone, as we take a step onto the ninth-mile. As we dare to embark and undertake a journey of a different kind, it brings us back on a solo journey, though one that is internal and personal this time around, one that goes within.

It reminds us of BKS Iyengar in describing Patanjali's Yoga Sutras, he clearly defines the route, beginning with Yama - restraints or ethics of behavior; Niyama - observances; Asana - physical postures; Praṇayama - control of the prana (breath); and Pratyahara - withdrawal of the senses, that he describes as a forward journey. Bringing us to do Asanas, Pranayama, and Pratyahara he brought all the other activities that we had engaged successfully in before, to a halt except for blogging. Today he has shut me up within the confines of my home asking me and others to go within teaching us the techniques as and when required. Following them, we saw subtle changes take place within. Iyengar describes Patanjali as taking us on a reverse path, or a return journey now moving inwards, from the body towards the soul, with Dharaṇa - concentration; Dhyana - meditation; and Samadhi - absorption; that is termed as the true renunciation, contrary to the common belief and understanding that of renouncing the world. This is Change No 9. 

A koan goes "First there is a mountain, then there is no mountain, then there is." During the Tang Dynasty, the Chinese Ch’an master Qingyuan Weixin famously wrote: “Before I had studied Ch’an for thirty years, I saw mountains as mountains and rivers as rivers. When I arrived at a more intimate knowledge, I came to the point where I saw that mountains are not mountains, and rivers are not rivers. But now that I have got its very substance, I am at rest. For it’s just that I see mountains once again as mountains, and rivers once again as rivers.” (Source: https://tricycle.org/magazine/first-there-mountain-then-there-no-mountain/). So there is one more major, drastic, and mind-shattering change awaiting those who dare to venture within and find out for themselves the truth. Are we ready for it?