YOGA 3

When certain energies begin to traverse through our body as a result of the yoga practices, various behaviors and feelings could arise: negativity and anger; laughter or cry; etc. all happening spontaneously. The pent up anger and emotions are expelled from the system. Even before we engaged in the rigorous practice of puja, rituals, service, and yoga, we were guided by the guru. I was blessed to have my nephew come along and pass me the Vasudeva mantra that is said to pierce the Vishnu granthi. I discovered later it was from Agathiyar. I had received this mantra even before Agathiyar physically came to me through the Nadi reading a year later. The other two knots are Brahma granti and Rudra granthi. We are told that further practice of pranayama would pierce these too and the six chakras.

R Venu Gopalan in his book, "The Hidden Mysteries of Kundalini", enlightened me further on this mantra stating that the Vishnu Granthi adds obstructions for the sadhaka keeping one under the wraps of attachment and bondage. The mantra is recited for balancing the Vishnu Granthi.

The nadis of the heart chakra is cleansed. It balances the heart chakra. Continuous practice of meditation on this mantra helps purify the thinking process. It also helps in dissolving all the past karmic deeds for a better future. 

Yogi Professor Ramdas Prabhuji who is of the same opinion with R Venu Gopalan, writes at https://lahirimahasayakriyayoga.org/om-namo-bhagavate-vasudevaya/

The purpose of the Second and Third Kriya is to break the heart granthi in order to get the fourth state, Turiya, or Samadhi. The heart knot is the Vishnu-Granthi. Therefore, the supreme Vishnu mantra (mahamantra) – Om Namo Bhagavate Vasudevaya – is used for this purpose. The Vasudeva-mantra of 12 syllables – Om Namo Bhagavate Vasudevaya – is known as a Mukti Mantra because it grants release from Samsara for the one who recites it with devotion and faith. In the light of Kriya Yoga, the fourth state of Turiya, or Vasudeva, is a synonym for Kevala Kumbhaka. 

In a book titled, "Saint Dhruva", it is mentioned that this mantra was given to Dhruva by Saint Narada who initiated Dhruva into the mysteries of yoga and meditation leading to samadhi.

Narada taught Dhruva the practice of pranayama by inhaling, exhaling, and holding the breath. He taught Dhruva to overcome thought fluctuations with the help of breath control. Narada also taught Dhruva to meditate on Vishnu in the sanctuary of his heart repeating the Lord’s name mentally and offer prayers and worship. 

This mantra was mentioned in an extract from the English translation of the book "Kriya Yoga Vijnan - The Science of Kriya Yoga", the original by Saint Lahari Mahasaya.

Lahari Mahasaya has named this sadhana, Omkar kriya. This is essentially a pranayama and the basis is the Vasudeva mantra. The sastras have propounded that the Vasudeva mantra is an omniscient mantra. When a sadhaka starts comprehending his awareness as one with the mantra then he becomes omniscient himself. Then his attainment shall be - I am this omniscient Vasudeva.

In the Gita it is stated: "In the very last of all births, the man of wisdom worships me, realizing that all is Vasudeva. Rare indeed is the soul. Then do namaskar to thyself."

From Awakening State at http://www.awakeningstate.com/spiritual-awakening/om-namo-bhagavate-vasudevaya/ we learn that,

This Sanskrit mantra can be practiced to attain freedom (moksha) from Samsara – the “Karmic Wheel” that keeps us bound to cycle after cycle of incarnations. This liberation mantra is a karmic eraser. Chanting this mantra with a sincere heart frees your mind and spirit from negative patterns in this life and helps us realize ourselves as a manifestation of transcendent divinity. 

Wikipedia mentions the following,

‘Om Namo Bhagavate Vasudevaya’ is a mantra of Vishnu and Krishna both. This twelve syllable mantra is known as a Mukti (liberation) mantra and a spiritual formula for attaining freedom.  

Besides this, to rid the mind-body and purge the impurities Agathiyar gave us the techniques of Nadi Suddhi and Dega Suddhi to adopt and put into practice. Negative qualities need to be dropped and replaced with those that are positive. The purification of the nadis is required before one progresses to take up pranayama. These are prerequisites to taking up asanas and pranayama as we take note in the 8 angas of Patanjali. Swami Vivekananda speaking about this practice of Nadi Suddhi or purification of the nerves quotes from the Shvetashvatara Upanishad.

First, the nerves are to be purified, then comes the power to practise pranayama. Stopping the right nostril with the thumb, through the left nostril fill in air, according to capacity; then, without any interval, throw the air out throught the right nostril, closing the left. Again inhaling through the right nostril eject through the left, according to capacity; practising this three or four times at four hours of the day, before dawn, during midday, in the evening, and at midnight, in 15 days or a month purity of the nerves is attained; then begins pranayama. 

He adds that,

Nerve currents will have to be displaced and given a new channel. New sorts of vibration will begin, the whole constitution will be remodeled, as it were.  

Bringing us to his worship and doing charity led us to carry noble thoughts and the mind and body were engaged in his thought and work or service, never giving the devil an idle moment to come and dwell within and begin his workshop creating negative thoughts and talk. One has to adopt Agathiyar's 5 tenets that are similarly reflected in the first two angas of Patanjali's Yoga Sutra too. Having introduced us to all these fine tools that serve to enhance and enrich our purpose in taking birth, strengthening our body, soul, and spirit, he now comes to work further on the very vessel or vehicle upon which both the soul and spirit travel - our body. As everything is established in prana, the body is made fit for the spiritual sadhana initially by us taking the interest in doing so; taking lead and putting the necessary effort into it. Soon we shall be guided or to be precise it shall be guided by the hidden hands of the guru who initiates everything and stands aside to watch the play or lila. Once purified the full force of the divine can come down in torrents and do its will. Impurities that block the passage of the prana in the nadis are removed. The blockages that are a result of our previous lifestyles result in its associated imbalances and disorders in the body and the imbalance in the 3 dosas or bodily humor namely Vatam or wind, Pittam or bile, and Kapam or phlegm. This necessitates the need for Deha Suddhi too. Agathiyar gave us his Agathiyar kuzhambu to consume for the purpose of Deha Suddhi. "It contains 11 ingredients which are mentioned in the Siddha formulary of India - part -1, that when combined act as a purgative. Besides being a purgative it is said to cure many diseases too. The major ingredients of this drug are Perungayam, Kadugu, Induppu, Rasam, Vengaram, Naabi, Manosilai, Omam, Aritharam, Karunjeerakam, Nervalam." (Source: Muralidass SD and Shree-Devi MS: “Agathiyar kuzhambu”- not only a purgative- an overview. Int J Pharm Sci & Res 2019; 10(5): 2156-63. doi: 10.13040/IJPSR.0975-8232.10(5).2156-63.). That did an excellent job of cleansing the house.

For the purpose of cleansing first and later strengthening the physical form, Agathiyar shows me to Siddha practitioner or Siddha Vaidyar Arivan of the Arulguru Agathiyar Arulsidhar Peedam, also known as Agathiyar Yoga Herbs Centre and officially registered as the Agathiyar Arul Shakti Peedham. Vaidyar Arivan prepared the Agathiyar Kuzhambu and other herbal preparations that Agathiyar mentioned and passed me other herbs too that he deem fit for me to take.

Once one's karma is ascertained and remedies are done to counter them; the soul is strengthened by gaining merits from good actions. The thoughts are channeled towards the noble and the divine. The body cleansed of its impurities, first by taking purgatives and then our existing menu changed to one of satvic in nature. It is further strengthened with the intake of relevant herbs. With the prana that is ingested in larger volumes; and having the nadis purified; leading to the lower chakras purified too, the mind is then brought to quieten down by observing the breath. This is where Agathiyar and Ramalinga Adigal have left us as it is to put in the effort and practice for now. Let me furnish you with the details of this inner journey once I have traveled and experienced the higher chakras for I had made it a point only to refer to the scriptures and books after I have had an extraordinary experience; to verify and understand the experience better after having gone through it and not earlier before embarking on the practice for we would then have expectations and feel frustrated if the desired results are not seen.

To those who would love to take up yoga, my advice is to take up a guru and have a Siddha practitioner beside you too. He comes in very handy. Bring them to travel with you through your journey of discovery. May the Siddhas and the force be with you.

YOGA 2

It is not my intention to intentionally cause fear in aspirants wanting to learn yoga asanas and pranayama by writing the last post. It is just a humble reminder to tread the path of yoga with caution and discipline in all matters. Similarly, the gurus or masters must be responsible for their student's progress and not desert them when the energies awaken. Yoga is not all about moving into asanas; neither is it all about holding the breathing or gaining control over it. There is more to yoga than what meets the eyes as is told at https://yogaalloy.com/there-is-more-to-yoga-than-what-meets-the-eye/. Zeynep has written that, "The yoga tradition teaches us how to move our bodies so that we can get closer and closer to the state of mind where we can touch the soul."

What benefits did I gain from practicing yoga? Initially, I felt it has merely a form of exercise, learning from the books. When Agathiyar came in the Kaanda Nadi and guided me with certain techniques, followed by Patanjali and other Siddhas, I had no way of verifying if what I did was right since the Nadi was always a monologue. But I pursued all that I was told to do right until the choice of food to take. The Jeeva Nadi was different in the sense that the Siddhas, reading our thoughts and mind, would immediately respond in real-time and answer us. We knew the right or wrong immediately. By sending Tavayogi over, we learned to put into practice numerous new asanas and breathing techniques. With discipline and consistency in my practice, waking up before dawn, and putting into practice what I had learned from Tavayogi, and again doing the same in the evenings, I saw the results. I sensed a larger volume of airflow come into me through the nostrils; and with it came more prana and energy. With consistent practice, the prana in me grew to a degree where I felt the body expand and bloat as if one the verge of bursting. The prana traveled throughout the body and limbs at times creating a sensation of numbness or heaviness, and ticklish at other times. It was like a surge of current traversing through the nadis and nerves in the body. Soon it would subside on its own. I did not know of this energy surges taking place in the lower chakras during this period until I pulled a nerve and hurt myself as I had explained in the earlier post. After consulting Agathiyar in the Prasanna Kaandam on 26 November 2011, only did he reveal my current state then. He advised me accordingly and allayed my fear and disbursed the pain eventually through a miracle. But I had to bear the pain some 2 1/2 years before that miracle took place. I began to see the physiotherapist beginning on 29 November 2011. Usually, she would give me the Single Infrared Heat Lamp Therapy and minute electrical charges on my back that brought much relief. I was with my physiotherapist again as usual on the afternoon of 15 February 2012. She surprised me by asking me if I was doing the five stretching poses that she had taught me and what I was supposed to do at home. I told her that I still did it. She wanted to see me do it. As I moved into the first posture, I suddenly felt something give way in the arch of my lower back. I let out a cry of relief. I was relieved of the pain and discomfort that I had endured for years instantaneously. She walked away coolly to write her report without further ado. What had taken place then?

With puja to the Siddhas and practice of yoga, my heart began to mellow and I began to weep and sob and go into sudden outbursts of laughter numerous times for no reason. It was not that I wanted to cry but it happened spontaneously. The cry came from within without my control or by me initiating it. I cried my heart out, especially during temple visits and while conducting prayers and bhajans. I used to automatically perform certain gestures too. Surprisingly these involuntary movements never attracted the attention of the public. It was as if the moment was veiled from others just as the doctors and nurses draw the curtain close when they attend to their patients.

• While at the Tiruvanaikaval temple in Trichy, the priest from Utamar temple who volunteered to accompany me there, brought me to Lord Dhakshanamurthy's sannadhi. I broke down and cried and cried and cried uncontrollably. 
• When I was at the Ekambareswarar Temple in Kanchipuram, I was mysteriously invited into Lord Nadarajah's chamber where I shed tears of joy that came on automatically seeing the majesty and beauty of Lord Nataraja.
• Then when I was in the presence of Supramania Swami in his village home and as he revealed about me without charting my horoscope, though he was an astrologer, I sobbed silently for the whole duration of our sitting, 5 solid hours, till dusk. It was tears of joy and gratefulness to the divine in seeing me through all the years and all the blessings he showered on me till that moment.
• This was true too during each Nadi reading I had. I would shed tears of gratitude to Agathiyar and the Siddhas for seeing me and having a word with me. I would shed tears profusely for their grace and compassion on a sinner such as me.
• Two years later, as I bid farewell to Tavayogi, having verified that a leaflet given to me in 2002 by the Nadi Guru Senthilkumar after my Nadi reading carried his name and intent on building a temple cum ashram for Agathiyar in Kallar was indeed his, I fell at Tavayogi's feet. He moved back and told me never to do that, but instead fall at the feet of Agathiyar, pointing me to a pair of wooden sandals or padhugai, a representation of the feet of the guru to be worshiped and adored in Indian tradition. Until then I did not see it. Neither did I notice what was around the room in which we sat and spoke. The moment I touched the wooden sandal, I broke into tears and began crying aloud.
• Later in 2010, when I was with Tavayogi at an affiliate Peedham of his in Seri Gombak, as I stood in line with the other devotees to get his blessings, and just as I got down on my knees in front of him, there was a sudden burst of laughter and joy that overcame me. Simultaneously he went into a state of laughter and cry too. I did not understand neither his action nor mine. Surprisingly nobody took notice of what was happening but instead went about mingling with others. Later as I drove him to Bukit Rotan to visit a new temple that was under construction, I asked him what had taken place that day. He immediately hushed me looking back to the guide who was drowsing away in the back seat. I never got the answer. 
• As I stood with my family at the Sri Jeganathar Sivalayam in Tapah, I was overcome by emotion and cried. Again surprisingly none of the disciples of the Swamiji who was residing in the temple with his entourage took notice of what was taking place.
• When I was with my family at the Sivasubramaniam Alayam, Kampung Kepayang that is housed in a cave, I was again overcome by emotion and cried.
• When my family and I had prayed at the Nattukkottai Chettiar Temple, Penang, and stepped out, a man pointed us to the Arulmigu Balathandayuthapani Temple, atop the hill where its temple tower was visible from where we stood. I went into a state of joy on seeing it crying out.

But I never prodded or investigated these happenings. I took it in my stride and moved one. Only my family stood witness to these strange happenings and later some devotees who frequented AVM.

• When the AVM family went on a tour of spiritual places in Malaysia, I found myself crying in joy at Lord Murugan's sannadhi at the Sivasubramaniam Alayam, Kampung Kepayang again.
• Revisiting Tiruvanaikaval again, this time with my family and Jnana Jhotiamma in 2013, again I was overcome by an emotional outbreak of cry and joy. I lay on the floor of the temple twitching the body involuntarily, not in pain but in joy. It was as if all the nerves were tugged and pulled at, stretched, and pulled from top to toe quite alike the tensioning of steel bars in the beams. But it was never hurtful but rather pleasant.
• In 2016 as the AVM family made its way to join the festivities for Agathiyar's Guru Puja at Kallar, we stopped over at the Mayuranathar temple in Mayiladuturai. As we sat in the presence of Lord Dhakshanamurthy, Lord Ganesha, and Kuthambai Siddhar, I was overcome by a profuse energy that went through me and left me crying in joy. It refused to settle for a long time. 
• I was overcome by emotion sitting at the Sundarananthar Vallabha Siddhar sannadhi at the Arulmigu Meenakshi Sundareshwarar Temple, Madurai, while the rest of the AVM family recited the names of the Siddhas.
• The pinnacle of these show of energies was when my family and I were led by the temple priest of the Sri Siva Shanmugar Temple in Sungai Siput, into the deeper recesses of the cave, and shown the spot my Paramaguru and the guru of Tavayogi, Chitramuthu Adigal had meditated. I went into a spin and was thrown off balance and landed on my back in a depression amidst the boulders. I was literally thrown off my feet but came out unscathed and laughing. 

Back home, I had collapsed a couple of times only to wake up cooly and walk away in the middle of the night as I made my way to the washroom. I have dropped onto the floor scaring the wits of my family members who stood watching in terror as I twisted my body as if writhing in pain. But it was otherwise, joyful and brought a pleasurable feeling instead. My stools changed in appearance and texture each time I went to excrete at times rubbery, and sometimes oily; at times as pebbles; even as strips; at times floating and at other times sinking; at times dark and at times light in color. Sorry to mention this here but the stool was a way to identify illness and the state of our insides in the days of the past both by medical and Siddha practitioners. Our excretion shows the state of our health. The senses are enhanced, sharpened, and refined. The skin breathes the air directly, every pore, and hair breaths.  The ear listens to the finer sounds. The eyes regain their clarity. The nose picks up the essence of smell. The taste buds become refined. 

Amidst all these unexplainable happenings, the pain in my lower back appeared again in 2016, and in 2018. In 2016 when Tavayogi was in town, he gave me a herbal preparation to relieve the pain, while Dhavantri relieved my pain by applying his prasatham, the sacred ash, that was brought our by a devotee from Lord Dhanvantri's temple precisely at the same moment. When the pain recurred in 2018 Lord Muruga came through the Jeeva Nadi reading and through a devotee simultaneously, in real-time to heal my back. He explained the healing process in the Nadi as he treated by back by stroking it with a bunch of peacock feathers and giving me water energized with the Arutperunjhoti Maha Mantra. The excruciating pain went away after a few days. Agathiyar too came to reveal in his Nadi from time to time. Going through the books I sort of got an idea of what was going on. Soon Agathiyar asks me to continue some of the yoga practice of Tavayogi again, telling me that I shall know which to do. Ramalinga Adigal too came to teach us further.

YOGA 1

I have very high regard for the practice of the ancient art of Kalaripayattu. In event of injury to your limbs or the inside, the master treats you the traditional way as opposed to others, who in a way wash their hands off, sending you to the hospitals where you end up in a cast. This art form is complete by itself since it has the panacea to treat the injured during practice as it is based on Hindu medicinal concepts found in Ayurveda.

Yoga too is a very comprehensive path that has eight limbs or angas. "The eightfold path of Patanjali's yoga consists of a set of prescriptions for a morally disciplined and purposeful life, of which asanas (yoga postures) form only one limb."(https://en.wikipedia.org/wiki/Ashtanga_(eight_limbs_of_yoga). High morals, ethics, and virtues have to be adopted and observed. As Yoga works both on the outside and inside of an individual, it is imperative that one follows these recommendations. Only after Yamas and Niyamas does Patanjali bring us to Asanas and Pranayama. The other three and the final Samadhi state are for those who would want to venture within. Both the body and mind have to be prepared first; the vessel made ready for the sudden outburst of energies. We were blessed to have Agathiyar and our gurus with us. They brought us step by step, beginning with the prayer to Siddhas that included Patanjali too and bringing forth compassion from within us by having us involved in doing charity. Only then did they bring us to yoga asanas and pranayama. It took an 18-year wait for me to finally indulge in the retention of the breath or Kumbakam. Only recently did Agathiyar and Ramalinga Adigal give the green light to hold my breath. 

There was a time when aspirants wanting to learn yoga had to gain the attention and trust of a master first before he is allowed into the home or ashram of the master and before the master initiates him into yoga. This was the time of gurukulam. Gone are the good old days we are told. With the advent of books, they brought the secrets and techniques of yoga from behind the confines of these gurukulam to the masses. With various means of transportation made available, masters traveled places to address the individual groups in private homes and the public at temples and other public venues all around the globe. With the advent of technology and social media, live streams and videos are made on yoga asanas and pranayama and these instructions are made available to the public, making their way into our homes. These days practitioners go on air, on radio shows, and tv stations, to instruct on yoga. There are so many avenues available for one to learn yoga asanas and pranayama these days, either in groups or privately in the comfort of our homes. Even the children are not left out with several simple videos made for kids. While it is heartening to see yoga asanas and pranayama that was taught only in the confines of gurukulams and ashram and under the watchful eye of the master spread its wings to all corners of the world, let not caution be thrown to the wind. The learner needs to be advised properly and cautioned before starting the practices beginning from the 3rd and 4th anga of asanas and pranayama and moving further.

One has to build the body to be able to withstand the surge of energy that is activated within the body with the continuous practice of yoga asanas and pranayama. Now I understand why Tavayogi took some moments to consider my request to teach us yoga asanas and pranayama when he was in Malaysia in 2008. Only after some due consideration and hesitation, did he agree to teach by showing us personally these movements. I guess he confided and consulted with the grandmaster Agathiyar before giving in to our request. This was my very first class in yoga asanas and pranayama with a master. All these while I was practicing it picking them up from books. When the chief clerk at my office was conducting classes for Chi Kung I hesitated to join for fear that it might clash with my practice of Yoga. But I did pick it up later when I was told to take a break in my current practices. When Acharya Gurudasan was initiating aspirants into the path of Kriya Yoga in Malaysia, I waited for a sign from Agathiyar if I should be initiated into the practice too. I had to respectfully turn down the offer of initiation but the preliminary classes that Acharya held for us were very beneficial and taught us the finer aspects of yoga. He was careful to remind us not to continue if pain persists. He taught us how to gradually reach the desired posture, in small increments. He taught us to slow down. He taught us that yoga asanas were not mere exercises but a means to bring our attention to a posture and hold it in meditation. He brought us to become aware of each movement, even the slightest and aware of the breath, rather than do them mechanically. These were never taught to us before via books. I realized then that this was the reason a guru needs to be with us as we practice, for he can see and pick up the mistakes we do and correct us;  modify or simplify them so that we do not hurt ourselves, and judge our performance.

When Acharya Gurudasan asks me why I wasn't teaching others since I was practicing yoga asanas and pranayama having learned from Tavayogi, I told him that Tavayogi only taught me and several others but never asks to teach another. Anyway, I wasn't too sure if I was doing it right. But this doubt was cleared when Agathiyar sent my nephew over to re-learn the postures that Tavayogi taught us from me as he had left doing it. Agathiyar in the Nadi showed him to me and asked that he brush up on the techniques from me. We learned together, he learning from me and I learning from him, realizing then that we missed certain postures too. Recently Agathiyar had asks that I teach others too. When a devotee who had symptoms of "stiffening and shrinkage of the lungs, which made breathing difficult and caused coughing", was diagnosed as having shrinking lungs by a Siddha practitioner, and later saw the medical doctor and received medical attention too, I thought maybe the breathing exercises and pranayama taught by Tavayogi would help him increase the intake of air and help his lungs recover. Soon with practice, he mastered the techniques, teaching others too. Agathiyar came later and asks others to learn from him, endorsing him as a guru. These days both Agathiyar and Ramalinga Adigal come to us and teach us the finer techniques of breathing and meditation. They keep track of our performance and practice and monitor us closely, asking if we are doing it and asking to know the results of our experiences. From there they then guided us further.

I was always cautious in my practice of yoga asanas and pranayama. Yet I succumbed to pain and airlocks. I had brought upon myself an excruciating pain in my lower back and buttocks that shot through the thighs and my right leg by the mere action of forcibly coughing out sputum while clearing my throat and washing up in the shower sometime before 2011. I pulled a string, a nerve to be exactly as I was in the shower carrying out the daily morning routine of rubbing a pinch of the powdered Karisaalai herb against the uvula that helps remove the phlegm from my throat as usual. As I coughed up the phlegm and spat it out, I felt a tug followed by a shape pain arising in my right buttocks that ran down my right leg till my toes. I froze in pain. When I explained the pain to others, they thought that it was sciatica. "Sciatica refers to pain that radiates along the path of the sciatic nerve, which branches from our lower back through our hips and buttocks and down each leg. Typically, sciatica affects only one side of our body." (Source: https://www.mayoclinic.org/diseases-conditions/sciatica/symptoms-causes/syc-20377435)

The pain was similar to that which results from sciatica, felt along the path of the sciatic nerve, and deep in the buttock, with the pain traveling down the back of the leg, and to the foot. "The pain can be accompanied by tingling, ‘pins and needles’, or numbness, and sometimes by muscular weakness in the leg. Sciatica is usually felt in only one leg at a time. Sometimes, a sensation like an electric shock can be felt along the nerve. The nerve pain can range from a mild ache to incapacitating pain. Sciatic nerve pain is often felt when you sneeze, cough, go to the toilet, or when you’re sitting and may be accompanied by lower back pain." (Source: http://www.mydr.com.au/sports-fitness/sciatica-symptoms-causes-and-diagnosis)

I saw the doctors. They gave me a clean slate but put me on physiotherapy which I attended twice a week. This only gave me momentary relief but the pain came back. I had to bear the pain for some 2 1/2 years. Throughout this period Agathiyar watched silently from afar. Finally, in November of 2011, when I decided to ask Agathiyar in the Nadi, only then did he reveal the real reason for the injury. Although it was generated by my action in clearing my throat, he told me it was subtle in nature. He told me what was going on in my body and why I had succumbed to the back pain. He spoke about the chakras and the movement of subtle energies, which cannot be seen or measured by instruments, to be the cause of my misery. Although externally the cough triggered the chain of reactions, the cough was in turn the result of certain changes happening in the subtle body. He said I faced discomfort and pain in the body due to the heat generated in the Muladhara from my yoga practices. The three dosas too have run haywire and out of proportion. Hence he asks to stop all forms of practice. He suggested several Siddha herbs to consume.

பாரிச (உடலின் ஒரு பக்கம்) பீடைகளும் வந்து நிற்கும்
உற்றதொரு மூலாதார சக்கரமும்
உயர் விதமாய் உஷ்ணம் அடைந்ததால்
உரைக்க வரும் சோர்வுகளும் தேகம் தன்னில்
உரைக்கலாம் முக்கூற்று திரிப்பும்  இப்போ
முறையாகச் சமநிலையில் இல்லாதிருக்கச்
சோதனைகள் வந்து நிற்கும் அச்சம் மிகுந்து
செப்பலாம் தவம் தன்னை நிறுத்திவைக்கப்
பங்கம் ஏதும் வந்திடாது கலக்கம் கொள்ளா

After practicing diligently the asanas and pranayama as taught by Tavayogi, I had built an enormous amount of both prana and energy in me without my knowledge, between the years 2008 and 2011. Agathiyar made me realize that an overwhelming accumulation of energy within me was the cause of the pain when I went for a Nadi reading in 2011. He put a stop to all my practice besides asking me to take some herbs to bring a balance to the Dosas within. Recently I brought upon myself the exact excruciating pain again in the exact spot by the mere action of sneezing while crossing the street. If my earlier action of coughing had triggered the pull on the nerve in my back that ran through my leg, this time around it was my sneezing that triggered the recurrence of the pain. Agathiyar tells me again that the changes and upheavals in the subtle or suksma body were the reasons for the pain and suffering I endured as a result of the sneeze. Again I was given several herbs to be taken.

When someone passes away, we always ask how did he/she pass away. There is always a cause for death, be it sudden, accidental, or peaceful. The reasons are aplenty: poisoning, suicide, due to extensive injuries and damages to organs, failure, or collapse of organs or shortness of breath that results due to the accumulation of phlegm as Ramalinga Adigal says. These are external reasons or causes that initiate death. We would generally seek treatment and be diagnosed according to the physical symptoms and signs and taking into consideration the causes that triggered the pain. The Siddhas though seem to scan through the other realms or bodies for reasons for our suffering and pain in the physical form. We are told about our karma of past lives that manifest in the physical plane as illness, disease pain, and suffering. We are told about the mystical changes that are taking place in the subtle body that affects us physically, which takes the form of pain and suffering initially and then turns into bliss and joy later. So we are asks to bear with it, or even better brush it aside. During this time, we are asks to pray and uphold our spirits. This gives time-space for them to work on our problems. They buy time. They get to do what is best for us without our interference. We are told that whatever inventions or discoveries in this physical world, has already been done in the other realm, call it astral, suksma, subtle, parallel, etc. Similarly, we come to realize that even the day to day routines of ours, and sometimes unexpected tragedies and accidents, and natural calamities too have taken place in that mystical realm before we actually face it here. With worship and prayers to the divine, the divine then has an opportunity to adjust and tamper with it; right the wrong; lessen its effects or its intensity in the realm where it originates before it leases its force on us in the physical world, cushioning its effects for our sake.

I had an email from someone in Delhi who asked if Tavayogi could help heal him. He was a student of various martial art forms and a disciple of several gurus. The energies awakened in his body began to do havoc. Sadly non of his gurus could help him lead a normal life. I told him that I had not seen Tavayogi heal anyone. After 8 years his thought came to my mind and I inquired through email about his condition. It had not improved! Another devotee had energy shifts in his head and he had to stay away from work for a year. I asked him to see his guru to which he replied his guru had gone cuckoo too. My brother who practiced yoga based on books ended with airlock and blockage and pain in the seventies. 

I saw the risk involved in receiving teechas or initiations from any Tom, Dick, or Harry. Know the source first or the lineage or only receive teechas from trusted sources or someone you know or if you are pointed our shown to them by the divine. There are numerous gurus dishing out mantras and giving initiations. But the student must remember the risk they take in receiving them. Teechas are not awards of achievements that we pin on our chest. Teechas should be adhered to and followed to the word, as cautioned by Supramania Swami. The best bet would be to get one from a genuine master and stay with it all life long unless he upgrades us to the next level with another teecha. All these initiations and practices given have to be closely monitored by the gurus and the student guided accordingly.

Students who learn through online lessons, long-distance teaching, video conferences, and YouTube channels these days have to constantly refer to these teachers. Students need to be under the watchful eyes of the guru throughout the entire practice. There is a need to have a master or guru with us if we are to engage in yoga in the event things go wrong. He shall then correct it. Those who come to yoga seeking relief from pain and agony, jump straight into breathing and asana practice which can invite trouble. What is said and given, be it a piece of advice or a treatment or a technique in public forums and media is most likely an ad hoc posting and pertaining to specific ailments or issues brought up by specific individuals, and the advice meant for immediate relief of the situation. We have to go to the root cause of the discomfort or ailment. For this, the practitioner or doctor needs to see us in person. We need to start from the beginning. But the sad thing is people want instant relief. They don't want to know the cause. They don't have the patience.

Even to those handfuls to whom I was moved to teach whatever little I knew, if they were to come to me with problems that arose from the practice, I would not know how to help them. But I believe the divine who initiated the move would take care of matters then too.

THE UNSPOKEN WORD

Yu Dan writes in her "Confucius from the Heart", Pan Books, Confucius said, "If I am understood at all it is perhaps by heaven." How very true. Only God understands us. Only the heavenly father understands us for he only sees our soul while all others see our actions and determine us as good or bad. Confucius does not blame Heaven nor man unlike us who take a quick swat at him and are quick to blame God and spite him for his silence when we are confronted with problems, trouble, misery, and sufferings. But we hardly acknowledge his presence and blessing in providing for us and keeping us alive moment to moment. All it needs is a thank you note to him.

I was shocked at the behavior of fellow travelers and seekers on the path of the Siddhas while in the midst of searching and seeking knowledge about the Siddhas. I was judgemental and at times despised their actions and words, preferring to stay away from them.  Yu Dan teaches me that I was wrong to do that.

When we see others way of life through our own value system we may be shocked but if we know what brought that person to the place where they are today, then perhaps we can be a bit more understanding.

How true. Agathiyar apprehended a devout devotee for asking him in meditation why a cheat was showered with fame and fortune and placed in a high and respectful position. Agathiyar shut her up telling her never to judge another and question the divine will. Saying thus the most compassionate father went on to explain that he only saw the soul and that that soul had been a great devotee of his in the past and he was reaping the benefits of his good merits now. But Agathiyar also said that he would have to pay for all the wrong he did in this birth when he exhausts the store of merits that came with him giving a reminder to us to be careful too in what we do.

Respecting others, understanding them and their views, placing ourselves in their shoes, giving an ear to them, and grieving for the other brings understanding and tolerance says Yu Dan. Yu Dan says "You must come to terms with whatever fate has in store for you." This will hasten the process of reaching the heavens. We need to stop the blame game.

When people praise and flatter us there is an immediate surge of strength that makes us want to give or deliver more. On the other hand, when people condemn our noble acts and hurt us with their words, we feel downhearted, sulk, and refrain or even stop whatever good deeds we are doing. One has to rise beyond both these dualities and remain in harmony and equilibrium and remain unswayed and just carry on the given tasks. Agathiyar too has told us to just carry on what was told. Tavayogi too had forewarned us about praises and brickbats hurled at us asking us to face "glory and disgrace" as Yu Dan terms it. Remaining indifferent to situations or external things is the way of the gnani. The Buddha consoles us when he answers the granite steps that questioned him, in a wonderful story shared by Yu Dan. As the Buddha's statue was made from the same granite that now formed the steps to his temple, they become discontented that he received all the attention while they received none. Buddha's reply to the granite slabs was, "That's because it only took four blows of the knife to make you what you are today but I had suffered ten thousand cuts and blows before I could become a Buddha."

We are asked to rise above the mundane and petty. Yu Dan writes "Confucious says the junzi gets through to what is above; the petty get through to what is down below." Here Confucius describes junzi as the ideal person that all of us have the potential to become. Just as a child leaves behind the toys that he/she had cherished and held close to his/her chest, that was once the whole world to him/her as he/she grows up, we too need to shed the need for tools and toys given to us on the path as we progress. Step on the stone that lifts us higher but never pick it up and carry it with us. It will only burden us, slowing us down and tiring us. Leave it where we found it for others to step and rise too. Yu Dan tells the beautiful and meaningful tale of a young swordsman. In the beginning, he is taught to sharpen his blade and yield it in the face of danger. But with dedication and practice when he has acquired the skills, inner wisdom, and experience, he bothers to sharpen it no more. The reason being the sharpness of the blade is no more important for he has been enriched in many other ways. Gaining fame as a famous master swordsman now he begins to combat his enemy having no sword but with only a stick or anything available at that time. Moving on, through years of deep study, he need carry no weapon now. He can create the essence of the sword by merely stretching his hands out, says Yu Dan beautifully. He has gained mastery over the art. Rather than keep on sharpening the tool or going back to the blacksmith's fire for another fresh blade, Yu Dan says "after taking in all knowledge and being forged in the refiner's fire, all our study and hard work will bring us to genuine mastery of our knowledge."

As Yu Dan wrote of Confucius, we see a similarity with the teachings of the Siddhas too. Confucius had said that, "A man has no way of becoming a junzi unless he understands destiny; he has no way of taking his stand unless he understands the rites; he has no way of judging men unless he understands words." This is applied in reverse. First comes the need to understand words be it the spoken or written, by taking apprenticeship under a master or reading sacred texts. Confucius then says that understanding words itself is not enough. There is a need to understand ceremony and ritual where respect is shown for fellow humans, our ancestors, and the divine. Finally the need to understand our destiny and our purpose. "These bring us to", as in Yu Dan's words, "a self-contained system of values for ourselves that brings calm and strength that in turn brings an inner firmness of purpose." We too have been through these phases. From carrying our personal desires and fulfilling the wants of others, we came to fulfill the will of the divine or Heaven as we understand from Confucius. This is where we applied the 5 tenets of Agathiyar in life.

Yu Dan explains how Confucius dealt with all his different students fitting each lesson to suit the pupil by giving us a wonderful example of an old saying about the clouds, "Two clouds can only come together to produce rain when they meet at the same height." This reminds me of the old sayings "பாத்திரம் பார்த்து அளந்து போடு", "ஆற்றில் போட்டாலும் அளந்து போடு", "பாத்திரம் அறிந்து பிச்சையிடு", which we thought to mean as giving alms according to the size of the vessel. A beggar who needs to sustain only himself would carry a small vessel while one who needs to feed a family might carry a large one. Man's greed for all things never ends except when it comes to taking food that he stops once he is full. When Tavayogi came along he enlightened us on the actual meaning of it telling us to only share the knowledge with only those who are willing to listen, absorb, and assimilate its inner teachings. When the student is ready the guru dispenses his knowledge.

The following observation of Yu Dan is too good not to be told. I pray that she allows me to quote her.

The study of "The Analects of Confucious" or any of the great classics and of all the experiences of the ancient sages and wise men ultimately has only one essential purpose, to make our lives more meaningful under the radiance of their wisdom; to shorten the road we have traveled; to make us start to feel and think as early as possible like a junzi .. and to be able to stand up with pride ... I believe that the most important thing about the sages is the way in which they describe the great journey of human life in simple language and the way their children, grandchildren and remote descendants put it into practice, generation after generation whether in ignorance or with intent, painfully or joyfully. In this way the soul of a nation was formed."

The truth is not for the elite and learned alone but also the common ordinary man. One just has to ask. One only has to knock. When Confucius said that he was thinking about giving up speech his disciples asked how are they to learn then? He replied pointing to the Heavens. They do not speak. Their language is nature and its laws that keep on going about earnestly doing its duty without fear or favor and without ever taking a break. Although Heaven doesn't say anything, yet life goes on and we learn from it in many ways. There comes a time when words are not necessary. The heart begins to connect. The heart speaks. The soul connects. The soul speaks. Understanding happens. All is known, unadulterated, without retouching, alteration, or photoshop-ped, without being misconstrued, you just know it. 

Maybe its time for me to give up speech too.

GOD IS EVERYWHERE

Yu Dan writes in her "Confucius from the Heart", Pan Books, that the sages' language and actions really are just simple, so simple just like something that might happen in our neighborhood or home. "It makes us feel that sages are not so far removed from us." When Tavayogi and Mataji were in town in 2016 to attend my daughter's wedding, we made arrangements for the AVM members to invite them over and preside over the Siddha puja conducted by the devotees in their homes. Only a handful took up this rare privilege and offer. Agathiyar after these series of home puja forbade me from moving him elsewhere.

When the puja was held at AVM, among several other venues that were the homes of other devotees too, as Mataji recited the names of the Siddhas while we fed the sacred fire or homam she could feel the ground shake below here. As she looked around to see some sort of reaction in the face of others, none exhibited a sense of surprise, astonishment, or bewilderment. The next day she shared this extraordinary phenomenon asking if I or the others had felt it. None of us gathered then had realized this extraordinary phenomenon take place. The following day, Agathiyar in the Jeeva Nadi reading read by Tavayogi confirmed Mataji's solo experience and explained that the Siddhas had come down and sat with us during the puja. Their very presence and cumulative energies had caused a tremor right under our feet. The miracle was only felt by Mataji so that she could share the news that the Siddhas were present among us. Similarly in 2018, when we held a meeting of the committee members of Persatuan Teman Setia (PTS) at AVM, Agathiyar came and sat among us and conducted the meeting to our surprise.

True to Yu Dan's words the Siddhas have come to sit among us and speak to us just as an elder would, sharing their wisdom and advice so that we too could lead a life just as they did. The most compassionate Siddhas who are the epitome of God in his fifth nature, that of showering grace or Arulal, walk and live among us.

We can associate the above miraculous events with a wonderful piece of writing by Swami Sivananda from his "Gospel of Lord Krishna" shared by a reader. This work of the Swami is posted at http://varma-bharathamuthishtathajagratha.blogspot.com/2018/09/gospel-of-lord-krishna-sri-swami.html?spref=pi too.

God is not a cruel monarch or just a benevolent deity sitting on a golden throne in a far-away city depending for his knowledge of your actions on agents and spies. He is the indweller of everyone. He is the witness of your thoughts. People around you watch your actions and hear your words; God watches not only your actions, but the motives that prompt them; He hears not only your words but also the whisper of your heart’s intentions.

Initially, we were shown God in the pictures, statues and in the temples, by our parents. This was Sariyai. Coming to Kriyai, our gurus tell us that God is in each one of us and asks that we serve them. 

The doctrine of the immanence of God exposes, too, the hypocrite who pretends to worship God in a shrine, ignoring the Lord walking bare-bodied on the road with a begging bowl in hand, who is writhing in pain, groaning under subjection and groping in the darkness of ignorance - the disguises assumed by Him to test your sincerity and to give you a chance to worship Him truly and to attain Him here and now. Look up, and see your Lord watching you through the eyes of everyone you meet. Have you got the sincerity to recognise Him? Then you are fit to realise God and your own Immortality.

Soon the gurus pointed to the skies and nature around us telling us that God was all around us. 

He is here, near you.

Coming to Yogam, the gurus tell us that God resides inside the recesses of the heart or cave. Stepping into Gnanam the Siddhas tell us that they only see our soul or Atma. 

Bliss awaits those who have come this far.

Supreme Bliss is the prize that awaits one who, understanding the evanescence of the world, applies himself to Nama-Smarana, Japa, Kirtan selfless service, renunciation and meditation, in short, to the life divine. For, if you find that a tree is full of mango-fruits, you need not dig up the earth to see if the tree has sprung up from mango seed or from any other. "Know him by the fruits."

And the journey starts from right below our feet from and with ethics. 

Here is the touch-stone of true Wisdom - Ethics. Here is the easiest way of distinguishing the real flower from the paper-flower: fragrance! Ethics is the fragrance of wisdom.

Tiruvalluvar, Avvai, Patanjali, Svatmarama, Buddha, and Confucius among many others have reminded us of the need to be ethical in all our ventures. They have given us guidelines on how we are supposed to live this life in their works. 

• Tiruvalluvar gave us the "Tirukkural". 
• Avvai gave us the "Avvai Paadal", "Muthurai", that she has 30 advises, and another 40 in "Nalvazhi"; "Aatthi Chudi" which has 109 advises for us; and "Kondrai Venthan", having 91 advises for us. 
• Patanjali gave us the "Yoga Sutras" laying out eight stages of individual development in his Yoga sutras: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. 
• Svatmarama gave us the "Hatha Yoga Pradipika". 
• Agathiyar through his "Agasthiyar Gnanam" spells out the attributes that one should seek and become. 
• Ramalinga Adigal lists Indriya Ozhukkam, Karma Ozhukkam, Jiva Ozhukkam, and Anma Ozhukkam. 

• The first two deal with restraint and self-control of the senses and the mind respectively. Jiva Ozhukkam is the discipline that teaches one to treat all human beings as equal and feel the presence of oneself in all human beings, not affected by the various distinctions as social, national, linguistic, caste, religion. 

This touches on the soul where no differences exist, exactly the reason Agathiyar tells us that he only sees the soul. 

• Anma Ozhukkam is a further development of the previous stage wherein the soul looks upon all living beings alike feeling great compassion for all these beings, considering the ‘anma’ as the ‘sabhai’ or dwelling and the ‘inner light’ as a god or its resident. (Source: The preface to Ramalinga Adigal's "Manumurai Kanda Vasakam", the original in Tamil by Thavathiru Rengaraja Desiga Swamigal and translated into English by R.G.Rajaram)

• Confucius speaks about junzi that appears more often than any other word in his "The Analects of Confucius" says Yu Dan. Here Confucius describes junzi as the ideal person that all of us have the potential to be. The word refers to personal integrity. Yu Dan writes that Confucius's ideas helped shape junzi throughout the generations. 

LETTING GO

When we want to climb up a tree we need someone to lift us up to the lowest branch or otherwise try very hard to achieve that first branch. Once we are on it, and we want to move up we need to let go of the branch we are on. We have to leave one branch to grab another. And so it goes catching on to a new one and letting go of the earlier one. That is how we progress. This is how Agathiyar gave us a push and brought us from branch to branch asking us to let go of the earlier. From Sariyai that was introduced by our parents, he brought us to Kriyai that was introduced by the gurus. Now they have brought us to Yogam that shall lead to Gnanam. It is so systematic and clear, the path that he drew up for us. For those who found it difficult to let go, they remained behind, comfortable with what they were doing. It is we who are holding to the branch right? For those who had no attachment to their achievements they quickly led them to new avenues, new things, new ventures, and new experiences. New worlds will open up. We need not fear of letting go. Our guru will catch us if we fall off the branch. Someone else will continue our work.

Just like we grow from a fetus to a baby, to a toddler and a child, to a teen and an adult and finally to old age, life moves onwards, never in reverse. We cannot possibly hold on to any of these stages however delightful it might be. We can only move forward. But here is an exception. The Siddha is known to reverse the process. Dr. Geeta Anand in her blog http://agatthiyarjnanam.blogspot.com/ says that "the Siddhas did not settle for moksha after death. They use their body as a moksha sadhana, attaining it while alive. They manipulated the chemistry in the gross or material body or Sthula deham defeating the five types of modifications that it is fated to go through namely: aging, getting white hair, diminishing sight, disease, and death. They turned it into a Yoga sareeram or deham or Siddha deham that is not shackled to a particular place, time or situation by means of Deha siddhi or lighting the fire of Kundalini. When Kundalini unfolds from its dormant state and ascends through the chakras it starts absorbing the element that each chakra represents. Thus, it absorbs the twenty-four principles into itself. When it reaches the Ajna chakra the yogin’s body becomes a Siddha deham merging the Siva and Sakti principle present in the Sahasrara and Muladhara respectively. Not satisfied with their achievement of attaining a Siddha deham, the Siddhas ventured to turn it into a Pranava deham or Mandira meni or Mantra deham. When the aspirant practices breath regulation he changes the direction of the breath and makes it flow through the Sushumna instead of the Ida and Pingala thus bringing the left and the right part of the body into equilibrium. This is called the union of Siva and Sakti, or Samarasam. Then the sound, OM occurs within the yogi’s body and his Siddha deham becomes a Pranava deham or Oomai deham or the silent body. Now not contented by being a Jivan Mukta, having attained liberation while still in the bodily form they strive to gain an Effulgent body or Divya deham, or Chinmayam, or Baindhava sareeram, or Kailaya deham or Jnana deham, thence attaining Para mukthi, where they go beyond time and remain as an embodiment of Sivam, merging in the supreme space or Vetta Vezhi or Sorgaloka Vezhi, glistening and glowing. This is also called Apancheekaranam or reverse manifestation."

The process from start to finish is in fact a merger of all the principles with each other until finally and ultimately returning to the source, merging in Sivam. 

All these is waiting for us and is only possible if we learn to let go, even the best of things, living like a drop of water on the lotus, being there but remaining unattached. Just as we learn to let go of painful things or words that have hurt us, bitter memories, and awful and depressing moments, so do we need to let go of good things too and move on. Enjoy what life has to offer for that moment but be prepared to let go of these pleasures too. Give your best in each stage of the venture and move on to greener pastures awaiting us. 

SERVING THE GURU 2

This is the story of a student willing to travel the path of his Guru, a path filled with new discoveries and challenges. I was not a seeker. I was not yearning to know God. I was not pinning for him. I was not religious nor spiritual. I was from any ordinary family praying to the many forms of deities both at my family home altar and in the temples. I did not have any ambition be it materialistic nor spiritual. But when the opportunities came by where I could learn the Thevaram I took it up, following my young friends to an elderly teacher from Ceylon who held classes for us. I frequented the Buddhist Vihara next to my home and sat and listened to the many stories of Gautama Buddha narrated by a teacher every Sunday morning. Later as a teen, I took up a correspondence course with a Church based in Singapore learning the Bible. In college, a co-traveler on the 5am bus that took us to Ipoh from the small town of Tanjong Rambutan, used to speak about his Prophet and Islam. I grew up listening to these stories. Later as I started my career, I met senior consultants in the construction field, who dabbled in religion and spiritual matters. As a result of my interest to know more I began to read a lot. My friends who were following certain deities used to share stories about these deities coming in trances into others. I soon saw myself before them too, although I held my distance just as I had done so in my neighborhood as a kid and at other temples as a teen. I was fearful of them less they should strike me with their whip or weapons. I was extremely grateful to the divine for caring for me and my needs. But the many things I saw and heard did not tally with what I read and disturbed me. God who was described as an embodiment of love and compassion in the pages of these books seemed to me to be cruel and indifferent to the sufferings of others. I could not comprehend why God should turn his face away from fellow humans when he was showering me with goodness. These were the period when I had dreams upon dreams of Gods and Goddesses too. I was confused and had nowhere to turn to for answers. Then Lord Shiva came in a dream and asked me to go on a break, literally transferring me from that quiet environment in a fishing village that was soon to become a bustling Naval Base, to the capital city Kuala Lumpur. I stopped all forms of worship, not that I wanted too, but the small room I shared with my Muslim colleague in the city was not favorable for me to carry on my eternal worship twice a day at dawn and dusk as I had carried out in Lumut. After my marriage and having children I visited the temples for the sole reason that the community should know me and my family and vice versa.

All these changed after 14 years. The calling came for me to revisit the path. This time the path was chosen for me. Agathiyar asked me to come to the Siddha path after a Nadi reading. Just as my job and my home fell onto my lap the path was given to me too. How can I ever repay the kindness shown both by the divine and fellow humans? I took up the path and have begun to see results that I have shared in this blog. The reason I share them is not to blow my horn or to publish my achievements, but a means to return the favor and show gratitude to the divine and the Siddhas who have saved me since day one. Today I understand the reason for us to have varied experiences and go through sufferings and misery. Today I understand that the greatest favor we could return is to speak about the greatness of the Gurus, the Siddhas and God. I believe this blog has served its purpose towards doing just that.

As I travel on this path, I cannot run away from observing other fellow seekers on the various paths. I know it is not right to judge another, but by looking and learning, the shortcomings and wrongs of others become a lesson to me not to indulge in similar wrongs or faults. It is shared not to belittle another or shame them.

The reasons are many for one to turn his sight on the spiritual path. For some its a form of escapism from the trials and tribulations of life; or curiosity; or love for the path etc. For others, it might be an "accident", a calling; a result of some link and unfinished business with their gurus or the divine, etc.

Worshippers, be it of Erai or the guru, tend to replace one with another, never ready to bring the change within or transform oneself. Just as it is in going to the temples, once they come to worship the Siddhas, it ends there. They have replaced the deity in the temple with a Siddha, that's all. The change is only in the form of the deity and its worship.

In current times there is a fad where many want to be associated with a Guru, an ashram, or society, etc. They soon find their way to one. Stepping onto the spiritual side we are shocked to learn that the seekers still hold on to all that they cherished and survived in the luxurious material plane, be it the thoughts, the likes, and desires, etc. They bring them into the spiritual world too. Blessed are those to turn a new leaf working on their weaknesses and strengthening the good points. Some giving up on material life and wanting to leave the social community that surrounds their home, neighborhood, and workplace find themselves in yet another society or social order that comes to replace the former where they realize that they need to start anew, adapting himself to the new environment. Here they meet fellow aspirants and seekers from different backgrounds and with different ideologies, desires, and wants. He with the rest who congregates at this new place of study and learning serves the Guru and fellow mates. He listens to discourses and talks given by the Guru. He carries out the chores given to him. He is asked to reflect and contemplate on what the Guru has taught. Occasionally he finds a moment to question the Guru and have his doubts clarified. There are some who never want to leave the feet and the presence of their Guru once they are committed to their master. They serve him for life, till whoever leaves the mortal frame first. When most of Ramalinga Adigal's closest followers left after Adigal merged with the source, Kalpattu Aiya and a couple of others stayed on to toil and continue Adigal's work at Satya Gnana Sabai and Dharma Salai in Vadalur. The most compassionate Adigal came back to appear before Kalpattu Aiya in 1902, some 28 years later. Seeing his master appear in flesh and blood brought Kalpattu Aiya to a state of extreme bliss where he shed his mortal frame. Gnanabharathi wrote in his book "Tamil Mannin Thanthai" that Adigal stayed on for 3 days to look into the last rites of his most beloved student.

Then there are other seekers who are sent away by their gurus to others to pick up from there sometimes by force. Then there are yet others, in whom the thirst for more knowledge drives them to leave. With the Guru's blessings, he goes in search of fresh pastures to gain more knowledge. On his way, he comes by many experiences meeting numerous Gurus, fellow students, and others who cross paths with him.

At other times the guru sends his student away to contemplate in silence and receive the answers for himself from within.

Here is where we realize the humongous responsibility of a Guru in leading these students. Here too we see the untiring service that the Guru provides day in and out in having to receive his visitors and sit and listen to each individual's story; in spending hours answering the questions and clearing the doubts of both his students and visitors.

Having described an ideal guru, on the other hand, a good student too has certain responsibilities. He takes in the good and inspiring experiences, imbibes them, and works on his betterment and refrains from belittling or bad-mouthing the Gurus or their establishments. The student on his part needs to listen intently, adhere, and comply with the Guru's instructions. He needs to work hard and be patient. He has to prove his worth. A student with the caliber and potential and with the blessings of Erai and his masters soon shines as a Guru too bringing fame and glory to his masters.

But much has changed in present times as the heads of ashrams or spiritual bodies lament about the quality of seekers. Tavayogi used to lament that no one came to ask for Gnanam these days. Most who stood before him only asked to solve their problems and troubles. Agathiyar lamented that few kept to his path and the way of living. Other masters too are known to have voiced out this sad trend during their speeches too.

What the Siddhas seek of us is to become like them in all ways. A true Guru dispels ignorance in his student, brings him to the true knowledge and raises him to a state equivalent to him if not higher, and steps back to watch his student perform his role in public with joy and satisfaction. This is the true nature of a Guru. 

MAKE HIM COME TO YOU

A reader of this blog shared a wonderful story that was shared with him. I have given a translation below. 

A guru asked a new student, "What is the aim of Spirituality?"

Student: "To know God."

Guru: "Is that so!"

Student: "Isn't that so?"

Guru: "Okay. Has all the years of sadhana brought you to know God?"

Student: "No. But I am trying."

Guru: "Good.. Do you really believe that you can get to know God?"

The student thought for a moment and replied, "I believe!... But I have my doubts too."

Guru: "Why do you doubt yourself?"

Student: "People talk of different Gods. When we go into it we come out more confused!"

Guru: "Good..I like that you speak the truth. Now I shall phrase it differently. Do you want to know God and reach him too?"

Student: "Yes"

Guru: "You have taken up certain practices on your own initiative, right?"

Student: "Yes"

Guru: "I shall teach you an alternative way to reach God."

Student: "Thank you. I was waiting for this."

Guru: "But in this way, you cannot reach God. On the contrary, God shall come to you."

Student: "This is confusing."

Guru: "No confusion at all. Let us say there is a king. He is king to many thousands of subjects. It is not easy to have an audience with him, speak to him, or to know him. It might even be impossible."

Student: "Yes"

Guru: "But a subject who wanted to meet the king did a wonderful thing. He does service and does things that brought benefit to the fellow-subjects. This news reached the king. The king might ask to see this subject of his or go to him. He would praise him. He might gift his subject too. This could happen, right?" 

Student: "It could."

Guru: "Now let us assume the king is God. You are the subject. By whatever means you attempt to get an audience it might be difficult. But when your efforts are towards the good of his subjects, God takes notice. He comes to visit you. Hence let go of your attempt to see God. Bring yourself to do things that capture the attention of God. God will come to you. Right?

Student: "Absolutely right."

Guru: "Good. You shall be spiritually born. Go now."

The student leaves his Guru now fully enlightened.

புதிதாக தன்னிடம் வந்து சேர்ந்த சீடனிடம் குரு கேட்டார், “ஆன்மிகத்தின் நோக்கம் என்ன என்று சொல்ல முடியுமா?”

புதிய சீடன், “இறைவனை அறிவது தான், அடைவது தான் ஆன்மிகத்தின் நோக்கம்...”

“அப்படியா?”

“என்ன அப்படியா என்று கேட்கிறீர்கள்... அப்படித்தானே இருக்க முடியும்?”

“சரி. இத்தனை நாள் ஆன்மிகத்தில் சாதகம் செய்து வருகிறாயே இறைவனை அறிந்தாயோ?”

“இல்லை. ஆனால் முயன்று கொண்டிருக்கிறேன்.”

“நல்லது... உண்மையிலேயே இறைவனை அறிந்து கொண்டுவிட முடியும் என்று நம்புகிறாயா?”

சீடன் சற்றே யோசித்துவிட்டுச் சொன்னான்.

“நம்புகிறேன்... இருப்பினும், கொஞ்சம் சந்தேகமாகவே இருக்கிறது.”

“எதனால் இந்த சந்தேகம் வருகிறது?”

“பலர் பலவிதமாக இறைவனைப் பற்றிச் சொல்கிறார்கள். மிகவும் ஆராய்ந்து பார்த்தால் தெளிவை விடக் குழப்பமே மிஞ்சுகிறது.”

“நல்லது... எப்போது நீ உள்ளது உள்ளபடி சொன்னாயோ அதுவே நல்லது. சீடனே, இப்போது நான் வேறு விதமாகக் கேட்கிறேன். நீ ஆண்டவனைத் தெரிந்துகொள்ள, அடைய விரும்புகிறாயா...?”

“ஆமாம் குருவே.”

“உன் விருப்பத்தின் காரணமாகத்தான் நீ ஆன்மிகப் பயிற்சியில் ஈடுபட்டிருக்கிறாய். அப்படித்தானே?”

“ஆமாம் குருவே.”

“அன்புள்ள சீடனே! நீ இறைவனைத் அடைய, ஓர் எளிமையான மாற்று வழியைச் சொல்லித் தருகிறேன்...”

“மிகவும் சந்தோஷம் குருவே. இந்த வழிக்காகத்தான் நான் காத்துக்கொண்டிருக்கிறேன்.”

“ஆனால் இந்த வழியில் நீ இறைவனை அடைய முடியாது. ஆனால் இறைவன் உன்னை வந்து அடைவான்.”

“இது குழப்பமாக இருக்கிறதே.”

“ஒரு குழப்பமும் இல்லை... ஒரு அரசன் இருக்கிறான். பல்லாயிரக் கணக்கானவர்களுக்கு அவன் ராஜா. அவன் அருகே நெருங்குவதோ பேசுவதோ அறிவதோ எளிமையான விஷயம் அல்ல. முடியவும் முடியாது.”

“ஆம்.”

“ஆனால் ராஜாவை சந்திக்க வேண்டும் என்கிற பிரஜை, ஓர் அருமையான காரியத்தைச் செய்கிறான்...அவன் தேசத்தில் உள்ள மக்கள் எல்லோருக்கும் பயன்படும்படியாக உழைக்கிறான். பல அறச் செயல்களைச் செய்கிறான். இந்தச் செய்தி ராஜாவுக்குப் போகிறது.

உடனே ராஜா பிரதிநிதிகளை அனுப்பி தன் அரசவைக்கு அவனை வரவழைக்கிறார். அல்லது அவரே நேரில் அவனைப் பார்க்க வருகிறார். அவனோடு உரையாடுகிறார். பாராட்டுகிறார். பரிசுகள் தருகிறார். இது நடக்கும் இல்லையா?”

“நடக்கும் குருவே.”

“இப்போது ராஜாதான் இறைவன். நீதான் அவன். நீ என்ன முயற்சி செய்தாலும் ராஜாவைப் நெருங்குவது கஷ்டம். ஆனால் உன் செயல்கள் பலருக்கும் பயனுடையதாக இருந்தால் அந்த ராஜாவே உன்னைப் பார்க்க வருவார். எனவே, இறைவனைப் பார்க்கும் முயற்சியைக் கைவிடு. இறைவன் உன்னைத் தேடி வரும் தகுதியான செயல்களில் ஈடுபடு... இறைவனே உன்னை வந்து அடைவான்... சரிதானே...?”

“மிகவும் சரிதான் குருவே...”

“நல்லது சீடனே, இனி ஆன்மிகம் உனக்குப் கை கூடும். போய் வா...”

சீடன் தெளிவடைந்து குருவிற்கு நன்றி தெரிவித்தான்...

KNOWING THE LIMITS

In a scene from Spiderman 2, Peter Parker aka Spiderman could have done something to stop a crime from happening but chose not to involve. Later his uncle dies at the hands of the criminal. He regrets his inaction. Minutes before the incident he has an argument with his Uncle and later the Store Clerk.

Uncle Ben: You're a lot like your father. You really are, Peter, and that's a good thing. But your father lived by a philosophy, a principle really. He believed that...that if you could do good things for other people, you had a moral obligation to do those things. That's what at stake here. Not a choice, responsibility.

Peter Parker: That is nice. That's really...that's great. That's all well and good, so where is he?

Uncle Ben: What?

Peter Parker: Where is he? Where's my dad? He didn't think it was his responsibility to be here and tell me this himself?

Uncle Ben: Oh, come on! How dare you?

Peter Parker: How dare I? How dare you? 

[Peter turns and walks out of the house in anger]

Uncle Ben: Where are you going? Peter, come back here! Please! 

[as Peter closes the front door, not realizing his own strength, the glass completely shatters, Peter runs off]

Aunt May: Ben, leave him alone for a little while. He'll be alright. 

[Ben goes after Peter, calling out his name, Peter hiding up a subway pole] 

[After his angry encounter with his uncle, Peter goes to the grocery store to buy chocolate milk]

Store Clerk: That's two-o-seven. 

[Peters puts his money on the counter but it's not enough] 

Store Clerk: Uh...it's two-o-seven.

Peter Parker: Yeah. No, I know.

Store Clerk: Here, you're holding up the line. 

[Peter takes pennies from the "leave a penny, take a penny" tray to make up the difference] 

Store Clerk: No, you can leave a penny. You can't take a penny.

Peter Parker: What?

Store Clerk: You can't leave a penny anytime, you have to spend ten dollars to take a penny. Store policy. You gonna pay? You're holding up my line!

Peter Parker: I don't have two cents.

Store Clerk: You can't afford your milk, just step aside. What, daddy didn't give you enough milk money today?

Peter Parker: It's two cents, we're talking about two cents.

Store Clerk: Just step aside, kid. 

[Peter is about to leave when he notices that the next customer deliberately knocks a bunch of stuff off the counter] 

Store Clerk: Really? 

[as the store clerk bends to collect the stuff off the floor, the customer grabs the cash from the till and tosses the chocolate milk that Peter couldn't buy to Peter before taking off, the store clerk goes after the thief and Peter watches him] 

Store Clerk: Hey, stop! Somebody stop that guy! [to Peter] Hey, kid, a little help?

Peter Parker: Not my policy. 

[Peter turns and walks off, on the other side of the street, Ben hears the store clerk yelling for help, he sees the thief trip and fall, dropping a gun out of his coat, Ben tries to grab the gun but gets shot in the chest, Peter runs to help, but by the time he gets there Ben is dead] 

[Peter feeling guilty and miserable after his uncle's death, listens to the last voice message his uncle had left him]

Uncle Ben: Peter, I know things have been difficult lately, and I'm sorry about that. I think I know what you're feeling.

(Source: https://transcripts.fandom.com/wiki/The_Amazing_Spider-Man)

Although it's just a scene from a movie it made we ponder about our involvement in things around us. Should or should we not react? If we choose to react how far do we go? Where do you draw the line in helping others? 

For one who walked by the poor and hungry without even giving a second look, the thought of doing charity was triggered by Tavayogi after he showed me photos of such activities carried out at his Kallar Ashram. A month after his departure from Malaysia to India, I told him that I would like to feed the poor. His face lighted up and we immediately left for the marketplace in Methupalaiyam. When my brother joined us later, we sponsored shoes, clothes, and stationaries to the school-going children living around the ashram. This was the start of many more acts of charity. Sending several youths to my home we joined hands in reaching out to the old folks' homes and children's homes under the able leadership of Bala Chandran. Upon meeting Sri Krishna he brought us to feed the homeless in the streets of Kuala Lumpur. Taking off from where another devotee left we started providing food and groceries to the extremely poor and single mothers in the vicinity. Our aid stopped short of giving food, grocery, and clothing. We never gave cash or settled their rentals, utility bills, and the costs of repairs and maintenance. In doing charity he started us by giving to all those who came forward asking for help or food aid without any reservation. This was to moot and motivate us to continue to give. But as the thought of giving to others became ingrained in us, he asked us to vet through and only give those who deserved the aid. 

As for karma and the remedies, each has to serve its tenure or opt to cushion its effects by doing atonements or remedies given. No proxy is allowed unless the person cannot move himself to carry out the remedies himself. 

As for a leader it is advisable to leave the organization, society, or other establishments at the peak of his/her success or popularity and not hang around too long and initiate a coup or revolt among its members.

We observe with delight that there is a paradigm shift, a major change in the modality or process in the events taking place on our journey. Today Agathiyar has told us to move on and move within, telling us that there will be others to carry on our work. He brought rituals too to a halt, initiating them only when necessary as in his annual Jayanthi and Guru Puja celebrations. The subject of building a temple for him has been frozen. These days he asks us to instead pay attention to our breath and go within, two keywords often repeated by Agathiyar and Ramalinga Adigal whenever they come. Towards this, they both have shown us certain techniques to adopt for the time being and put into practice. 

While we sit back and wonder if we can achieve their asking, they seem to have faith in us in fulfilling the given task and achieving the goal. We await further guidance and instructions from them while we try to comply with their directives.

SIDDHA ABODES

Watching videos of Karuna's journey to Siddha destinations that he has uploaded on his YouTube Channel "Tamil Navigation" brings fond memories of my journey with Tavayogi in 2005. He has researched well and covered these sites bringing us closer to the dwellings and the lives of the ever-mysterious Siddhas. Watch at https://www.youtube.com/watch?v=teu_MZ_7QmA&list=PLIlrEDtjFvhnTMYdrA1Di0oONj-2kJCVe&index=1

When we were at these sites, Tavayogi would immediately sit and go into meditation. To us, he would suggest that we recite the names of the Siddhas if we were not used to meditation. There was no ritual of any kind. He only performed the rituals at his ashram/temple grounds and at our homes upon requests. He told us from the very beginning to come out of Bakti Margam into Gnana Margam. When he went ahead to build a temple for Agathiyar I asked him the need then. He replied that it was not in his interest but for the public. Agathiyar came and told us recently that he moved Tavayogi to build the ashram/temple complex in the new site.

A samadhi is opposed to that of a temple. At a temple, initially, we need a medium to absorb the energy that prevails around us. Through specific and continuous chanting, puja, libation, yagam, and other rituals, etc the divine energy that builds in us is transferred to the elements for save keeping via these murtis or idols. Soon the statue gains power, energy, or Sakti with regular rituals and worship by devotees. The mineral or metal from which the statue is made reverberates with this energy giving it back to us and the surroundings. We receive it by just being there, through the prasad or participating in its rituals. The mineral kingdom is raised in stature to that of divinity. But the rituals and worship need to be done to keep it energized.

When Suren sat before Agathiyar asking about the Siddha samadhis, Agathiyar pointed out several in Malaysia. He also told us how to behave in these holy places. Agathiyar strictly told us to refrain from performing any rituals at their samadhis. He explained the reason he forbade us from doing so, with a question. "Who are you to give them (the Siddhas in these samadhis) power or Sakti through your rituals? As it is, they are the embodiment of and personification of Erai or the divine energy." Period. At a samadhi, all we need to do is to sit and tap into the prevalent energy and take it within. The saints had already energized their mortal frames while alive. There is no need to perform rituals further. But as Agathiyar says, "Let it be" in many matters of the world, these lessons are only for us and not the masses for no two men are the same. One would accept; another would dispute. We are not here to change others but to change ourselves. Agathiyar has strictly told us not to dispute matters, argue, or debate. It shall affect our Tavam. Agathiyar has asked that we refrain from getting angry. Again it will affect our Tavam. Agathiyar has been reminding me of the dangers of anger, giving me a one hour pep talk or rather a stern warning but laced in compassionate words, the first time through the Nadi and again recently. Agathiyar says in anger, the powers or Sakti that we had tried hard to accumulate within through our tapas in the higher chakras or energy centers descend to the lower ones losing their powers. Ramalinga Adigal says that in anger the body transforms akin to a kiln. It destroys us. Our lifespan shortens. சினம் உள்வேக்காடு. இது தேகத்தை சீக்கிரம் நஷ்டஞ் செய்யும். ஆயுளை நஷ்டஞ் செய்யும்.

கோபத்தால்நம்முள் உருவாகும் அசுத்தஅக உஷ்ணமானதுநம்

தேகக்கருவிகளை நட்டம்அடையச் செய்கின்றது ஆகையினால்

விருப்புவெறுப்புகளுக்கு இடைநின்று ஆன்மநேயஉணர்வுமிகும்

உருக்கத்தோடு ஞானதவிருத்திசெய்து கோபத்தை வெல்கவே. - வள்ளலார்

The harmful heat developed in us due to anger could destroy our psycho-motor instruments. We can conquer our anger, by simultaneously staying focused on neither attachment nor detachment, and cultivating awareness with the soul concerned compassionate feeling.” - Vallalar (Source: http://www.vallalarspace.org/)

A simple example would be an egg frying in a pan. This is the brain during anger we are told. Dr. Christine Bradstreet in her blog at https://medium.com/change-your-mind/anger-is-killing-your-brain-cells-dde1abcbe2e explains the dangers.

Anger triggers a release of cortisol, and one of the results of cortisol is an increase in the uptake of calcium ions through the cell membranes of your neurons (aka brain cells). This increased uptake of calcium ions causes your nerve cells to fire too frequently and can lead to their deaths.

She adds that too much cortisol can decrease serotonin, the hormone that makes us happy. 

It was rather humorous to others, especially my family but absolutely unamusing to me when Agathiyar tested me if I would get angry immediately after being told to keep my cool. In the beginning, I was a cool guy. The apple of the eye. Relatives used to envy me when I kept my cool under all circumstances and abided by their bidding. I began to speak my mind after I read a book during my college days, that taught me to say no. I do not remember exactly when I started to become angry over situations, things, people, and so forth. But then I became an angry man. I was surprised that Agathiyar mentioned about my anger and how it would destroy all the benefits derived from the tapas that I had put in, in one of my Nadi readings. Only later did my mother casually tell me that that was her daily prayer too - that I should drop my anger. Agathiyar listened to my mother pray that I should shed my anger and decided to reprehend and remind me of the adversities of anger in his regular Nadi revelation sessions! Immediately after the reading, he put me to test. 

It was a Sunday. It was 12 noon. The streets were empty except for a few cars parked in the parking bays. I being a law-abiding citizen, parked my car in a parking lot and left with my family to have my Nadi reading. When I returned to the car after an hour of lecture by Agathiyar on anger management in the Nadi reading, I was confronted with a situation where someone had parked his car alongside mine! It did not make sense to me. Why would someone park his car alongside mine when there were numerous empty parking lots. This angered me. I honked my car horn but no one came to move the car. It made me even angrier. I tried to open the doors but they were locked. I took a look into the car and realized the hand brake was up. My family members were laughing away, having a field day at my expense. My daughters and wife looked towards the sky as if looking to see if there were CCTV's fitted and if the Siddhas were watching. I started to shove and pushed the car. It began to move! I pushed it just far enough for me to come out of my parking lot. We drove over to the other end of the street to have our lunch. Having parked the car, as we took a stroll on the walkway to the restaurant, we passed by a local TV anchor and Radio newsreader whom we recognized. He turned around and caught up with us. He pointed to both my wife and my daughters and began to compare the size of the pottu or bindi on their foreheads. He ridiculed my children for having such tiny pottu and said they should follow the mother. He implied that they did not follow our culture. I was taken aback by his sudden action and words. I became irritated and lost my cool. I replied that it was their wish and that if indeed he was concerned about upholding the Indian culture he should be in vesti or dhoti and not in long pants. He scurried away leaving the scene for fear of being barraged with more angry words. If someone were to talk to me about upholding the culture now, I would ask him if his wife would perform the "Sati" if he was to pass away. This was a practice in which a widow sacrifices herself voluntarily, initially, but became a forced practice later, pushed by relatives, to jump into her deceased husband's funeral pyre. Legislation by the British put a stop to it.

Imagine the above incident happened just moments after the annoying incident at the car park. I had lost the battle. I failed to be composed and cool. I have to keep reminding myself that anger damages the brain, body, and our life.