UNDERSTANDING THE JOURNEY 1

Both Agathiyar and Ramalinga Adigal came to asks us to understand the 96 tattwas before venturing to go within, the next phase they have brought us to after successfully completing Sariyai and Kriyai. They both referred me to Tavayogi's books "Andamum Pindamum" and "Atma Thathuvam". Reading through I could not grasp much of this philosophy behind the miracle of the body. Going back to Ramalinga Adigal he told me to read again. If I could not still understand he would come to clarify. I read again but could only grasp a little of what was said.

Earlier we learned that we are a combination of the same five basic primordial or primary elements or Prakriti 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.

Ajai Kumar Chhawchharia in his "The Mahavakyas of the Upanishads" compliments the above. 

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

Tavayogi wrote,

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

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

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 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." 

Similarly, at our level, a desire that stems or arises leads to an action that results in knowledge or lesson or experience.

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)

Surrender to the divine will, acknowledging that it is all his doing, performing the given tasks without taking credit for it, rather seeing oneself just as a tool in his hands, bringing upon us to drop the self-awareness that originally was held by us that "This is me and all my doing", shall bring the divine or guru to draw the curtain or veil that gives rise to this delusion or concealment. Once the curtain is drawn aside, what remains is the pure awareness of "I am this."

The Suddha Asuddha tattvas, (or as Ramalinga Adigal calls it Vishnu 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 (or Brahma Tattwas as Ramalinga Adigal names them), 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.

Browsing through the numerous e-books that I had downloaded and saved for further reading, I came across the following explanation by Dr. C. Srinivasan in his book "An Introduction to the Philosophy of Ramalinga Swami", published by Ilakkia Nilayam Trichy, 1968. What better place to understand this subject then to turn to Ramalinga Adigal himself. 

Ramalinga Adigal lists out the three bondages that shackle man. Srinivasan explains.

The bondages of human beings are according to the Swami, with regard to the body or தேகப்பற்று, to the soul or ஜீவப்பற்று and to the enjoyment which one expects in these or போகப்பற்று. These bondages are thirty-six in number.

We are given the means too to break the hold of these three bondages for good.

The first step is to remove the bonds one by one. They are estimated to be ninety-six although they are generally known to be briefly thirty-six. 

Brahma Thathvam or மலரோன் தத்துவம் that is made of 24 elements.

(5 Elements): 1. Space 2. Air 3. Fire 4. Water 5. Earth 

(5 Sense Organs): 6. Body (Skin) 7. Tongue 8. Eyes  9. Nose 10. Ears 

(5 Perception of Senses): 11. Sensitivity (Touch) 12. Taste 13. Sight (Vision) 14. Smell 15. Hearing 

(5 Motor Organs): 16. Mouth 17. Feet (legs) 18. Hands 19. Anus (Rectum) 20. Sex organ 

(4 Intelectual faculties) 21. Manam (மனம்) or Mind 22. Buddhi (புத்தி) or Intellect 23. Sitham (சித்தம்) or Subconscious mind 24. Ahangaram (அகங்காரம்) or Ego

Vishnu Thathvam or மாலோன் தத்துவம் that is made of 7 elements.

(...) 25. Kalai (கலை) 26. Viddhai (வித்தை) 27. Aragam (அராகம்) 28. Niyathi (நியதி) 29. Time (காலம்) 30. Mohini (மோகினி) 31. Purusha (புருஷன்) 

Suddha Thathvam  or சுத்த தத்துவம்  that is made of 5 elements.

(...) 32. Suddha Viddhai (சுத்த வித்தை) 33. Eswaram (ஈசுரம்) 34. Sadakkiyam (சதாக்கியம்) 35. Vindu (விந்து) 36. Nadam (நாதம்)  

The remaining tattvas can be referred to at  https://arganesh3.wordpress.com/2012/07/26/human-body-96-basic-principles/

REMINDING THE SELF 2

Sri Sri Daya Mata in the Preface to "God Talks With Arjuna: The Bhagavad Gita", published byYogoda Satsanga Society of India", 1999, very beautifully sums up Agathiyar's 5 tenets for mankind in a single phrase: "No Siddha leaves this world without having given some truth to mankind. Every free soul has to shed on others his light of god realization." Agathiyar had summed it up under 5 tenets that each human has to adapt and accomplish here on the face of the earth. A summary of the 5 tenets translated by Vashisht Vaid into English and posted in his blog https://holysageagathiyar.com/ is given as follows.

Man has to first and foremost understand his purpose in taking birth. With his purpose known then, he shall come to thank the divine creator or energy that brought forth his birth through consultation with the lunar forefathers and their angelic hierarchies that co-exist with us down here. With the constant showering of his blessings that come to us by way of living a purposeful, meaningful, and fruitful life, the soul grows in strength gaining Atma Balam. Showing appreciation to the divine that gave us an opportunity to take birth again to sort out our lives, we then thank all the caretakers both seen and unseen, in the present and the past. After knowing ourselves through their blessings and grace showered on us, there is an obligation on our part then to "dutifully aid and help, the ongoing evolution of all co-existing human beings." The final task is to extend this aid and help, towards "the ongoing evolution of all co-existing beings and entities, existing upon the lower levels of the evolutionary ladder, dutifully supporting the manifested matrix or prapanjam."

When we speak of the Mahabharata as an actual battle that took place in the past in the land of Bharata, Paramahansa Yogananda in his "God Talks With Arjuna: The Bhagavad Gita", sees it as a battle taking place within us. Kurukshetra, the battlefield is the man's body. The battle was fought to "reclaim the kingdom from ego and its army of evil mental tendencies" says Yogananda. He says it's only possible to combat and overcome the enemy within through Yoga meditation.

Agathiyar is said to have sat still in tapas for 12 years under the bottom of the sea. 

Arunagiri was told to sit quietly by Lord Muruga. He did for the next 12 years. He emerged as a saint rid of all the impurities both in body and mind, becoming purified in body and soul. 

Gnanabharathi in his book, "Tamil Mannin Thanthai" traces the account of the 12 year period of disappearance in Ramalinga Adigal's life which Adigal describes as a period of much pain and difficulty before emerging renewed in the streets of Chennai.

Tavayogi told me that the guru shall observe his student for 12 years before parting with him the secrets. The Kumbabhishegam in temples is done once in 12 and the Purna Kumbha Mela too is celebrated every 12 years once.

Arjuna is said to have gone into exile for 12 years for breaking a mutual agreement with his brothers and later another 13 years with his brothers after their defeat in a dice game. Another version of the story goes that Arjuna was ordered by Shri Krishna to spend 12 years in Tapasya or austerities. (Source: https://hinduism.stackexchange.com/) 

What is the significance of the need to sit for twelve years be it at the feet of the guru or in silent contemplation?

Yogananda explains that when our bad habits take the better of us and are established firmly in us, first starting as a habit and finally becoming our character when it is firmly lodged in us, these habits tend to "banish the free will of wisdom for 12 years." "Complete physiological and mental changes" are required, including taking on good habits, to bring a reversal, he says. This takes 12 years to bring a notable effect and change in the brain structure. He adds that we need "a million years to purify the brain to express the cosmic consciousness within." Hence the need to take rebirth numerous times I guess. 

"It is also believed that spiritual progress happens in practitioners in the cycle of 12 years i.e., it takes 12 years of disciplined practice to change a habit." (Source: https://hinduism.stackexchange.com/)

Ramalinga Adigal to attempts to shut the mind that distracts him from attaining the Holy feet of his Kula Deivam, God and Sadguru Lord Muruga in his நெஞ்சொடு புலத்தல் or Nensoṭu pulattal. G.Vanmikanathan or G.V.Pillai describes the confession of Adigal as "a struggle with the heart". He is facing his greatest enemy, not from outside but from within. As both Agathiyar and Ramalinga Adigal ask us to go within the ugliest thoughts, feelings are surfacing from the deep recesses of the heart as the purification of the heart, mind, and soul takes place after having us go through a thorough cleansing of the physical body. Vanmikanathan observes that Adigal uses "the terms nenju (heart), ‘manam’(mind), and ‘ullam’ (mind) all interchangeable terms and refer to the mind only." 

வாவா என்ன அருள்தணிகை மருந்தை என்கண் மாமணியைப்

பூவாய் நறவை மறந்தவநாள் போக்கின் றதுவும் போதாமல்

மூவா முதலின் அருட்கேலா மூட நினைவும் இன்றெண்ணி

ஆவா நெஞ்சே எனைக்கெடுத்தாய் அந்தோ நீதான் ஆவாயோ.

வாயாத் துரிசற் றிடும்புலவோர் வழுத்தும் தணிகை மலைஅமுதைக்

காயாக் கனியை மறந்தவநாள் கழிக்கின் றதுவும் போதாமல்

ஈயாக் கொடியர் தமக்கின்றி ஏலா நினைவும் இன்றெண்ணி

மாயா என்றன் வாழ்வழித்தாய் மனமே நீதான் வாழ்வாயோ.

வாழும் படிநல் அருள்புரியும் மருவுந் தணிகை மலைத்தேனைச்

சூழும் கலப மயில்அரசைத் துதியாப் பவமும் போதாமல்

வீழும் கொடியர் தமக்கன்றி மேவா நினைவும் மேவிஇன்று

தாழும் படிஎன் தனைஅலைத்தாய் சவலை மனம்நீ சாகாயோ.

காயோம் எனநின் றவர்க்கினிய கனியாம் தணிகைக் கற்பகத்தைப்

போய்ஓர் கணமும் போற்றுகிலாய் புன்மை புரிந்தாய் புலங்கெட்டாய்

பேயோ எங்கும் திரிந்தோடிப் பேணா என்பைப் பேணுகின்ற

நாயோ மனமே நீஉனைநான் நம்பி வாளா நலிந்தேனே.

தேனும் கடமும் திகழ்தணிகைத் தேவை நினையாய் தீநரகம்

மானும் நடையில் உழல்கின்றாய் மனமே உன்றன் வஞ்சகத்தால்

நானும் இழந்தேன் பெருவாழ்வை நாய்போல் அலைந்திங் கவமே9நீ

தானும் இழந்தாய் என்னேஉன் தன்மை இழிவாம் தன்மையதே.

தன்னால் உலகை நடத்தும்அருட் சாமி தணிகை சாராமல்

பொன்னால் மண்ணால் பூவையரால் புலம்பி வருந்தும் புல்நெஞ்சே

உன்னால் என்றன் உயர்விழந்தேன் உற்றார் இழந்தேன் உன்செயலைச்

சொன்னால் நகைப்பர் எனைவிட்டும் தொலையாய் இங்கு நிலையாயே.

நிலைக்கும் தணிகை என்அரசை நீயும் நினையாய் நினைப்பதையும்

கலைக்கும் தொழில்கொண் டெனைக்கலக்கம் கண்டாய் பலன்என் கண்டாயே

முலைக்கும் கலைக்கும் விழைந்தவமே முயங்கும் மூட முழுநெஞ்சே

அலைக்கும் கொடிய விடம்நீஎன் றறிந்தேன் முன்னர் அறிந்திலனே.

இலதை நினைப்பாய் பித்தர்கள்போல் ஏங்கா நிற்பாய் தணிகையில்என்

குலதெய் வமுமாய்க் கோவாய்சற் குருவாய் நின்ற குகன்அருளே

நலதென் றறியாய் யான்செய்த நன்றி மறந்தாய் நாணாதென்

வலதை அழித்தாய் வலதொடுநீ வாழ்வாய் கொல்லோ வல்நெஞ்சே.

நெஞ்சே உகந்த துணைஎனக்கு நீஎன் றறிந்தே நேசித்தேன்

மஞ்சேர் தணிகை மலைஅமுதை வாரிக் கொளும்போ தென்னுள்ளே

நஞ்சே கலந்தாய் உன்உறவு நன்றே இனிஉன் நட்பகன்றால்

உய்ஞ்சேன் இலையேல் வன்னரகத் துள்ளேன் கொள்ளேன் ஒன்றையுமே.

கொள்ளும் பொழில்சூழ் தணிகைமலைக் கோவை நினையா தெனைநரகில்

தள்ளும் படிக்கோ தலைப்பட்டாய் சகத்தின் மடவார் தம்மயலாம்

கள்ளுண் டந்தோ வெறிகொண்டாய் கலைத்தாய் என்னைக் கடந்தோர்கள்

எள்ளும் படிவந் தலைக்கின்றாய் எனக்கென் றெங்கே இருந்தாயோ.

இருந்தாய் இங்கு கண்டவிடத் தேகா நின்றாய் அவ்விடத்தும்

பொருந்தாய் மீண்டும் புகுவாய்பின் போவாய் வருவாய் புகழ்த்தணிகை

மருந்தாய் நின்ற குகன்அடியை வழுத்தாய் எனையும் வலிக்கின்றாய்

திருந்தாய் நெஞ்சே நின்செயலைச் செப்ப எனக்குத் திடுக்கிடுமே.

Listen to the song at Source: http://www.thiruarutpa.org/thirumurai/v/T17/tm/n-enjsotu_pulaththal)

Gnana Bharathi writes that, drawn by the divine and having worshiped him since young, at 12 years of age Ramalingam followed a guru and traveled the hills and the plains to the abodes of the Siddhas. Coming to know that there was indeed a way to remain immortal he sat in tapas for 12 years under the tutelage of his guru. At the end of the 12-year tapas his body glittered like gold and his guru himself could not bring himself to see Ramalingam as he shone with blinding brightness. Ramalingam had attained a body that could not be affected by the five elements and could not be brought down by any other factors. His body was to know no hunger and thirst too, said his guru. His guru blessed him to teach the path to others so that they too could defeat death. Ramalingam was 24 then. Ramalingam came back to society. What he saw disturbed him a lot. He felt the sufferings of the innocent people who were being manipulated by certain quarters in all ways possible. Ramalingam began to teach people to worship the jhoti.

Sri Sadhu Om pens a wonderful reminder to the self in the following song echoing Yogi Ramsuratkumar's words: “Everything is perfect because everything happens by the will of my Father. So, nothing is wrong in this world. Everything is perfect”.

ARRIVING THERE IN GOOD TIME

Agathiyar had three words for us. In the beginning, he spoke about Karma, the determining factor in taking birth, and how to end it. Karma be it good or bad is a reason to be born again. Next, he made us realize that human birth was difficult to come by, having taken numerous other forms before to eventually reach it. The human birth is also the threshold from where we can take the ultimate leap to freedom. Man with his sense of differentiating between the good and the bad, can initiate good deeds and do charity and service to humanity, thus eradicating all of his karma in a single birth. Animals we are told are not capable of doing so, hence they have to be born again and again as animals to exhaust all their karma. The soul or Atma that has taken on a form of an animal, for it to regain the human form, will take millions of kalpas. An animal birth is taken to exclusively cleanse itself of karma. It does not add further karma. It lives as long as it has karma to be exhausted. Once its karma is exhausted it dies. Eventually, after many births, it takes birth as a human where it can think for itself, for only we have the power of reasoning, while animals act on instinct alone. "Instincts are the functional correlatives of structure in animals. They know without instruction, pattern, or experience, how to make both structure and function most effective in self-preservation, or defense, or care for eggs and young, not because they have any notion either of life or of death, or of self, or of preservation writes William James at https://brocku.ca/MeadProject/James/James_1887.html

Next, After 18 years Agathiyer speaks about Gnana, the ultimate tool to freedom. Here we see a similarity with what Jetsun Milarepa, a Tibetan Siddha, told the common folks too. In the introduction to Lama Kunga Rimpoche and Brian Cutillo’s translation of MIRACULOUS JOURNEY - Further Stories and Songs of Milarepa, Lotsawa,1986, Vivian Sinder and Brian Cutillo wrote,

Milarepa spoke to simple folk about the need to make use of this precious human existence for spiritual advancement and not to ignore karma. Milarepa's interactions established karmic connections with all sorts of people, enabling him to plant seeds for spiritual development in ways not always immediately comprehensible. 

So did Agathiyar bring us to understand the inner workings of karma through the late Hanumathdasan's gift to mankind, his compilation of the real-life stories that covered some 40 years of consultation by the public with the Jeeva Nadi in his possession reigning from secular interests of man to the ever mysterious and mystical. The 5 volumes of amazing stories were published by Aranthangi Shankar and many other mystical stories were posted by Velayudham Karthigayan on his blog Siththan Arul. These stories were an eye-opener and educated me, who had just come to the fold of the Siddhas then, on the mystery, extent, and hold of karma on us. 

Agathiyar planted the seed in us and through Tavayogi and many other Siddhas and masters came along to water and nurture it. His 5 tenets for a purposeful living as revealed at the Tamil Sangam gave us the insight to live a purposeful life. We learned that whatever little merits that man has, has to be passed on or transferred to the animals too. We have to learn to live with nature and help them rise in stature by our interaction with them.

It is mentioned that a "divine person", “By concentrating his spirit, he can protect creatures from sickness and plague and make the harvest plentiful.” (Chapter 1, tr. Watson 1968:33 source http://en.wikipedia.org/)

Hence the reason we have selected animals referred to as holy, beast of burdens, farm animals and pets, and holy plants and flowers that serve as cures and adorn the holy feet of Erai during puja respectively.

How could Erai come to instruct us if not through the form of a human? Here we see them as gurus. In Bhagawan Ramana's "Arunachala - Ocean of Grace Divine, Sri Ramanasramam, Tiruvannamalai,  is written a beautiful passage,

Humanity solely needed a person who could combine in himself all the qualities of all the saints and sages and seers right from vedic times onwards. Such a one would have to come in human form to demonstrate with finality and absolute authority the way to self realization. The age needed a master everpresent, readily acessible, offering never failing guidance, available both at the physical plane and the spiritual plane at all times. 

Where has this journey of ours with Agathiyar, Tavayogi and the other Siddhas brought us to? The Koan "First there is a mountain, then there is no mountain, then there is" explains it beautifully. 

During the Tang Dynasty, the Chinese Ch’an (Zen in Japanese) 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.” First there is a mountain, then there is no mountain, then there is. (Source: Donald S. Lopez, Jr. at https://tricycle.org/magazine/first-there-mountain-then-there-no-mountain/)

After gaining the essence and the substance they can opt to live life minus the fear of attachment, desire, and worry of accumulating karma, as it is not only dropped but transformed in its entirety. They are the Jeevanmuktas.

Andraz from Slovenia mailed me an extract from the book "Outer Chapters" of the Zhuangzi a parable that mentions a conversation between "Cloud Chief"  and "Big Concealment" that gives us a method to enter a state of silence or maunam.

Cloud Chief: "Heavenly Master, it has been hard indeed for me to meet with you—I beg one word of instruction!"

Big Concealment: "Well, then—mind nourishment! You have only to rest in inaction and things will transform themselves. Smash your form and body, spit out hearing and eyesight, forget you are a thing among other things, and you may join in great unity with the deep and boundless. Undo the mind, slough off spirit, be blank and soulless, and the ten thousand things one by one will return to the root—return to the root and not know why. Dark and undifferentiated chaos—to the end of life none will depart from it. But if you try to know it, you have already departed from it. Do not ask what its name is, do not try to observe its form. Things will live naturally end of themselves."

Cloud Chief: "The Heavenly Master has favored me with this Virtue, instructed me in this Silence. All my life I have been looking for it, and now at last I have it!" 

He bowed his head twice, stood up, took his leave, and went away. (Chapter 11, tr. Burton Watson 1968:122-3 source http://en.wikipedia.org/,)

In Chapter 12 of the said book,

The true sage is a quail at rest, a little fledgling at its meal, a bird in flight who leaves no trail behind. When the world has the Way, he joins in the chorus with all other things. When the world is without the Way, he nurses his Virtue and retires in leisure. And after a thousand years, should he be weary of the world, he will leave it and ascend to the immortals, riding on those white clouds all the way up to the village of God. 

It looks like this is how we should live and end our lives, live to do his work, hence living in peace, and also leaving in peace, with no hype or seeking attention and publicity. Yogi Ramsurat was one such guru. Will Zulkowsky, one of the first westerners to meet the Yogi, writes in his book ‘Meetings with Yogi Ramsuratkumar’, published by Yogi Ramsuratkumar Bhavan,

Even drinking tea with Swami was a unique experience. The tea was brought in a pot with the cups empty. Swami would then place each cup carefully in front of each person, then proceed to pour the tea. Once the tea was poured, after Swami sipped His tea, then could the rest begin. This was the protocol. Once I unconsciously moved my teacup closer after Swami had placed it. Swami then stopped, gave me a look, and told me firmly I had just spoiled His work. He said then that he had to make some adjustments to compensate for my blunder. Finally, we understand that He has His mission to do what He calls "the Father's Work" and seems to be totally immersed in this work.

Ma Devaki writes in the introduction to her book ‘Yogi Ramsuratkumar, The Divine Beggar’ published by Yogi Ramsuratkumar Ashram, 2008,

Those of us who attempted to find some details of Sri Yogiji's past life was at once admonished by him with a cryptic remark, "There is no need to know the origin of Ganga or the places through which it passes. Take a dip in its holy waters and purify yourself. That will do."

When a French writer asked the Yogi what was his message for the world the Yogi replied, as quoted by Ma Devaki,

"What message? This beggar has no material to give you. For messages, you must go to people like Ramakrishna Paramahamsa, Ramana Maharishi, my Master Swami Ramdas, Ram Thirth, etc. Enough has been said already. This beggar has no new message to give you. But Father has given a name to the world that can liberate people! - the name Yogi Ramsuratkumar! That's all! What can anybody write on this dirty beggar? Then what can anyone write on this mad sinner who is so lazy, who only eats, sleeps, and smokes cigarettes which he buys with the money you people throw into his bowl?"

Although he denied he had a message, "Indeed he had a message for us", wrote Ma Devaki.

“I am infinite and so are you and so is everyone, my friend. But there is a veil. You can see only an infinitesimal part of me. But have faith - no one is isolated. No one is separate. This sun, moon, stars, the tree, the stone, you and I all are related. When a blade of grass is trampled upon, a distant star trembles. It is all one life, my friend, one life! ”

Olga Amman quotes Ma Devaki meeting the Yogi for the first time in her book, ‘Yogi Ramsuratkumar’,

For quite some time, in the Eighties, I had been in search of an enlightened Guru like Ramakrishna Paramahansa and Ramana Maharshi. I also went up to the Himalayas every year, hoping for some miracle - man who could perform the miracle of my own transformation. But nothing happened to me despite the fact that some great souls granted me their darshans.

When I went and knocked at the door of Sri Bhagavan in Sannidhi Street, on December 27th, 1986, little did I know about the momentous turn of events waiting for me! The very first appearance of him at the doorstep of Sannidhi Street shook the depths of my being, and tears began to stream down helplessly. He took my two friends and me right inside the house and made us sit in a row. He sat in front of me, and addressing himself to me in particular, he asked: “Can this beggar do anything for you?” He did it so gently, so tenderly that something stirred deep within me and I managed through all those tears to say, “I want to see God…That’s all!” 

As if he had just heard the funniest joke ever, he began to laugh – pearls of laughter cascaded and filled the air with such richness that instantly everybody broke into smiles too, except me. I felt like a worm and thought I had committed a blunder. I began to sob. Then, all of a sudden, he stopped his laughter and said: “Devaki is a pure soul. She will see God. Devaki is a pure soul”. He repeated this sentence again and again.

Then, Swami’s face turned a radiant red, eyes glowing like jewels. He raised his hand up in benediction, accompanying his gesture with a loud ‘HUM’ sound. The whole atmosphere became intense. All thoughts vanished and tears stopped. I felt a strong current passing through me, shaking my whole body. My entire being got centered on him – him, the sole Divine Presence. A beautiful peace and bliss descended on me. When I came out, it wasn’t me anymore.”

Peace and calm, joy, and bliss can indeed be given by a guru, but one needs to learn to keep it with continuous devotion as Patanjali says.

What Patanjali has described as the completion of the yogic path is what, deep down, all human beings aspire to: peace. We also might give some thought to the fact that this ultimate stage of yoga—enlightenment—can neither be bought nor possessed. It can only be experienced, the price of which is the continual devotion of the aspirant. (Source: https://www.yogajournal.com/practice/the-eight-limbs?li_source=LI&li_medium=m2m-rcw-yoga-journal) 

So did Tavayogi ask to prolong those moments and Ramalinga Adigal asks to enjoy those moments as these moments are rare to come by.

“Everything is perfect because everything happens by the will of my Father. So, nothing is wrong in this world. Everything is perfect”. - Yogi Ramsuratkumar

GOING BEYOND EXTERNAL WORSHIP

The Siddhas' intent in bringing us to their path was not to make worshippers of us. Instead, they wanted each and every one of us to become a Siddha. We ended remaining in the worship of them building external monuments and temples for them. This is fine for the beginners as an aid and tool to bring out and express the devotion, compassion and love within. Once established in these virtues we need to move towards making this body itself an alayam or temple. Erai who was been brought to reside in the temples in his many manifestations, name, and forms, through the extensive puja and rituals has to be brought within too, or rather the Erai who was all along with us has to be brought to our notice and attention. As Ramalinga Adigal promised that Agathiyar shall draw the curtain that veils us from knowing the Erai who resides in us, this then is the job of the guru. Then tell me if, for one who has gone beyond form and methods, idol and temple worship is required; if one needs to adhere to the regimes and discipline accorded in religious and spiritual institutions etc, for a Siddha is beyond all these distinctions, restrictions and man-made laws. The divinity lives in him. He creates, sustains, destroys, veils, and showers his grace. Nature listens to him. He is all of prapanjam and all of prapanjam is in him. Hence we understand why the sages and saints in the past did not give relevance to man's institutions and practices and in some instances condemned their beliefs and practices. It is only when you reach there that you can safely say these are not required, not earlier. But as only a selected number make it to that state of becoming one with Erai, the need is there for them to guide the others. Hence the tools are left behind for others to pick, use, and gain from it, becoming themselves elevated. But we end up depending on the tool forever, not passing the baton to another or worse not wanting to share or loan the tool to another.

I had always wondered if it is true that the Siddhas had disciples and families, had ashrams and homes, where were they now, although a document sighted by me titled SIDDHA AGASTHYA – FOREMOST OF THE SIDDHAS, (an amazing account and revelation about Agathiyar, the Siddhas and their contributions towards society and humanity, that Dr. Mandayam Kumar of the Siddha Medical Research Institute, Bangalore says he came across during the course of literary research on the Siddha medical sciences in a Tamil manuscript written on Nadi or palm leaves. The text is titled PRAPANCHA KAANDAM and runs into several volumes according to the Dr. The text is attributed to Lord Murugan. Agathiyar dictated the contents of the Nadi while his student Pulastyar recorded it.) records the following:

The Siddhas went on to establish numerous institutions. An institution known as Siddhar Gnana Koodam was inaugurated by Lord Murugan and was headed by Agathiyar. Pulastyar and Kapilar headed the literary section while Pulipani in research. Thaeraiyar who was into surgery headed a medical research centre established at Thorana Malai. Yugimuni who was into herbal medicines headed an ayurvedic hospital at Paradesi Kundai. Bhogar who was in charge of all scientific researches established an alchemy research centre at Tiruparankundram. Pambatti was heading a team researching venom at Marudamalai. After having established these institutions Agathiyar again started on an extensive mission of propagating the wealth of knowledge gained by these Siddhas in Tibet, Manchuria, Egypt, Palestine, Rome, America, Africa, Malaya and the Arab world.

Could Karai be the former site of such an institution in present-day Malaysia?  Agathiyar going over to Karai was not in the plan. Asokhan had wanted me to bring Agathiyar over to his home in Kuala Lumpur for prayers after learning that I had brought him over to the homes of several devotees earlier. Later he tells me his home would not be conducive as it was a military-quarters. He decides to have the prayer at his home in his hometown of Karai, some 241 km or 2 1/2 hours drive from AVM. I agreed. As we reached the small secluded town of Karai some distance away from the trunk route serving Sungai Siput and Kuala Kangsar, he calls me asking me to bring Agathiyar straight to a small makeshift temple some walking distance from his maternal home. That is how and where the puja was held that day.

We do not see these institutions and ashrams initiated by them as revealed above and followings with heads from the lineage taking charge and dispersing the teachings. Have they submerged and disappeared too like Kumari Kandam or Lemuria? The priest at the Lord Supramaniar cave temple in Sungai Siput showed us evidence of what looked like sea-shells, corals, and fossils of marine life inside the cave that is now within a small hill. Was this place submerged in the past? Pardon me if I am wrong and if there indeed are such ashrams that I am not aware of, please enlighten me if so. I believe they were more like nomads then, moving from place to place, roaming the earth. They dissipated their knowledge to whoever they came across, who was interested in knowing about their way of life and the sciences as Dr. Mandayam Kumar continues:

As his thirst for knowledge in particular on philosophy, yoga, medicine, and astronomy was immense, Agathiyar traveled all over Kashmir, Tibet, China, Nepal, and Kailas in Manchuria. (Mount Kailas was deemed to be in Manchuria those days). He became a disciple of Nandi and Dhanvantri. He then traveled towards the south to Cambodia and Malaya (present day Malaysia).

In Cambodia, he established the very first of his many educational institutions for the propagation of philosophy and science. After establishing a similar institution and hospital in Malaya, he crossed the sea to the continent of Kumari Kandam (during Agathiyar’s time, Kumari Kandam occupied a vast area extending from the present day Sri Lanka to the Antarctic. Ravana, a great devotee of Lord Shiva, ruled this continent). King Ravana gave away a portion of his kingdom to Agathiyar to establish more institutions. The foremost of these institutions in this region was known as Arunodaya Giri or Meozone. Here Agathiyar practiced yoga and taught it to his large following of disciples. Agathiyar then went back north to Malaya.

He returned to Kumari Kandam where he met Lord Murugan in the form of Supramaniar at Trikona Malai (present day Trincomali). At the hill station called Kadari Kama or Kadhirgama, Lord Murugan imparted spiritual knowledge to Agathiyar.

Dr. Mandayam Kumar says Agathiyar could see impending calamities take place in the future during his meditation. As a result, he moved to the North Pole considering it to be a save place. This period of his move to the arctic was said to coincide with the end of the Dwapara Yuga placed at about 6580 BC. Just as he had seen of an impending calamity and had decided to move north, a tremendous explosion in the planet mars sends a piece of debris towards earth. This impact caused a great deluge on the earth. Significant portions of Kumari Kandam submerged into the Indian Ocean. Continental drift then resulted in the present day arrangement of this region. After the great flood Kailas was no more but instead the Himalayan mountain range had emerged in north India. Amidst all this geographical changes, says the Dr, Agathiyar went seeking for a place that would not be affected by future calamities. He located a mountain range in south India. This is the present day Courtalam. This spot is said to be the safest place and free from any future catastrophes. Here Agathiyar met Lord Shiva and Uma in the form of Dhakshinamurthi and Shenbaga Devi. The spot where the meeting took place between Dhakshinamurthi, Shenbaga Devi, Lord Murugan, and Agathiyar was Mahadeva Giri. This meeting also signified the commencement of Kali Yuga. Other Siddhas then started coming to Mahadeva Giri. Lord Dhakshinamurthi revived the knowledge of the Vedas and instructed these Siddhas to propagate this knowledge at the appropriate manner and time for the benefit of humanity. The imparting of this knowledge was said to have taken place on the 21 day of the Tamil month of Kartigai, during the eleventh year, Eswara Samvatsara, of Kali Yuga. Agathiyar gave much importance to this day. All his dating was reckoned from this day.

Bhogar from China (Agathiyar in the Jeeva Nadi revelation to the late Jeeva Nadi Guru of Chennai says Bhogar was from Mongolia), Thaeraiyar from Malaya, Yugimuni from Kerala, Pulipani from Kantha Malai, Pulastyar, and Kapiyar all served Agathiyar.

Going by the evidence from the above document of Dr. Mandayam Kumar that cites a 3,000-year-old Nadi, it would be safe to decipher that the Siddhas never headed these institutions, but left it to others to manage them as they moved on to spread the word. They never remained behind and got attached to their establishments. To our knowledge, the Siddha teachings have always been followed by a handful of individuals practicing their teachings silently and in secrecy, away from the public eye, without any form of publicity in the past. Only recently we have seen establishments associated with their teachings mushrooming and given widespread acknowledgment and exposure through the conventional media and social media.

AVM excelled in being different in all ways. Now I understand Lord Muruga when he said that we would do it differently and show him in a different light when I questioned the need for yet another temple for him when we have countless temples built for him. Reading the feedback and messages from fellow travelers in AVM I am happy that they too understood the divines wishes for us and why it is all happening. From external worship, the Siddhas have brought us to internal worship. If externally we had installed statues and have pictures of Gods and Goddesses, going within we are told to connect with prana or life force and worship it. If earlier we had connected with the name of a particular aspect of Erai, his or her form, the mantra for them, and learned the myths and legends and puranas or history behind them, now as we start on pranayama we begin to connect with the air that we breathe in, taking notice of it for the very first time, something that has been with us all this while but went unnoticed as our sights were on all things external. Taking notice of the air and its subtle prana we begin to cherish each breath. As we turn our attention to it, it becomes the focus of our practice and concentration comes about. When concentration deepens a sense of peace and calm avails and prevails. Soon we touch the spot of silence within and learn to remain there for as long as we desire.

These days I spare my time with Agathiyar telling him, "Look I do not know the techniques of going within that you and Ramalinga Adigal have been insisting that we do each time you appear. Even if I tried I cannot bring myself to go deeper as your command. What I shall do is spend my time with you. I shall sit for as long as my body can sit without aches and pain or discomfort. I shall not visualize nor chant anything. Instead, I shall just sit. Yes Just sit doing nothing. You come within me and do whatever is necessary to bring me deeper. That's all I ask of you. That's all I shall do too." This is my prayer for now. Let's see if I get some results. This reminds me of Thavathiru Rengaraja Desigar telling his followers that the Siddhas shall guide our breath. He hardly gives them any practice to follow. He brings all those new to this path to do charity and recite the names of the Siddhas. That's all. He asks us to leave everything else to the Siddhas who shall bring us to it in due time when we are ready and the time-space is right.

I bought the following talk of his as a VCD in 2002. When I started looking for anything or anyone who could guide me further in the worship of the Siddhas, the first place I turned to was the local chapter of Rengarajs Desigar's mission in Dengkil. This was the first talk I listened too as I was captivated by the title "Tavam". But then I could not understand much of his talk. Today I understand the need to venture and perform worship of the Siddhas personally first that shall then bring enlightenment on the subject. It makes sense that only now does Agathiyar set us on doing retention of the breath. We understand better with having the experience. The Siddhas drive us to do things that bring such experiences. They orchestrate the show so that we shall learn something from these experiences. Their divine play is for the purpose of putting on a show on a stage where we as actors would work out our role reacting according to the situation ad hoc. Few follow the script given that is the scriptures and sacred texts and act and live accordingly. Very few come with no script that is the come empty and do not react at all. These are the enlightened ones.

We revisit Rengaraja's talk.

பள்ள முதுநீர் பழகிய மீனினம்

வெள்ளம் புதியவை காண விருப்புறும்

கள்ளவர் கோதையர் காமனோ டாடினும்

உள்ளம் பிரியா ஒருவனைக் காணுமே

As Thavathiru Rengaraja Desigar quotes from Tirumular's Tirumanthiram the nature of fish is to go with the flow of the water that gushes and rushes in each time it floods, leaving behind its former pool or pond of stagnated water to newer frontiers. This is exactly what Agathiyar did with us too, coming in waves and blowing us off the feet, lifting and bringing us to newer frontiers to explore rather than remain a stalemate. He saw us linger too long in Kriya and gave us a push-start to the next level. We are grateful to him to bring us to know the 96 tattvas and the self or Atma. Another phase of the journey has begun. There was never a boring moment for he made sure we relocated to another field as the nomads do, even before they went out of land to graze their animals or in our case even before we could get bored with the practice.

Read more about Tavam from Tiruvalluvar at https://www.valaitamil.com/penance-169.html

SAILING THE FINE SEAS

When Agathiyar asks us to move on to new frontiers leaving behind Puja and Dharma hence bringing closure to the two Whatsapp groups, Agathiyar Vanam Malaysia (AVM) and Amudha Surabhi (AS) respectively, we did as told. He asks us to revisit the Yoga asanas and pranayama techniques that were taught to us by Tavayogi, momentarily; before both Agathiyar and Ramalinga Adigal came to guide us further on certain techniques to quieten the mind and bring us to Pratyahara. 

Having us come to his path, Agathiyar through the gurus, and his Nadi, prepared us to sow his seed. Having us lead a life of ethics and integrity, and to be aware of our behavior and conduct; moving on to the next anga that of adopting self-discipline and observing spiritual thoughts and practice, he brought us to engage in Dharma and its acts of feeding the hungry and building compassion within. Then when he was pleased with us in carrying out the Puja and Dharma, he told us that it was time to move on and not to hold on to these tools. These were necessary only to bring us to Gnanam, Agathiyar told us. He added that others will come to continue these tasks and deeds. The timing for the exit was so perfect. First, he places me under quarantine, to remain at home, then the whole nation came under lockdown, paving the way for many of us to conduct Puja in our own homes during this duration.

True to his words, my niece who came to the worship of Agathiyar asked me where to purchase the Homa Kundam and asks about the process of lighting the sacrificial fire. I gave her my Homa Kundam and all of the kit necessary to start a fire. I am happy that someone is carrying on the ritual. Similarly, when we had to stop the charity programs that included giving groceries and cooked food to the householders who were below the poverty line at several flats, due to the partial lockdown enforced by the authorities, as a result of Covid-19, we decided to discontinue it all together after the lockdown was lifted. These few families came to our notice after a devotee stopped her aid to them. She was originally told to carry out the remedies given by Agathiyar in India. When she went back to him telling him that it was not feasible for her to go over to India then, Agathiyar gave her an alternative parikaram or solution. He asks her to feed 8 families for 8 Amavasai days. Scouting around she decided to start this act of charity to these families in these flats. When she stopped we picked up from where she left. Yesterday another noble soul volunteered to carry on this noble act after I told him that we are stopping it and moving on as Agathiyar had commanded. It is amazing how Agathiyar deals the cards. These few unfortunate families will never go hungry. I suppose they are Agathiyar's favorite children.

When we stepped into the 3rd and 4th limb of yoga, Asanas, and Pranayama, this prepared us for the second half of the journey, which was a journey looking within in Pratyahara and Dharana giving us the method or practice of observing the breath and silent repetition or japa on the Diksha mantra that hopefully shall lead us into meditation or Dhyana.

We were never interested in the results or fruits but paid attention to the process at each stage. That is the reason that we could move through each stage with ease as the process brought with it complete attention, concentration, and total satisfaction. If there was a need we were told to revisit the stage, as in pranayama with only select techniques and those as shown by them. Otherwise, we were whisked through each stage having fulfilled the earlier to their utmost satisfaction. 

What Patanjali has described as the completion of the yogic path is what, deep down, all human beings aspire to: peace. We also might give some thought to the fact that this ultimate stage of yoga—enlightenment—can neither be bought nor possessed. It can only be experienced, the price of which is the continual devotion of the aspirant. (Source: https://www.yogajournal.com/practice/the-eight-limbs?li_source=LI&li_medium=m2m-rcw-yoga-journal) 

It was just yesterday that Suren shared his observation of how people rush to know about Kundalini and Moksha but never thought for a moment to ask the means to gain the state of peace or Shanti. As Pathanjali says deep down everyone yearns for peace but the arrogance and ego in us do create havoc in wanting to maintain a stand, hold on to an opinion, and control and master others. This is what has wrapped us or shackled us for ages. We need to learn to drop the ego and return to the basics of being humble. When we are at peace we have then reached the end of the path or the way or the Dharma or attained completion of the yogic path.

REMINDING THE SELF 1

Agathiyar came recently and lamented that man did not adhere to their teachings and had deviated from the way of the Siddhas or சித்தர் வாழ்க்கை நெறி முறை that was propagated and upheld by them. What is the Siddha way? Whenever Tavayogi took the stage, he would describe the path of the Siddhas comparing it to farming. Our task begins with the need to clear the ground off thorns, weeds, scrubs, roots, and stones. Then we plow the ground and dig the irrigation canals. The grounds are fertilized before the seeds are sowed. Then we need to toil the fields further, watering them, fertilizing them further, keeping away insects, rodents, and pests, and maintaining the grounds like building the bunds that give way. Then we need to step aside and wait patiently to see nature's miracle take place. We pray that the gods show mercy on our efforts bringing rain and sunshine at the right moment and not otherwise. Finally, when the fruits, vegetables or grains are ripe to be picked or harvested, all our efforts and toil are paid off bringing joy, satisfaction, and some revenue for our efforts. Tavayogi says this is how it is with the Siddha way too.

We are told that the saints and sages of the past always experimented on themselves and made known their experiences and results in the form of songs or teachings or by documenting them. These songs for instance addressed them, and their weaknesses, reminding themselves not to deviate from the thought of Erai. The saints and sages of the past have exemplified high values and norms in their lives for us to follow. Their songs or messages were directed to the self, soul or heart or நெஞ்சே or மனம். It was a constant reminder to them to be aware of the negative forces that come to garner their attention and lead them astray, bringing damage and disasters to the body and soul, to themselves and their families, and to society and the human race.

Nakkirar in his Vinayagar Agaval tells his self to fix his mind on the guru's Holy feet.

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

From Kandhar Guru Kavasam we have a reminder to chant the name of the divine.

...  கோடித்தரம் ஜபித்துக் கோடிகாண வேண்டுமப்பா
கோடிகாணச் சொன்னதை நீ நாடிடுவாய் மனமே

From Bhuvaneswari Kavasam,

மனமேகவசத்தை தினமுமோதி காயத்தைசுத்திசெய்து
கவசத்தைப் பொருள் உணர்ந்து கருத்தோடு ஓதிவிட்டால்
கள்ளம் கபடறுக்கும் காமக் கசடறுக்கும்
வினைப்பயனையும் விரட்டும் புவனேசி கவசம் நம்பு
பகுத்தறிவுள்ள சீடா பற்றிடடா கவசத்தை
கவசத்தை ஓதியும் நீ கலிதோஷ மகற்றிடடா
கவச பாராயணத்தால் கள்ளமில்லா வுள்ளமாகும்
கள்ளமில்லா வுள்ளத்தில் காணலாமே புவனையையும்
மனக்கோட்டை கட்டாமல் புதுக்கோட்டை வந்திடடா
புதுக்கோட்டையுள் நீயும் புவனேசி கண்டிடடா
பற்றிடடா புவனேசி பாதமதைப் பற்றிடடா
பற்றிவிட்டால் பற்றற்ற பரசுகமும் கிட்டிவிடும்
ஆனந்தமாகவே நீ அகத்துள் மாறிடுவாய்
அன்னையின் கவசத்தை அன்புடனே நெக்குருக
ஆசாரநிஷ்டையுடன் அனுதினமும் ஓதுவீரேல்
அறம் பொருள் இன்பம் வீடு அனுக்ரஹித்தாட் கொண்டிடுவன்
அதிசுலபமாகவேதான் அன்னையுமே முன்னிற்பள்
மாதாவின் கவசமிதை மனமுருகி ஓதுவீரேல்
அஷ்ட லக்ஷ்மியும் அகலாதிருந்திடுவள்
மறவாது ஓதிட்டால் மஹராஜி அருளுண்டாம்
பொருளுண்டாம் மாதாவின் புண்ணிய லோகமுண்டு
ஆசார ஒழுக்கமுடன் அன்பு நேமநிஷ்டையுடன்
சிரத்தா பக்தியுடன் ஜகன்மாதா கவசமிதை
ஒருமனத்தோ டோதுவீரேல் மாபாவம் மறைவதுடன்
அன்புருவாம் அம்மையை அகத்துள் உணர்ந்திடலாம்
மாதாவும் முன்வந்து மஹத்தான வரமருள
சொன்னபடி செய்து நீ சுகமடைவாய் மனமே கேள்

From Pamban Swami he has the following advice for us to contemplate.

சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே.
என் செயலால் ஒன்றும் இல்லைஎன்றே நின்றால்
ஏதம் துயர் இல்லையே - இந்தச்
சூதை அறிகில்லையே
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே

வானம் இடிந்து தலையில் விழும்படி
வம்பு வந்தாலும் என்னை - அந்தக்
கான மயில் முருகு அய்யன் திருவருள்
கைவிட மாட்டாதே
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே

பன்னிரு சூரியர் ஒன்றாய் எரிக்கும்கற்
பாந்தம் வந்தாலும் என்னை - அந்தப்
பன்னிரு கண் சிவன் தண்ணளி நம்மைப்
பராமரித்துக் கொள்ளுமே
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே

செப்ப ஒனாப் பிழை எத்தனையோ முன்னர்ச்
செய்து இருந்தாலும் என்னை - நம்மை
எப்பொழுதும் புரந்து ஆள் குகப்பிரமத்து
இகல் அருள் முன் இறுமே
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே

நால் ஏழு நாலும் தெளிவாக ஓதி மெய்ஞ்
ஞானம் சொன்னாலும் என்னை - அந்த
மூலப் பிரணவசாமி தயா இன்றி
முன்னேறுவது இல்லையே
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே

காஷாயம் வற்கலை பூண்டு சன்னாசியாய்க்
காடு உறைந்தாலும் என்னை - அந்தக்
காலும் தலையும் கடந்தநிலை தன்னைக்
கண்ட பின்பு அன்றோ கிட்டும்
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே

பொன் ஆசை பெண் ஆசை மண் ஆசை மூன்றையும்
போக்கடித்தாலும் என்னை - கேள் உன்
தன ஆணை ஞானம் ஒன்றே தன்னைக் காட்டும்
தலைவனிடம் கூட்டும்
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே

ஒன்பது பத்து ஆறு தத்துவம் எல்லாம்
ஒடுக்கி இருத்தலினும் - குகன்
அன்பு அருள் கொண்டு சின்முத்திரை தன்னில்நில்
ஆனந்தம் கைவல்யமே
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே

முத்தி தரும் குகப்பிரமத்தை வாழ்த்திய
முத்தன் அண்ணாமலையான் - இரு
பத்ம அடிக்கு அன்பு பண்ணிடு தாசர்
பரகதி எய்துவரே
சஞ்சலம் ஏன் மனமே சிவன்அடித்
தஞ்சம் ஆன பினுமே

Pattinathar comes down hard on himself condemning his flaws and weaknesses.

மண்காட்டிப் பொன்காட்டி மாய இருள்காட்டிச்
செங்காட்டில் ஆடுகின்ற தேசிகனைப் போற்றாமல்
கண்காட்டும் வேசியர்தம் கண் வலையில் சிக்கிமிக
அங்காடி நாய்போல் அலைந்தனையே நெஞ்சமே.

புட்பாசன அணையில் பொற்பட்டு மெத்தையின் மேல்
ஒப்பா அணிந்த பணியோடாணி நீங்காமல்
இப்பாய்க் கிடத்தி இயமனுயிர் கொள்ளு முன்னே
முப்பாழைப் போற்றி முயங்கிலையே நெஞ்சமே.

முப்பாழும் பாழாய் முதற்பாழ் வெறும் பாழாய்
அப்பாழுக்கு அப்பால் நின்று ஆடும் அதைப் போற்றாமல்
இப்பாழாம் வாழ்வை நம்பி ஏற்றவர்க்கு ஒன்றீயாமல்
துப்பாழாய் வந்த வினை சூழ்ந்தனையே நெஞ்சமே.

அன்னம் பகிர்ந்து இங்கு அலைந்தோர்க்கு உதவி செயுஞ்
சென்மம் எடுத்தும் சிவன் அருளைப் போற்றாமல்
பொன்னும் அனையும் எழிற் பூவையரும் வாழ்வு நிலை
இன்னும் சதமாக எண்ணினையே நெஞ்சமே.

முற்றொடர்பில் செய்த முறைமையால் வந்த செல்வம்
இற்றைநாள் போற்றோம் என்றெண்ணாது பாழ் மனமே
அற்றவர்க்கும் ஈயாமல் அரன் பூசை ஓராமல்
கற்றவர்க்கும் ஈயாமல் கண்மறந்து விட்டனையே.

மாணிக்கம் முத்து வயிரப் பணி பூண்டு
ஆணிப் பொன் சிங்காதனத்தில் இருந்தாலும்
காணித் துடலை நமன் கட்டியே கைப்பிடித்தால்
காணிப் பொன்கூட வரக் காண்கிலமே நெஞ்சமே.

கற்கட்டு மோதிர நற்கடுக்கன் அரைஞாண் பூண்டு
திக்கு எட்டும் போற்றத் திசைக் கொருத்தரானாலும்
பற்கிட்ட எமன் உயிர் பந்தாடும் வேளையிலே
கைச்சட்டம் கூடவரக் காண்கிலமே நெஞ்சமே.

முன்னை நீ செய்த தவம், முப்பாலும் சேருமன்றிப்
பொன்னும் பணி திகழும் பூவையும் அங்கே வருமோ
தன்னைச் சதமாகச் சற்குருவைப் போற்றாமல்
கண்ணற்ற அந்தகன் போல் காட்சி அற்றாய் நெஞ்சமே.

பையரவம் பூண்ட பரமர் திருப் பொற்றாளைத்
துய்யமலர் பறித்துத் தொழுது வணங்காமல்
கையில் அணி வளையும் காலில் இடும் பாடகமும்
மெய் என்று இறுமாந்தி விட்டனையே நெஞ்சமே.

மாதுக்கொரு பாகம் வைத்த அரன் பொற்றாளைப்
போதுக்கொரு போதும் போற்றி வருந்தாமல்
வாதுக்குத் தேடி இந்த மண்ணில் புதைத்து வைத்தே
ஏதுக்குப் போகநீ எண்ணினையே நெஞ்சமே.

(Source: https://www.vallamai.com/?p=39577)

The messages and the doctrines of the saints and sages were incorporated in the cinemas and classical concerts and plays, bringing the glory of the divine to the masses. One such song மனமே கணமும் மறவாதே that comes as a reminder to all of us to grab the Holy feet of our Lord this instant rather than postponing to another moment was written by Papanasam Sivam.

மனமே கணமும் மறவாதே
ஜகதீசன் மலர் பதமே
மோஹம் மூழ்கி பாழாகாதே
மாயா வாழ்வு சதமா

நாதன் நாமம் நீ பஜி என்றே
நாளை என்பார் யார் அதை  கண்டார்
ஆதலால் பவ ரொஹம் ஒழிந்திடவே

நடையும் தளர தேஹம் ஒடுங்க
நாவது குழர கண்கள் மங்க
என்ன செய்வார் துணை யார் வருவார்
ஈசன் மலர் பதமே

The above compilation of the song by various artistes is from https://pedia.desibantu.com/maname-kanamum/

Another is ஆறு மனமே ஆறு penned by Kannadhasan that asks us to adopt high virtues and be noble and humble.

ஆறு மனமே ஆறு - அந்த
ஆண்டவன் கட்டளை ஆறு
தேர்ந்து மனிதன் வாழும் வகைக்கு
தெய்வத்தின் கட்டளை ஆறு

ஒன்றே சொல்வார் ஒன்றே செய்வார்
உள்ளத்தில் உள்ளது அமைதி
இன்பத்தில் துன்பம் துன்பத்தில் இன்பம்
இறைவன் வகுத்த நியதி

சொல்லுக்கு செய்கை பொன்னாகும்
வரும் இன்பத்தில் துன்பம் பட்டாகும்
இந்த இரண்டு கட்டளை அறிந்த மனதில்
எல்லா நன்மையும் உண்டாகும்

உண்மையைச் சொல்லி நன்மையை செய்தால்
உலகம் உன்னிடம் மயங்கும்
நிலை உயரும் போது பணிவு கொண்டால்
உயிர்கள் உன்னை வணங்கும்

உண்மை என்பது அன்பாகும்
பெரும் பணிவு என்பது பண்பாகும்
இந்த நான்கு கட்டளை அறிந்த மனதில்
எல்லா நன்மையும் உண்டாகும்

ஆசை கோபம் களவு கொள்பவன்
பேசத் தெரிந்த மிருகம்
அன்பு நன்றி கருணை கொண்டவன்
மனித வடிவில் தெய்வம்

இதில் மிருகம் என்பது கள்ள மனம்
உயர் தெய்வம் என்பது பிள்ளை மனம்
இந்த ஆறு கட்டளை அறிந்த மனது
ஆண்டவன் வாழும் வெள்ளை மனம்

Another reminder comes from the movie Ambigavathy to forever think of Erai.

Similarly, all the posts on this blog serve to be a reminder to me and a lesson too. I keep reading it over and over trying to make sense of it and understand the subtle messages that the Siddhas are conveying. It amazes me with a new fact or understanding each time I read it.

REACHING OUT TO THE DIVINE

YOGA 4

BKS Iyengar in introducing Patanjali's work explains that the first five of the total eight aspects or limbs or Anga of Yoga are known as a forward journey from the body towards the soul. They are:

1. Yama - restraints or ethics of behavior,
2. Niyama - observances,
3. Āsana - physical postures,
4. Prāṇāyāma - control of the prana (breath),
5. Pratyahara - withdrawal of the senses.

Then Patanjali takes us on a reverse path, or a return journey now moving inwards, from the body towards the soul: 6. Dhāraṇa - concentration; 7. Dhyāna - meditation; 8. Samādhi - absorption. This is termed as the true renunciation, contrary to the common belief and understanding that of renouncing the world, says Iyengar. Patanjali shows the way to reach the abode of the soul forever so that all the actions one performs in the world, will not reflect any reaction, hence severing the fine thread of birth and rebirth.

Just as Patanjali listed ways to attain Yoga or union, beginning with the control and mastery of external issues and finally brings one within, so did Agathiyar asks us to go within, after bringing us through Sariyai, Kriyai and now Yogam. Inviting us to his path, he asks us to worship him and the other Siddhas besides the other deities whom our ancestors worshiped. He never switched us for another or made us drop their worship but came as an add-on to the list of deities we worshiped. Soon he sent a guru who was already on the path to bring us to the rituals, do charity, and practice yoga asanas and pranayama. After Tavayogi left his mortal frame, both Agathiyar and Ramalinga Adigal came to guide us into going within to get a glimpse of Gnana. They both tell us that both Supramania Swami and Tavayogi shall guide us from the subtle realm too.

1. The journey started with reading the Nadi and coming out amazed at the Siddhas for documenting each man's life history over several births and his future and the myriad of probabilities and possibilities in store for him. 
2. We were introduced to the subject of karma and came to understand the reason we are here. We learned that by carefully living our lives from moment to moment we could determine our next birth if there was one. We had an opportunity to play a role in determining our future. We became co-partners with the divine in shaping it. 
3. We were shown the way to defuse the hold of karma through the worship of the Siddhas and doing charity.
4. To bring us closer in knowing him, Agathiyar set us on a pilgrimage of another kind with the guru leading the way. We were shown the abodes and caves of the Siddhas in the jungle instead of the temples where tourists converge.  We understood how close they were with nature. Nature abided to their will. They took the form of nature. Agathiyar performed numerous miracles that astonished me. He showed me the potential of my guru and his ability in doing Siddhis which surprised me. These were rare and done away from the public eye. Hence we covered Sariyai.
5. The guru brought us to take up rituals, having us conduct, and perform them personally in our homes. We learned that the rituals we did brought subtle benefits in healing nature and all of prapanjam. We connected with the other realm or dimension, building a bridge that made it possible for them to reach us. We created a portal. Hence we covered Kriyai. We then stood at the doorway to Yoga.
6. When the guru led us on Yoga asanas and pranayama, we began to connect with the consciousness and prana or the life force. 
7. For those who were daring and ready for an unusual journey within, Agathiyar and Ramalinga Adigal showed the way. Bringing the mind that was previously engaged and actively involved in all forms of activities to settle; to break the chain of thoughts and to sit still in silence is a challenge indeed. It is difficult to cut all ties; practically impossible to achieve says Agathiyar but he asks that we continue our effort. Ramalinga Adigal too reminds us to put in the effort assuring us that one fine day the veil shall be drawn aside by Agathiyar and we shall learn the truth. Rather than have us drop the effort, telling ourselves that it is going to be futile and that the fruit is sour as in Aesop's Fable the story of the fox and the sour grapes, and move away, Agathiyar and Ramalinga Adigal wanted us to pursue our attempt in going within. Help is on the way they assure to those who have the patience to wait and those who place the efforts. It is pretty obvious now that the result is in their hands. The time to reap the fruit of efforts too is determined by them. Our efforts stop here. Our initial involvement in Sariyai and Kriyai brings them to take notice of us. With concerted efforts in Yogam and an attempt at reaching Gnanam, it brings upon us their grace or arul. The veil is drawn aside only by their grace. 

To those who are not ready as yet, who are still pre-occupied with their responsibilities towards the family and career or the tasks given by their masters or Agathiyar; who are still attracted to the pleasures of the world; who remain doing what comes easily to them and what makes them happy and comfortable, Agathiyar respects their decision and encourages them to pursue their wants, knowing that they too shall return to him in due time. The turning point shall take place one fine day and bring them to move within. Be it material or spiritual, its hold is difficult to let go. Once we begin to cherish and enjoy having tasted its pleasures, it is rather difficult to come out of it. The plain truth is that nothing is holding us back; it is we who hold on to it; it is we who hold on to the branch; it is we who hold on to the things that we cherish most be it sensory pleasure and enjoyment, power, position, money, or respect in the eyes of fellow humans, etc. 

The Siddhas are an amusing lot. First, they come knocking on our doors in the silence of the night, awakening the soul within that has been fast asleep for ages. Upon waking up then they set us seeking and searching the ideal path that satisfies our newfound yearning or rather that which we have carried for ages, to know Erai. We arrive at other's doorsteps, naive and empty, hoping for someone to fill us up; looking at things either objectively or subjectively; or taking it at face value and adopt and follow; or trying to fit things into perspective and see and analyze or figure out using our analytical and logical mind. We meet many interesting personalities; learn from them; gain experiences, and gain the perspective of a beginner. We are told there is a goal to attain and are asked to work towards it. We are made to look outside for God; go places on pilgrimages; attend rituals and religious events; with a promise of reaching the promised land of Erai. The irony is that after all the journeying and traveling in the physical and material world, grueling and difficult for many and made easy for some, then we are brought to retrograde and reverse going within. If initially, we were trained to see God in the statues, later we are asked to see God in all, from the lowest mineral form to the highest divinity. We engage in the play or lila of God as an active participant cooperating with him and his show that is an illusion or Maya. Fueled by our desires and wants the play is extended as we bring on and add on more acts that please us, only showcasing and bringing out our ignorance further. It is only when we begin to lose interest in the outside world and all forms of activities associated with it that the real journey within begins. Nothing to attach too, or rather hide, the veil drops. The key is with the guru.  

There is a pra and a post-period in coming to the path of the Siddhas. If before getting to know the existence of such a way of life, we were caught up with customs and traditions, faith and belief and practices, that were all determined and channeled to us from our ancestors and the prevailing society, following them rigidly for fear of disrupting the social order or upsetting our elders or gaining the wrath of the ancestors in spirits form, we end up caged and restricted. Throughout the ages, society dictated what was good and bad for us not giving us an opportunity to explore for ourselves and find out. As Tavayogi says that the soul cannot be caged, neither can the Siddha be shackled, coming to the Siddhas we see much leeway and freedom given to explore for ourselves the validity of such practices. So we cannot blame Sivavakiyar, Ramalinga Adigal, and Bharathi among many others if they had opposed society and their practices.

Experience shall teach us that God is not always loving. He does go to battle too. He can be stern at times as he ordered me to consume his Agathiyar Kuzhambu and kept reminding me to go within. They very well understand us. Give a man the freedom and he misuses it. Hence the need for them to constantly keep watch over us. We learned to drop the blame game. Do not blame the planets. It is just that it has been programmed that a particular event shall take place during that particular time where the planet or group of planets come together making it favorable for the event to take place or put into effect the disaster or pandemic. Till we are adopted by the Siddhas we are at the mercy and scrutiny of our society. Till we are adopted by the Siddhas we are at the mercy of nature and the tattwas and gunas. Living in the world it seems we are apart from prapanjam. When we go within we realize prapanjam is within. Once the Siddhas begin to educate us, providing opportunities to experience and learn the secrets of the body and that of the subtle or other realm, we can safely drop all such practices that hinder and obstructs the soul from growing. 

SHEDDING SOME LIGHT

When both Tavayogi and Mataji addressed the devotees gathered at the temples to listen to their speeches, initially they told them to come out of bhakti. When we told them later that most of us were steeped in temple worship, they stopped calling devotees over to the path of Gnanam in these public places and forums. I figured the call to come to Gnanam was a long stride or jump for us who have been in bakthi for ages following the practice of our ancestors. The calling would be more appropriate to those who are already in the Siddha path, worshipping the Siddha and following their dictates. Instead calling them over to the worship and the path of the Siddhas was fair enough in these venues.

The Siddhas are an amusing lot. They come in all manners. For instance, taking a stone for the matter. They come as granite to be worship and adored. They come as a stepping stone to lift us to higher stages of evolution. They come as the Sumaithangi Kal or load relieving stones, that is used to unload and carry the heavy load or luggage that villagers carried on their heads hence relieving their burden momentarily while they rested. It is convenient for them to pick up their load again without looking around for some assistance as the granite structure is of an average height of a person. It is used as a cradle too to place their child while waiting. These are set up by villagers in strategic places along a route, as a means of seva or to serve ours.

The Siddhas actions can never be comprehended. Agathiyar chose to burn the house down for he did not want those caught in Maya who remained behind to corrupt the institution or dilute his teachings. These devotees have to rely on whatever they have retained in them all those years. They have to move on now creating a new life and path for themselves rather than follow the beaten track. Eventually, they too shall arrive there. Those who stayed on living out his teachings were asked to leave behind the rituals, charity, and move within, the next step on the beaten track. This is where they teach us to let go of our attachments. The Siddhas brought us into the folds of sariyai, kriyai , and yogam, making us walk the talk and participate actively. Only after having these experiences did they bring us to attempt at gaining or attaining Gnanam.

Where we saw contradictions in the teachings as we came to study them, by walking the path and living it, we come to realize that they were differences in views or opinion arising from the various perception of people seeing from different perspectives, different angles, different altitude, and seeing based on different upbringings and individual experiences, based on the intensity of their practices, and the expanse of their knowledge. Eventually, it is all relative and related to the dimensions of time-space. A toddler's perspective is different from an infant's; a teenager's perspective is different from a child's; an adult's perspective is different from a teen; one who is aged and ripe with experiences would differ in his perspective of a young adult. Similarly, one who is an atheist will have a different perspective from a believer. A saint would have a different perspective from a devotee. 

And so there were Siddhas who seemed to go against their comrades in their opinions. It might seem that Sivavakiyar for instance was opposed to idolatry as seen from numerous verses in his songs. Similarly, it might seem that Ramalinga Adigal was opposed to certain practices and condemned them. But one has to understand that they were only able to say that when they had gone through the initial process and only after arriving at the truth. The process is important and vital for the final product to emerge. Similarly, the process is important for us to arrive at an enlightened state. The current has to travel from the switch to the bulb in order to light it up. The broadcast has to be transmitted in order to be picked up by the receiver. Only then can we say whether the transmission was clear or otherwise; whether the way was treacherous or smooth etc. Both Sivavakiyar and Ramalinga Adigal must have addressed their followers regarding the need to drop the methods but never the process. They must have replaced the method with another. 

While Sivavakiyar opposed idolatry, Agathiyar asks me to commission his statue and worship him. How do we explain this? These days we even have idols of Sivavakiyar in temples and ashrams and worship him. How do we explain this? Then someone asks me why does the divine ask to be worshipped? How do we explain this? Followers and devotees have lost their direction or coordinates along the way. Instead of holding on to the teachings, they held on to the messenger. Instead of following the teachings and becoming a master too, they began to worship him, forever remaining a follower. Agathiyar brought us to worship him so that the thought of him would be ingrained in us and we too shall strive to become a Siddha someday. With worship to the Siddhas, the numerous processes we go through shall bring relevant and pertinent experiences and food for thought. Invisible energies tend to reside within. 

It is all about energy. We are a product of the one form of energy that traverses within us too. As Agathiyar said that he is the prapanjam and the prapanjam is in him too and as Ramalinga Adigal ask us, "Are you in the prana or is the prana in you?" when we cover the processes and arrive at the state of this saints everything is subdued and comes under our command and control. Nature bows to the Siddhas and carries out their dictates. It is said that plants and trees bowed to Agathiyar and offered to enlighten him on its medicinal values and properties willingly without his asking. Both Agathiyar and Ramalinga Adigal commanded their respect. They are masters of the universes and worlds.  Once they understood the tattwas and gunas and overcame them, once they knew how to harness the energies, they could perform all the Siddhis and even take other forms. Ramalinga Adigal took on the five nature of Erai: creation, sustenance, dissolution, veiling, and that of showering grace. In this highest state of attainment, need they worship stone, do rituals and charity? Need they fear the planets, the deities, and the elements? As Tavayogi and I drove by a temple in Avinasi which was known back then as Thirupukoliyur, he pointed out to me that was the temple where the saint Sundarar had sung a padigam and brought forth a child who was eaten alive in the past by a crocodile which appeared in the swollen waters of the river. Saint Sundarar delivered the child, now a teen, to the wailing mother. How was that possible? Wasn't he killed the moment the crocodile swallowed and ate him? Wasn't he digested in the crocodile's stomach? Where was he all these years? How did he emerge from the crocodile's stomach alive all grown up, compensating for the lost years? It is as if Sundarar went back to that particular moment in time, recreated the moments before the tragic event, saved the boy from the impending danger, and brought him back to current times, in the form and age he would be. Simply amazing! Sundarar rewrote his (hi)story.

Ramalinga Adigal upon realizing that the light from the oil lamp was fading and dying off reached for the oil vessel and began topping up the oil in the lamp. He continued to write his compositions at the home of a merchant Vengada Reddiar in Karungkuli. He did not realize that the vessel contained water instead of oil until it was pointed out to him later by the Reddiar's wife. She admitted that she had mistakenly filled it up with water and not oil before leaving home for a temple fest. But the lamp burnt all night long!

A rather similar miracle took place even earlier in 600 AD. The story goes that Naminandhi Adigal on realizing that the lamps at the temple had extinguished, he sought oil from a home nearby only to be insulted, shamed, and sent away, refused the oil, saying "Since your Shiva holds fire in his hand, why do you need to light a lamp?" Lord Shiva instructs Naminandhi Adigal to light the lamps with water from the temple tank. Naminandhi Adigal lighted up all the temple lamps using water!

Poompaavai, the 12-year-old daughter of Sivanesan, a wealthy merchant, was bitten by a snake. Sivanesan kept the ash from her cremation in a vessel at his home. Three days had gone by when Sivanesan who revered Sambandar heard that the saint was near his hometown in Mylapore. He rushed to meet him at the Kapaleeswarar temple with the urn of ash. Hearing what had taken place Sambandar sang a padigam,

மட்டிட்ட புன்னையங் கானல் மடமயிலைக்
கட்டிட்டங் கொண்டான் கபாலீச்சரம் அமர்ந்தான்
ஒட்டிட்ட பண்பின் உருத்திர பல்கணத்தார்க்
கட்டிட்டல் காணாதே போதியோ பூம்பாவாய்.

The bones among the ash in the vessel began to take form. At the end of the padigam the form came to life. The vessel broke as the form of Sivanesan's daughter appeared before all of them.

Having full control over matter and energy, only then did the saints drop the tools, the method, and the way. Are we in their state and ready to drop all the tools given, the method, and the way? Until and unless we have mastered mind, matter, and energy, we cannot possibly let go of all the attachments to custom and tradition, belief and faith, the method and processes for we need them. Agathiyar came to attest to this. There is no escape from the grips of these and society he says. But yet he wants us to place the effort. He wants us to attempt to detach ourselves from it although he has definitely said that it is not possible. Here is where we come to understand our duty. We have to place the effort even as he says that it will not produce the desired results. But there will come a time when with his grace the veil shall be drawn aside and the truth is known, as Ramalinga Adigal says. We shall then be detached instantaneously.

To one who has mastered mind, matter and energy, and gone beyond time-space, he simply watches, not even putting a stop to other's faith, practice, and beliefs for he knows eventually everyone shall reach there just as he did. Once you a master you can watch from afar as Confucius did. Yu Dan writes about the great sage, in her book "Confucius from the Heart", Pan Books, of Confucious,

"Confucious set a great deal of stores for the very smallest of ceremonies in daily life.. as a kind of self-cultivation. When the villagers were exorcising evil spirits he stood in his court robes on the eastern steps. When the country folk held a rite to drive out ghosts Confucius always stood respectfully on the eastern steps dressed in his court robes."

Patanjali in his Yoga Sutras as elaborated by Swami Prabhavananda, published by Sri Ramakrishna Math, Madras, 2005, explains the thirtieth stanza.

"To man in his ordinary sense consciousness, the universe seems full of secrets. But to the illumined yogi, the universe does not seem at all mysterious. If you know the clay, you know the nature of everything made of clay." 

Knowing the tattwas and the energy that drives it, you know all.

"Knowing that the sequence of mutations of the gunas comes to an end for they have fulfilled their purpose." 

Swami Prabhavananda explains further,

"The gunas form this universe in order that the experiencer may experience it and thus become liberated. When liberation is achieved the gunas have fulfilled their purpose." 

Now we understand why Agathiyar and Ramalinga Adigal kept asking us to learn about the tattwas.

"Time is a sequence of moments and hence a sequence of the mutations of the gunas which take place at every moment. We only become aware of these moment changes at intervals when a whole series of them has resulted in our senses." 

Swami Prabhavananda gives a beautiful example.

"We are not aware from moment to moment that a bud is opening but at the end of a series which may take several hours we recognize the mutation, the blossoming flower."

There is life all around us each moment, but as Swami Prabhavananda, says we only seem to see the larger events after it has taken place fully or completely. We see life as existing in another human being or animal, but fail to see the same in the plants, the minute insects, the microscopic organisms, and the cells, mutating each moment. The saints saw and sensed all of life in totality, as they had come to an awareness that they are a part of all.

Swami Prabhavananda quotes Swami Vivekananda to elaborate Patanjali's thirty-third sutra, which states that, "Since the gunas no longer have any purpose to serve the Atman, they resolve themselves into Prakriti (Nature). This is liberation."

"Nature's task is done this unselfish task which our sweet nurse nature had imposed upon herslf. She gently took the self forgetting soul by the hand as it were and showed him all the experiences in the universe all manifestations bringing him higher and higher through various bodies till his lost glory came back and he remembered his own nature. Then the kind mother went back the same way she came for others who have also lost their way in the trackless desert of life."

Thank you, Ma. Thank you Mother Nature. 

JEGANATHA SWAMIGAL & CHITRAMUTHU ADIGAL

Chitramuthu Adigal was Tavayogi Thangarasan Adigal and Mataji Sarojini Ammaiyar's guru. Chitramuthu himself was a disciple of Jeganatha Swamigal. Jeganatha Swamigal was with Ramalinga Adigal for some time we understand. It makes us proud to be associated with Tavayogi and Mataji and gain the blessings of their lineage. Read more at https://agathiyarvanam.blogspot.com/2013/07/chitramuthu-adigal-chitramuthu-adigal.html

Rakesh from Chennai passed me the following link.