ERAI COMES IN MANY FORMS 1

Svāmī Chityānanda Sarasvatī writes in her blog, https://www.quietkarma.org/, "Studying the lives of saints inspires us along our spiritual journey. We learn about the possibilities of our own achievements through their examples. Studying the lives of saints helps us develop that faith. If a saint’s story is not resonating or inspiring to you, then find another that does." She says, "As you read the stories of saints you are keeping company with them. Through their company, your mind becomes purified and holy, like them. Gradually you become like them." and "When we read the stories of saints, our awareness of their qualities increases. Those same qualities begin to take root in our minds, and we become more like a saint."

I was always interested in the lives and achievements of saints and read much about them, going back to their lives for references on many experiences that I too began to have walking the path of the Siddhas. I had compiled the lives of some of these saints and published them online made available here and in the sidebar.

“What an astonishing thing a book is. It's a flat object made from a tree with flexible parts on which are imprinted lots of funny dark squiggles. But one glance at it and you're inside the mind of another person, maybe somebody dead for thousands of years. Across the millennia, an author is speaking clearly and silently inside your head, directly to you. Writing is perhaps the greatest of human inventions, binding together people who never knew each other, citizens of distant epochs. Books break the shackles of time. A book is proof that humans are capable of working magic."[Cosmos, Part 11: The Persistence of Memory (1980)]”― Carl Sagan, Cosmos.

Today technology has taken the lead and we have access to some fine books and experiences of saints posted online. If reading a book takes us to the very era and time the story takes place; if it takes us inside the mind of another person as Carl Sagan says, knowing, staying with, and following a living guru would have a tremendous impact on one who desires to follow suit on the path of the guru.

Peter Steven Malakoff narrates in a video on the saint and poet Kabir Das "What Kabir talks about is only what he has lived through; if you have not lived through something, it is not true." We are told to seek the experience to know it fully and only speak if we have these experiences. For a start, we may take the experiences of others to begin the journey. That is all. The journey then has to become ours, solely ours. Just as Tavayogi took my hands and led me on a journey for a start but later stepped back for me to chart my own journey rather than live under his shadow forever, so do the sages and Siddhas come to instruct and guide us on matters on the Siddha path but let us explore on our own. They come again only to confirm and approve if all was well in our progress or otherwise and might give us another pointer before leaving. Agathiyar after giving us insights and methods to a technique and practice would add that they had been doing it and only shared what they did with us. They only share a technique that was tested and proven.

When I asked Tavayogi the meaning of Ramalinga Adigal's song "Aani Pon Ambalathil", he excitedly told me that although it seemed like any other external journey with tracks to tread, hills to climb, platforms and buildings to come across, it was in actual fact Ramalinga Adigal's internal journey traversing each chakra and experiencing its sights and sounds. When I ask Tavayogi the meaning of the often claimed miracle of Ramalinga Adigal that the dead shall arise, Tavayogi told me humbly that he did not know. He did not even try or attempt to explain or make an assumption. 

John Alvarez adds a comment in https://www.quietkarma.org/spiritual-masters/the-benefits-of-studying-the-lives-of-saints-part-2 on Svāmi Chityānanda Sarasvati posts.

This essay caused me to reflect upon my own experiences in finding my teacher, Swami Gurupremananda. I have been most fortunate to not have gone from saint to saint looking for a teacher. I found him and did not have to equivocate about his teachings. I truly feel that when doubt and negativity set in, the mind doesn’t just look for a good way out, and this can be dangerous. Much of what I have studied in the scriptures hasn’t taken on meaning until I pause and reflect on some of my own past experiences. 

Svāmi Chityānanda Sarasvati writes,

When we aspire to experience the extraordinary, it’s essential to have examples. We need to know people who have achieved or experienced what we want. They inspire and teach us by the stories of their lives and by the wisdom they share with us.

Similarly, the experiments of the scientists have taught the world much, enlightening us too in many aspects. The mother has a fair share of experiences to share. The father too. Then we have the grandparents and their experiences from a different era. Then there are the movies. Let it be a movie based on a true story or on historical facts or about a person. Let it be the adventure of a hiker, the mouth-watering delicacies prepared by a chef, or a social worker. The camera follows him as he tracks, climbs, and finally sitting perched precariously on a rock, sharing the magnificent view, his view, and his experience with us who sit excitedly perched on the edge of the sofa in the comfort of our homes. Then we watch and learn from the chef his secrets to making a tasty mouth-watering dish, working up a good appetite. And we start to weep in compassion, seeing the world of those living in poverty, in distress, etc through the lens of the social worker.

This is how the Siddhas taught us too. The Siddhas too set a living example rather than have us indulge in doctrines and theologies and philosophical teachings. They tell us that we are here for an experience and that we should learn from the experience. We determine the right and the wrong, based on the results of the experience. These lessons shall then in turn serve to guide others' lives. The Siddhas way is one of learning and with it comes the experience that brings lessons to us. Our learning is another's knowledge, wisdom, or Gnana. That is how the divine experiences of the saints stood the tests of time and became a beacon for us to follow. The many autobiographies of both the famous and the not so famous have taught us lessons in life, lessons in decision making, lessons in making investments, etc. The world is a potpourri of experiences waiting to be tapped, read, listened to, and used by others. But the Siddhas tell us that we need to bring the ends together and end the cycle, just as the "Real People" do. Cyndi Dale in her book "New Chakras Healing - The Revolutionary 32 Center Energy System", Llewellyn Publications, 2003 quotes Marlo Morgan from his "Mutant Message Down Under", on the wisdom of aboriginal teachers called "Real People".

All human beings are spirits only visiting this world. All encounters with other people are experiences, and all experiences are forever connections. "Real People" close the circle of each experience. We do not leave ends frayed..if you walk away with bad feelings in your heart for another person, and that circle is not closed, it will be repeated later in life. You will not suffer once, but over and over until you learn. It is good to observe, to learn, and become wiser from what has happened. 

Being in the presence of a guru, listening to his talks, reading his books is not sufficient. One has to walk the path. Live the life. Bring those written and spoken words to life. The master cannot do much unless we take the lead in following him. He can only bring us to the stream but cannot make us drink. Whether we shall take a drink or otherwise is solely in our hands.

Svāmī Chityānanda Sarasvatī quotes her guru Svāmī Gurupremānanda Sarasvatī: “What is the point of being a disciple if you can’t become like your Guru?” This should be the ideal desire of each aspirant, seeker, student, and disciple of a guru - to become him; not a clone or replica of him and dressing up like him, but to carry the "inner holiness - perfect peace, joy, and love."

SAVING THE LOT

He came as the Nadi written by sages of the past, as the written word. He came in his picture envisioned by religious and spiritual men and drawn by an artist, opening an eye. He came as a six-footer in a fiber statue at Kallar Ashram envisioned and commissioned by Tavayogi. He came in his very first statue installed by Kuberan at Agasthiyampalli at the start of Kali Yuga, opening an eye in his granite statue. He came in his statue at the Kutraleshwar temple at Papanasam, opening both his eyes. He came in his bronze statue at AVM, a replica of his at Agasthiyampalli, opening both his eyes to watch all present. He stood ceiling height at AVM, only to the eyes of a foreigner. He came as the sandalwood scent as Tavayogi took me through the hills and jungles. He came as light following Jnana Jothiamma at Kalyana Theertham. He came as breath accompanying us in meditation at AVM. He came as sound chanting with us his divine name that of Yogi Ramsuratkumar in Thiruvannamalai. Today he comes as the spoken word. He comes in our breath. He comes in our thoughts. He comes in us. He comes as the taste sweeter than honey. Thus Erai has shown his presence in numerous ways.

A Nadi session in progress. Photo courtesy of NST

Kalyana Theertham. Photos courtesy of Jnana Jothiamma and Dr. Ram Subramaniam

Kalyana Theertham

Agathiyar at the home of 9 female devotees in KL

Agathiyar at Agasthiyampalli. Photo courtesy of Varadaraj of Bronze Creative, Swamimalai 

Tavayogi and Agathiyar at Agasthiyampalli

Agathiyar at Papanasam

Agathiyar at Kallar Ashram (Old)

Agathiyar at AVM

He came as our creator and we - his creation. He came as the Lordship and we - a subject of his. He came as a master and we - his servant. Being in Sariyai, he brought us to his path, the Siddha way. Coming to Kriyai, He came as the Guru, and we - his disciple. He came as a Guru on our external journey to the Siddha abodes. We became his loyal son and he - our compassionate Father. Today he has come as a companion on our internal journey. He takes our breath, guiding it within towards the promised land of Gnanam. But for this to materialize we need to place effort. 

The honeymoon days are over. Agathiyar has come on strong with strong words. It is a wake-up call to deliver what he has asked us to do. Bringing in potential candidates whom he thought he could groom into becoming a Siddha themselves; thinking of bringing them to Kriyai from forever being comfortable in Sariyai he was saddened to see them continue to take the stand as they did in Sariyai, just visiting temples and places of worship, visiting peedhams and ashrams, visiting associations and societies but not binding and bonding. My home that took the name Agathiyar Vanam Malaysia (AVM) for easy sharing of its location with seekers directed by Agathiyar in their Nadi, was blessed with the name Agathiyar Tapovanam by Lord Murugan after many years of puja and rituals. He broke the very association he started and sent them away to do what they desired most, to their hearts desire. He knows that they shall return in the future. Amudha Surabhi that was coined as an arm of AVM to look into charity too was dissolved with the advent of our journey into Yoga and Gnanam. Today he identifies this small group who remained behind as Gnanakottam. He stopped all forms of worship towards him and others, both living masters and those who had merged, stopped the acts of charity, bringing us to focus solely on the task on hand, giving all our waking moments towards the practice of asanas, pranayama, and meditation. For those who stayed faithful, he has taken them under his wings and is personally tutoring them on their next assignment. We sense an urgency in all matters regarding the Siddhas these days. He comes to assign Yogic practices and asks to drop all irrelevant matters of the world. He wants us to execute his directives immediately without delay. It is akin to preparing his subjects to board Noah's Arc. The believe we once had on him has changed to extreme faith in him. This faith has lead to complete surrender to him.

He has initiated many of his children to take the lead in teaching others Yoga in their homes, bringing them together, and coordinating the practice. Master Yuvaraj, Mr. and Mrs. Sri Krishna, and Mahindren have been tasked to do so. He has come to take charge of matters after his children were disillusioned for far too long. He has come to wake us up from our dream. He has come to draw the veil aside as Ramalinga Adigal told us. The caterpillar having fully grown and stopped eating shifts into the next stage of its growth, the pupa. Although it might seem like nothing is taking place, the pupa stage in the life cycle of the butterfly is one of extreme transition and transformation. Big changes go on inside it. Special cells in the larva become the legs, wings, eyes and other parts of the adult butterfly grow rapidly. "This stage can last from a few weeks, a month, or even longer. Some species have a pupal stage that lasts for two years. "(Source: The Academy of Natural Sciences of Drexel University). Similarly, it is very obvious that he is preparing us to evolve into something much beautiful.

EXPERIENCE = TRUTH

"I believe there is God," said one and went about doing his thing. The other believed in his creator and took the path to find him, at least find proof of his existence. Some went further and took on the tasks given by Erai. Many settle for his gifts and retire from their search. Very few eventually locate and find him. Peter Steven Malakoff narrates in a video on the saint and poet Kabir Das "What Kabir talks about is only what he has lived through; if you have not lived through something, it is not true." How true is his observation.  Similarly, Ramalinga Adigal's collection of some 6,000 + songs compiled as the Thiruarutpa is solely about his experiences with God. Manickavasagar and the other Nayanmars too sang about their experiences with God.

"If you have not lived through something, it is not true." It's only when one steps on the path and ventures to known his creator, whatever the path may be that he comes face to face with him. Not as an observer from afar; not as a listener to the many tales told of God; not unless he taste his sweetness within; not until he is touched by him, physically and emotionally; not until he makes contact with him in the very air that is all around and travels within.

And so Agathiyar brought me to his path and later many others joined me too. He picked me up from where Lord Siva left. After all the reading and discussions on matters both religious and spiritual, Lord Siva came to save me from falling into the dark dungeon of confusion that aroused from much learning. After a 14 year-long abstinence from both aggressive puja and much reading, he showed me my guru Agathiyar. Agathiyar came in the form of the Nadi that had me spellbound. I took up his calling to come to his path. He sent me two wonderful gurus in physical form. My journey of first, the discovery of the world of Siddhas, and later self-discovery began. What led to confusion without a guru's guidance and tutorship, in the years before coming to the Siddhas is beginning to shed light. The numerous books that I still saved from then, brings upon a new and fresh understanding.

It is exciting to understand things that were once confusing or a mystery to us. For instance from "The Resonance of Allah: Resplendent Explanations Arising from the Nūr, Allāh's Wisdom of Grace" by Muhammad Raheem Bawa Muhaiyaddeen we learn about the sense organs and the sensory feelings.

• Unarchi or awareness of sight, hearing, smell, taste and touch is a result of unarvu. Unarvu results in unarchi. The sensory feeling or perception that one derives from the senses; sight, hearing, smelling, tasting and touching brings upon unarvu.

• Buddhi processes the information that is derived from the senses and the awareness retained from it and makes choices, identifies the cause or the object that brings on the sensory feeling and perception, and dictates the next cause of action, telling us whether to go with it or drop it or turn away, accept it or turn it down. But it is limited to accessing things it has perceived through the senses. This is limited.

• Mathi makes the assessment and judgement and evaluation as when man begins to enquire into the nature of his life, and questions his fate. Here too its assessment is limited to the observed phenomena or everyday knowledge. This too is limited.

• Arivu or subtle wisdom realizes that the answers to man's queation cannot be found in the world but only by going within. Arivu begins to investigate the soul. Agathiyar has brought us to this stage. This is the begginning of turning inwards and can be compared to pratyahara in yoga. But subtle wisdom is still limited to the functioning in the realm of the elements so it only can sugests possible solutions. This too has its limitations.

• Pahuth arivu or divine analytic wisdom or divine decerning wisdom as M. R. Bawa Muhaiyaddeen describes it, provides clarity and possesses certainty of knowing, arising from the indwelling mentor or spiritual guide, who is in constant communion and connects to God. This divine analytic wisdom or divine decerning wisdom awakens the life of purity and transforms it into divine resonance.

• Per arivu or divine luminous wisdom or the ultimate wisdom is given by God. By the wisdom of God's light, he realizes he is in God and that God is in him giving the realization that nothing but God exists as Mahesh Yogi wrote. The soul is in constant communion with God. Taking on his form and thoughts the soul resonates the glory of God. When one receives his plenitude and completeness the divine uses him to do his work towards his creation. 

On another note, we learn that:

• Poingnanam is false wisdom or the deluded sense of knowledge.
• Vingnanam or the subtle intellect is that from scientific wisdom or intellectual knowledge.
• Meignanam is the true divine knowledge that comes from God. 

Similarly, the understanding that I derived from my little experiences coming to the path, that adorn the pages of this blog excites me in many ways too. I have come to realize that I am just a tool in their hands to convey these messages. These experiences too are given by them so that we could share them with others too. The understanding is given by them too, to be shared. The power of the vocabulary is from them too. I too sit back after having keyed in these words and take in the substance and essence of these messages. I read and reread them again and again enjoying each word, phrase, and subject matter.

These days we realize that we can connect with the writings of the saints and their songs. What were mere songs by saints and poets that were pleasant to the ears, today pierces the heart and soul. The experiences felt by the saints become ours too. We thank all these saints and poets for their soul-stirring renderings.

THE MANY HOPES & EQUALLY MANY DESPAIR ON THE JOURNEY

First, we believe that there is a force that creates and drives us. As we walk the spiritual journey we gain faith in him. Then devotion grows in us. Compassion comes along to accompany us. These have a lasting effect on us, bringing tremendous change in us. With his grace, he makes us complete. The journey ends in peace and calm prevails. We settle within and watch the world go by. We watch his play go by. For some, they come back into society to share their experience with God.

In the "Pilgrim's Progress"", a trip of discovery and learning new things by a fictional character Christian who was "tormented by spiritual anguish", we get to meet all that one shall meet on such a similar journey. The author John Bunyan who was in jail at the time of writing, "imprisoned for offenses against the Conventicle Act of 1593 which prohibited the conducting of religious services outside the bailiwick of the Church of England" (https://www.britannica.com/topic/The-Pilgrims-Progress), writes about all that one encounters within, portrayed as characters met as Christian journeys on an external journey, appearing to him either to discourage or encourage him further. Evangelist, a spiritual guide; Obstinate and Pliable; Help; Worldly Wiseman; Goodwill; the Interpreter who shows him many helpful things; the three Shining Ones; Simple, Sloth, and Presumption; Formalist and Hypocrisy; Discretion; Piety, Prudence, and Charity; Faithful; the monster’s name is Apollyon; two giants, and Pope and Pagan. They are all given a face. He encounters many dangers that he has to free himself from: the Slough of Despond; a Wicket Gate; the City of Destruction; the Significant Rooms; Salvation; Vain-Glory; Difficulty; the Palace Beautiful; Valley of Humiliation; the Valley of the Shadow of Death; before reaching Mount Zion, also known as the Celestial City.

This story although fictional carries a lot of weight in any person's spiritual journey or conquest. The characters could be the wife, the neighbor, friends, enemies, the township, the law, strangers, holy and saintly men, etc. Seeing through them shall save the Pilgrim from deviating, stalling, or losing sight of the journey he once started as we believe many births ago.

John Bunyan who framed the story as a dream, also states that he wrote his work mainly for himself, to further his own spiritual development. Here we are told that "that salvation comes not through church attendance and group ritual but through private prayer and introspection. Bunyan shows the reader that faith is individual, so Christian must be alone to practice it." On the burden that we all carry, we are told, "Christian does not even have to remove the burden since it removes itself", once he enters God's presence. "In Christian doctrine, these two parts of the pilgrim’s experience are known as will and grace. Will is the exertion required to find faith and master oneself. Grace is what comes without trying to get it, a pure gift from heaven. Christian experiences both will and grace when passing the cross, and he is rewarded for his strong individual faith when the burden falls."

(Source: https://www.sparknotes.com/lit/pilgrims/summary/)

Similarly, the burden of karma we carry shall be translated into deeds and work that if carried out shall relieve the load we carry. Hence the reason for engaging us in Sariyai, Kriyai, Yogam to attain Gnanam whence experience both eternal and within shall tear asunder the veil of maya or illusion redundant. The battle is then won. We are one with them, the saintly ones.

TREADING THE PATH - GOING BEYOND BELIEF & STEPPING INTO FAITH

When a devotee looks into the pages of the almanac or panjangam for the right time to hold a ceremony, host a prayer, and for many other reasons, nay even to leave the house, the Siddha goes within and observes his breath. When the breath moves in Pingala he commences his work. When it traverses in both nostrils he sits in meditation. He knows the art of switching his breath and starts immediately on his venture rather than wait for the right moment. He creates each moment to suit his need. Their bhakti or devotion towards Erai made it possible for the Siddhas, Nayanmars, saints, and sages to dictate nature to act in their favor. The planets became favorable to them switching roles in becoming the guru.

Just as we were shown the four stages on the path to realization namely Sariyai, Kriyai, Yogam and now Gnanam, P.Thirugnanasambandhan in his "The Concept of Bhakti", University of Madras, 1971, wrote about how Sage Naradar shows us a way out of Maya that is the source of an endless cycle of birth and death. Avoid unholy association, seek the company of men of large hearts, and become selfless. Develop an uninterrupted flow of love towards God. Being invoked thus he at once reveals himself and fills his devotees with his grace. When there arises Sraddha or belief that there is a moral governor of the world who regulates the destinies of souls according to the immutable laws of Karma, gradually he ceases to perform prohibited acts and begins to perform more and more acts prescribed. Even the acts that he performs, Karmayoga, he learns to do without attachment to the fruit which they may produce but in a spirit of dedication.  He then adopts certain Sadhanas. The companionship of pious men produces a transformation in one's attitude to things of the world. Next follows occasional contemplation alternated with worship. Constancy in worship leads to Ruci or a feeling of enjoyment of the life of devotion. Guna Mahatmaya asakti and Rupa asakti is then followed by Puja asakti, various forms of attachments, to his majesty; grace and beauty, and worship respectively. In these forms of attachment, the devotee is possessed with the sentiment of awe and wonder and stands as it were at some distance from the Lord giving expression to his insignificance and sinfulness on the one hand and the majesty and holiness of the Lord on the other. This is followed by Smarana asakti or attachment to the memories of the Lord. By listening to the glories of God or Sravanam; praising and chanting his glories or Kirtanam; constant reflection on his glory or Smaranam; resorting to and paying obeisance to his feet or Padasevanam;  worship or Arcanam; offer obeisance or Vandanam; what follows is Dasya asakti or dedicated and deep sense of service at the feet of the Lord; Sakhya asakti or invoking the Lord as a friend; Vatsalya asakti or yearning of a child for the moon, and Kanta asakti or that of a lover as displayed by Appar, Sundarar, Jnanasambandar and Manikkavacakar respectively. Complete consecration of the self in service or self-surrender or Atmanivedan asakti results then. When the devotee completely identifies with the will of his lord, he loses his separate existence in the wider existence oof his lord. He attains the state of Tanmaya asakti. This is the sprouting stage of divine love growing into the state of Paramaviraha asakti, as in lovers separated. This culminates in the devotees' realization of divine presence in himself as well as outside him and verily lives, moves, and has his being in Him. This state cannot be described but only experienced.

Just as Sage Naradar speaks about the need to associate with good people; Sraddha or believing that there is a force that governs all; holding constant thought on the divine; knowing and abstaining from incurring negative Karma and dedicate the positive to the divine; performing Sadhanas or daily spiritual practices; he moves into the flow; going with the flow till the end that is desired is attained, passing through Guna Mahatmaya asakti, Rupa asakti, by Puja asakti, Smarana asakti, Dasya asakti, Sakhya asakti, Vatsalya asakti, Kanta asakti, Atmanivedan asakti, Tanmaya asakti and Paramaviraha asakti, Ramalinga Adigal too identified four புருஷார்த் தங்கள் on the path.

ஏம சித்தி (Yema Siddhi), சாகாக் கல்வி (Saagaa Kalvi), தத்துவ நிக் கிரகம் செய்தல் (Thathuva Nikkiragam Seithal), கடவுள் நிலை அறிந்து அம்மய மாதல் (Kadavul Nilai Arinthu Ammayam Aathal). These shall lead us to attain தாச மார்க்கம், சற்புத்திர மார்க்கம்,  சக மார்க்கம், சன் மார்க்கம். To attain this four Adigal asks that we adopt four ways or disciplines or நெறி namely: இந்திரிய ஒழுக்கம் (Indriya Ozhukkam), கரண ஒழுக்கம் (Karana Ozhukkam), ஜீவ ஒழுக்கம் (Jiva Ozhukkam), and ஆன்ம ஒழுக்கம் (Anma Ozhukkam).

In the preface to his "Manumurai Kanda Vaasakam", the original in Tamil by Rengaraja Desiga Swamigal and translated into English by R.G.Rajaram (Swamigal R. D.), Rengaraja Desiga Swamigal list Ramalinga Adigal’s teachings and his path that of Samarasam which contains these four disciplines :

1. Indriya Ozhukkam (Ozhukkam means self - control) that is of two kinds,

a. Gnana Indriya Ozhukkam: listening to the praise of god, preventing bad words entering our ears, avoiding looks of harshness and wickedness, abstaining from touching evil things, abstaining from gluttony, etc.

b. Karma Indriya Ozhukkam: speaking sweet words, telling no lies, resisting by all means from harmful deeds to other living beings, leading a religious life, associating ourselves with people of a saintly character, and maintaining a healthy body.

2. Karma Ozhukkam: the mind has to be directed to the Cit sabhai (Cit sabhai is the heart in which the divine abodes) by taking it away from other objects, not to enquire into the faults of others, not to be wicked.

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

4. Anma Ozhukkam: the further development of Jiva ozhukkam wherein the soul looks upon all living beings alike (not only human beings but also other beings). The soul feels great compassion for all the beings, considers ‘Anma’ as the ‘Sabhai’ and the ‘inner light’ as God.

Having taken the bull by its horns, we then need the strength from within to hold on to it and bring it to its knees. All these tools serve to bring us to face the bull. With inner strength that was gathered along the way through these spiritual Sadhanas, with a renewed and energized Atma Balam or Soul power we tackle the bull then. All sense of the surrounding that stood before us is lost that instant. We become the bull. We subdue it with all our strength.

Hans-Ulrich Rieker’s translation of the "Hatha Yoga Pradipika of Svatmarama", the Aquarian Press 1992, carries the following:

“Since there is a path to liberation, there also must exist the means to pursue it to the end. And all the means that we require to reach our ultimate goal, however high it may be, lie within us. The problem is only how to release them.”

The divine comes within to make us aware of our inner strength and shows the means to release it. Belief in the Self. Strengthen the Faith. Half the battle is over. With his Grace, the other half is won.

HAVING A SIDDHA FOR A GURU

The temples produce devotees or bhaktas. Gurus produce followers. The Siddha produces another Siddha. Time and again Agathiyar and Ramalinga Adigal tell us that our gurus in the Siddha lineage are trying their best to raise the understanding and stature of their devotees and followers to become like them, another Siddha. 

Aasan Thamaraiselvan Ramaiya wrote in his Whatsapp group,

குரு மலை கழுகை ஒத்த குணமாக இருக்கவேண்டும். எல்லா வித்தைகளையும் கற்கும்வரை பாதுகாத்து கற்றதுபின் உலகஞானத்திர்க்காக தன்சீடனை குருநிலையை எட்ட தனித்து நிற்க செய்யவேண்டும். 

Just like an eagle protects its chick only to let it fly when ready, soaring in the skies akin to him, the guru should be like an eagle protecting his student while under his tutelage only to let him go so that he too can take on the role of a guru for the good of other seekers.

கடைசிவரை ஒருவனை சீடனாகவே வைத்திருப்பது குருவிர்க்கு தோல்வி.

தெள்ளற வித்தைகற்றான் சீடனும் குருவை தேடான்......மூதுரை. 

A guru should make another guru out of his disciple. It is seen as a failure on the part of the guru if he keeps his disciples remaining a disciple till the end. 

It is said that Guhai Namasivayar sent away his disciple Guru Namasivayamurthi to Chidambaram once he exhibited the ability to see the curtain at Chidambaram Temple burn in a vision in realtime. Guru Namasivayamurthi was serving his guru Guhai Namashivayar in Tiruvannamalai. When Guru Namasivayamurthi had strangely begun to brush his attire with his hands as if dozing a flame, Guhai Namashivayar asked him what was he doing? The disciple answered that a rat had run away with a burning wick from a lamp that in turn had ignited a fire, burning a curtain. He had smothered the fire, dozing it off. The guru was happy to see his disciple gain Siddhis. But as gaining Siddhis was not an indication of one having attained Gnana, the master tested his student further. Guhai Namasivayar tested the devotion of Guru Namasivayamurthi by asking him to dispose of his (Guhai Namasivayar) vomit in a secluded place where no one would step or trample on it. The student drank his guru's vomit instead. My guru Supramania Swami in having mentioned this incident to me, made me understand the inseparable bond between a disciple and his guru. 

David Godman writes in his blog at http://davidgodman.org/asaints/gurunam1.shtml, 

Seeing the powers his disciple was developing, and noting the extent of his devotion, Guhai Namasivaya thought to himself, "Day by day my disciple's knowledge is increasing. He should not be kept here any more. Let me test him one more time, and then I can send him to a place that will be appropriate for him."

Giving him the first two verses of a poem or venba, Guhai Namasivayar asked his disciple to complete it.

Guhai Namasivaya was delighted with the way that his disciple handled the test. Guhai Namasivaya, feeling that delay would serve no useful purpose, responded to the song by saying, 'You can start right now'.

Guru Namashivayar, wanting to stay forever with his master, protested aloud. But Guhai Namashivayar insisted that he go. Failing to convince his master, the junior Namashivayar finally gave in but not without stipulating a condition. He told his master that on his arrival at Chidambaram his master should be there to meet him; otherwise, he would return. And so the student took leave of his master rather reluctantly. On arrival at the abode of Lord Shiva at Chidambaram and heading straight for the inner sanctum, Guru Namashivayar had the darshan of his master and guru Guhai Namashivayar! The disciple never returned to Thiruvannamalai henceforth. Guhai Namasivayar sent him away to Chidambaram where he could dissipate his Gnana to others. 

This is the true guru. A true guru would never want his followers to remain a follower forever. His achievement is in seeing his student rise to the level of a guru at par or even better than them. They rejoice in seeing their students rise up the ladder of spiritual advancement. They rejoice in seeing their students beat Maya at its game and come out a victor. Agathiyar tells us to walk tall so that he too could walk tall with pride at having produced a Siddha of equal caliber. 

It is not easy to come to the path of the Siddhas we are told. Many do so because of their previous involvement with the Siddhas in past lives. The Siddhas are said to be monitoring these candidates and finally come to sweep them off their feet when they are ready. As for other new souls, the Siddhas are constantly on the lookout for potential candidates whom they could bring to their fold and groom them to become their students and finally make a Siddha out of them too. They shall seek out potential candidates among the masses hoping to spot one soul whom they could groom and mold into an equally creditable Siddha. Only a Siddha can identify a potential Siddha. Saints, Mahans, Yogis, and Siddhas have been known to work endlessly in seeking at least an individual among the masses who might turn out to be the right candidate. Seeing their potential to become a Siddha, the master then works on him and brings the yogi out of him. He would groom his disciple into another Siddha and let him off to accomplish his mission. He would not have his disciples stand arms folded, waiting to serve him forever. Tavayogi refused all help from me while I was at his ashram telling me that each has to do his own chores. We washed the plates and clothes together. He refused to let me massage his feet upon retiring after those long walks tracking into the jungles and hills seeking the Siddha abodes. Bhagawan Ramana is known to be at his kitchen helping out. When I spoke my wish that I should be born again and again and serve him, Agathiyar asked me to reconsider my wish. Later when asking for Gnanam instead, he joyously explained the terms in achieving that state. The Siddhas want us to aim high and not to settle for the pleasures that come our way and that shall desert and leave us equally fast. 

The Siddhas are never satisfied with their students remaining a student forever. They do their utmost best to raise their students to the level of a guru at par with them or even excel them. Ramalinga Adigal and Dhanvantri tell us that Tavayogi is still trying his best to raise our consciousness. We are blessed indeed.

Agathiyar tells a beautiful story that comes as a reminder to us not to forever be in the shadows of others and seek and depend on them for our spiritual needs, but instead, boldly take on the role of becoming the person whom we sought out earlier to fill the spiritual vacuum.

When his nation was facing severe drought and food shortage, a responsible king left the comfort of his palace to seek the advice of any wise man who could show him ways to overcome his nations’ problems. The king set out alone in search of such a man. In doing so he lost his way and found himself in the woods. Fearing for wild animals that might prowl the forest, he climbed a tree and perched on the tree branch waiting for dawn to break. He was awakened by voices below and on peering down from the tree he saw a Yogi and a young aid sitting below the tree engaged in a conversation. Hoping that these strangers might be of some help to him the king came down the tree to meet them. The king stretched himself before the Yogi as an act of respect. The king while doing so could not help hold back his tears and burst out crying. The Yogi came to know everything about the king the moment he laid eyes on the king. He addressed the king, “The past actions of ours, follow us just as the shadow does. Your ancestors’ past action, your past action, and those of your subjects have given rise to the present situation and sufferings. If you want your kingdom and your subjects to regain its lost happiness, look for one who is unselfish, who remains aloft, and does not succumb to greed and other evils. Have his feet washed and conduct rituals as he ordains. Some good might then happen."

The king immediately turns to the Yogi and pleads that he be the one to save him and his kingdom. But the Yogi mentions that he was there only to show the king the way and adds that he was not qualified to take the place of the said candidate and moves on. He turns back to the king and tells him to pray that the Lord shall show him the right candidate.

After on the move for some time, the king finds the young man who had accompanied the Yogi earlier sitting under a tree. The king now pleads with the youngster to accept the responsibility to save his kingdom since he (the youngster) had been with the Yogi all this while. The lad questions the king that since his master himself had admitted that he (the Yogi) was not qualified, how could he being his student undertake this massive responsibility? The lad too walks away, refusing to take up the task.

Night set in and the king climbed up a tree to spend the night as usual. He was awakened by voices again. He observes from atop the tree branch that a group of decoits had robbed his people and were sharing the loot among themselves. The king confronts the decoits. The king tries to talk them out of their thieving activities but they justify that they have to feed their families too. The decoits brief him on the sad state of his kingdom not realizing that they were addressing their king. The decoits seeing him clad in the best clothes mistake him for a merchant. They inform him that evil has taken an upper hand in the absence of the king and in the face of the calamities, hunger, and famine. Finally, they too had to resort to thieving means robbing others to keep themselves alive. They relieved the king of all his belongings and clothing too before leaving him with just his undergarment. This incident drove the king to think and ponder throughout the night. 

When dawn broke he came across an abandoned temple. He took a dip in the temple tank and walked into the deserted Shiva temple. He cried his heart out to the Lord asking for guidance; to show him the savior of his kingdom that was promised by the Yogi; and to help his citizens who have slowly turned to become decoits, now looting their own kind. The king now entirely exhausted and drained of energy, and having reached a dead-end in his search for someone wise to guide him out of his predicament, surrenders himself to Shiva. He goes into a deep meditative state almost immediately. 

A few days went by. When he came around he decided that he would not return to his kingdom but instead stay at the temple. He started to clean up the run-down temple making it his new home now. He took the sole brass lamp to the lake and gave it a good wash and brush. He spotted a “sikkimukki kal”, a stone used to ignite a fire in those days and located a worn-out cotton wick. But there was no oil to feed the flame. He gathered leaves and plants and extracted their juices to feed the flame but the flame died down. Thinking that he could use the fat and oil extracted from the meat of dead animals he looked around but was disappointed again. He tried water but failed to sustain the flame. Several days had passed by with the king attempting all possible means to keep the flame burning. Determined to light up and keep the flame going, he headed for the nearest rock formation and rubbed his hands on its rough surface until his palms started to bleed profusely. He collected his blood and fed the flame. To his surprise, the flame kept burning! He danced in joy. He then took a vow not to leave the temple and to keep the flame burning forever with his blood. When the flame died down he collected more blood even as the action hurt him. Although he fainted on many occasions due to extreme pain and torture, he pursued. As days went by his worship and prayer which initially was centered on the welfare of his state and his people expanded to include all of God’s creation too. 

One fine day, upon waking up, the king was surprised to see people gathered around him. They told him, that they are from the neighboring kingdom (his kingdom) and related to him what had taken place, not realizing that he was their sovereign. The king came to know from his subjects that his kingdom was in a very sorry state of affairs in his absence and was in need of dire and immediate assistance. They told the king that they were directed to seek him out at this temple by a Yogi. The Yogi had asked that they convince and bring him to their homeland and engage in some rituals that will reverse all the atrocities committed, promising that rain will fall and their land will become fertile again. They told him further that the Yogi had referred to him as a Maha Yogi. His citizens pleaded that he follow them, bless their homeland, and bring the much-needed change to their homeland and also to inform them of the whereabouts of their long lost ruler.

The king could not comprehend the Yogi’s words and directive to his people. He replied to his people that there was no Yogi or Mahan at the temple. He told them that he was the only soul around for miles. But his people insisted that he was the one indicated by the Yogi. The Yogi had told them that the person whom they should seek for help would not have any attire on him except for his undergarment. He would be lean and undernourished and would have wounds on his palms. They had been searching in the direction indicated by the Yogi and found him at the temple. Not willing to listen to him any further, they picked him up and headed for their homeland. The moment they entered the outskirts of their homeland it began to rain cats and dogs. They headed straight for the palace and sat him on the king’s throne. The people come out of their homes and dance in joy.

At that moment the Yogi who showed the people to their king arrived at the assembly. The people fell at his feet. So did the king. The king recognized the Yogi as the sadhu whom he had met in the forest. The Yogi "introduced" the king to his people and reiterated again that the king was now a Maha Yogi. The king was all the more disturbed when his subjects started to fall at his feet on hearing the Yogi proclaim him as a Maha Yogi. The Yogi went on to explain why he considered the king a Maha Yogi. When he felt compassion towards his subjects and went in search of a remedy and a solution; when he pleaded to the Lord to guide and show him the right man to bring cheer into his life and his subjects; and when he tried to convince his citizens who had turned into decoits due to prevailing circumstances not to sacrifice their good tendencies in the face of calamities, the king had won the battle and was halfway becoming a Yogi. Next, when he admitted that he was not fit to lead his people not knowing of a way to bring them out of their miseries, he had moved another step up the ladder in becoming a full-fledged Yogi. Later by bringing life into the abandoned temple and feeding the flame with his blood, he had proved beyond doubt that he had attained the state of a Maha Yogi. Finally, the Yogi said that one who was satisfied in his life is a Yogi and a Gnani. This is the identity of a true Gnani.

The Yogi explained that a sole flame that is lighted is not an extraordinary feat, burning by itself, but to light up the next lamp beside it, is something to be looked upon with high regard. Similarly, a true Gnani will want to ignite the spark of devotion and Gnanam in his disciple so that he too could glow with all the luminosity. Just as a miner shifts through the earth in the hope of seeing a tiny sparkle in the soil that would be of value, the Gnani seek the face of the earth vetting through the millions of people looking for a potential candidate who will listen to them and uphold their teachings, eventually becoming one of them. The Siddhas mention this lineage as "வாழையடி வாழை என வந்த திருக்கூட்டம்", "Valaiyadi Valaiyaaga Vantha Thiru Kuttam".

PAYING HOMAGE TO THE GURU

Caught in the lure of the pleasures of life, we have postponed the big journey that the Siddhas laid for us. Agathiyar has taken the whip and has put us back on track. Suddenly there is an urgency in seeing through the remaining part of this magnificent journey. He has brought us to shut the windows to the external and wants us to walk within. Many remained at their level of initiation, never placing the effort to carry out what was told. As Tavayogi once said our effort was only till the second chakra Svadisthana, I took up the call to come to the path and carried out all that was told and placed the effort that brought me till Svathistanam where I began to stagnate. There was no progress beyond that. In the absence of both my gurus in physical form, I remained and waited patiently. Our gurus did not desert us. Ramalinga Adigal tells us that they are trying their best to elevate us even after going into samadhi. We are blessed.

When Agathiyar told us to bring to a halt Sariyai and Kriyai and engage in Yoga by going within, we did as told. The puja done on Thursdays, Full Moon and New Moon came to a halt. I gave away my Homa Kundam or the vessel in which the sacrificial fire is lit to one who was keen to do it. I thought now the ritual lives on not coming to an end as someone else has taken over the task of doing it. When hot air above the land expands and rises, a vast depression is formed and sucks up the air above the ocean. This air makes it's way inland and comes down as rain or the monsoon. Preparing us to go within, Agathiyar had asked us to stop our engagements in doing charity. The day we decided to end that too, a volunteer came up to take up the good deed, hence relieving us of the responsibility and ensuring the poor and unfortunate are fed and taken care of.

Fearing that I might give away his statue too, Agathiyar laid a condition that I never fail to carry out his Guru Puja that coincides with the day of Thaipusam. If I had always referred to the Tamil Almanac or Panjangam for all matters regarding the puja, this too stopped since December of last year. A day before Guru Purnima Yuvarani reminded me of the day. I began to wonder if I should show my respect to our gurus by celebrating the day with Homa, Abhisegam, and Songs. But he had asked us to refrain from it except to carry it out once a year on the day he stipulated. My heart told me to make an exception. I called Mahindren and asks if we should do it. He told me that he would come over with his Homa Kundam. Later that night as I sat with Suren talking, we thought since Ramalinga Adigal had asked to see us do perform the Yogasanam in his presence and Agathiyar, maybe we should take the opportunity and this day of Guru Purnima to present to our gurus, what we had learned from them. That is what we did eventually with Mahindren, Surendran, and Malar performing the Asanas and Pranayama. Taking the cue from Agathiyar in the story as told by Sadguru, we too presented the effort we had placed in our practice of Yogasanam and Pranayamam that was given to us by our gurus to Agathiyar on the day of Guru Purnima. If we were to garland him, the flower is his in the first place. If we were to cook and serve him Prasad the grains are from him. What could we give back to him that was not his; that comes out of us. Only our EFFORT. We could either choose to take heed of his words and place the effort or walk away. EFFORT towards his cause is all that we could possibly give him in return. We believe this is the best offering or Samarpanam a student could possibly give his guru. 

EXPERIENCE MAKETH THE MAN

Peter Steven Malakoff narrates that "What Kabir talks about is only what he has lived through; if you have not lived through something, it is not true." Agathiyar tells me that there is no true or false as such; our experience shows us which is which. Agathiyar says there is no right or wrong. Neither does he differentiate nor endorse the right from the wrong. We only have choices. We only know if we had made the right choice after seeing the results or outcomes of our selection. It is we who determine if an action is right or wrong after going through or gaining the experience and learning a lesson from it. We become wiser from learning the lesson. This becomes a lesson to others then. People seek us out for advice for we have been there, have had the experience. Yuvarani shared Agathiyar's sayings in our group some time back, which carried a very profound and deep meaning: "You have to write your own guidebook for your journey, based on your experiences."

உனக்கு வழி காட்டும் புனிதநூல் உன்னால் மட்டுமே எழுதப்பட முடியும்.

அது உன்னுடைய அனுபவங்களைக் கொண்டுதான் எழுதப்பட வேண்டும்.

THE CALLING

Agathiyar brought us to his path of the Siddhas. Ramalinga Adigal brought us to his path of compassion. Supramania Swami showed us the ideal relationship between discipline and his guru. Tavayogi walked us through the kriya or rituals and literally walked us through the path taken by the Siddhas through the jungles to the caves. Coming to the Siddha path is not only about worshiping them but to live a life as dictated by them. The Siddha path is not about standing in line for the guru's blessings and receiving the sacred ash but to live the way of a Siddha. The Siddhas installed the Sivalinga and did libation to it; did Yagam; served the hungry; taught Yoga asanas and pranayama and led many into Gnanam. So too are we expected to do. Rather than adding a picture or painting or statue to our already compact and crowded altar with Gods and Goddesses and praying to the Siddhas, we were shown live in an ashram; we were brought to walk the path of the Siddhas traversing the jungles and staying in caves; brought to shop, prepare, cook and serve the hungry and poor; taught the rituals that brought us to serve prapanjam and all of nature; and given the opportunity to perform these rituals both at home, temples and ashram grounds. Agathiyar does not want us to stagnate at worship for him forever but to rise equally to the status of a Siddha like him too. Hence we do not hear of his followers and ashrams left behind, for he was always on the move, approving institutions on the request of the rulers and moving on to spread the bliss even to the most illiterate in simple terms and through simple practices, bringing all to live the way of the Siddhas. He made his followers equal in stature to him becoming Siddhas themselves.

If Sariyai taught us to believe in Erai, Kriyai gave us faith in him. If in Sariyai we were heavily dependant on another to bridge the supposedly wide and big gap between Erai and us; in Kriyai were linked to him directly without the need for the middlemen. Through personal puja, it linked us to Erai. Through acts of performing Dharmam or charity, it linked us to man and animals alike. Through Yoga, it linked us to our Self and Atma. Finally in Gnanam shall we merge as one with Erai.

When we are praying for the basics, food, clothing and a roof over our head, that can be acquired through hard work and our efforts; seeking solutions to problems that can be found by contemplating on it, seeking aid among others or going into and dwelling within for answers, Ramalinga Adigal instead prays for the Lord to take hold of him and make him one of their kind. Having seen the other side he invites us to his path. Agathiyar too made the calling to many to come to the path. Tavayogi has repeatedly spoken about this path and called on the public to hop onto the bandwagon.

கண் புருவப் பூட்டு

Agathiyar had mentioned the word Jeevanmukta that made me delved into its research. See https://agathiyarvanam.blogspot.com/2019/09/on-siva-jhoti-jeevan-mukta.html and https://agathiyarvanam.blogspot.com/2019/09/working-towards-becoming-jeevan-mukta.html and https://agathiyarvanam.blogspot.com/2019/09/jeevan-mukta.html. Many years earlier Agathiyar had mentioned Mukti too that set me on researching about it too. They come along to keep me occupied by throwing in a word or phrase knowing that I shall get to the bottom of it. Thus Ramalinga Adigal in passing yesterday mentioned the word கண் புருவப் பூட்டு or kaṇpuruvap pūṭṭu. I have come across this phrase in his Arutpa and heard this song before. But what does this phrase mean? As usual, he set me to research about it. But I only came up with his songs. 

கண்புருவப் பூட்டு
kaṇpuruvap pūṭṭu

கையறவி லாதுநடுக் கண்புருவப் பூட்டு
கண்டுகளி கொண்டுதிறந் துண்டுநடு நாட்டு
ஐயர்மிக உய்யும்வகை அப்பர்விளை யாட்டு
ஆடுவதென் றேமறைகள் பாடுவது பாட்டு.

சிற்சபையும் பொற்சபையும் சொந்தமென தாச்சு
தேவர்களும் மூவர்களும் பேசுவதென் பேச்சு
இற்சமய வாழ்வில்எனக் கென்னைஇனி ஏச்சு
என்பிறப்புத் துன்பமெலாம் இன்றோடே போச்சு.

ஐயர்அருட் சோதியர சாட்சிஎன தாச்சு
ஆரணமும் ஆகமமும் பேசுவதென் பேச்சு
எய்யுலக வாழ்வில்எனக் கென்னைஇனி ஏச்சு
என்பிறவித் துன்பமெலாம் இன்றோடே போச்சு.

ஈசன்அரு ளால்கடலில் ஏற்றதொரு ஓடம்
ஏறிக்கரை ஏறினேன் இருந்ததொரு மாடம்
தேசுறும்அம் மாடநடுத் தெய்வமணி பீடம்
தீபஒளி கண்டவுடன் சேர்ந்ததுசந் தோடம்.

மேருமலை உச்சியில்வி ளங்குகம்ப நீட்சி
மேவும்அதன் மேல்உலகில் வீறுமர சாட்சி
சேரும்அதில் கண்டபல காட்சிகள்கண் காட்சி
செப்பல்அரி தாம்இதற்கென் அப்பன்அருள் சாட்சி.

துரியமலைமேல்உளதோர் சோதிவள நாடு
தோன்றும்அதில் ஐயர்நடம் செய்யுமணி வீடு
தெரியும்அது கண்டவர்கள் காணில்உயி ரோடு
செத்தவர் எழுவார்என்று கைத்தாளம் போடு.

சொல்லால் அளப்பரிய சோதிவரை மீது
தூயதுரி யப்பதியில் நேயமறை ஓது
எல்லாம்செய் வல்லசித்தர் தம்மைஉறும் போது
இறந்தார்எழுவாரென்றுபுறந்தாரைஊது.

சிற்பொதுவும் பொற்பொதுவும் நான்அறிய லாச்சு
சித்தர்களும் முத்தர்களும் பேசுவதென் பேச்சு
இற்பகரும்345 இவ்வுலகில் என்னைஇனி ஏச்சு
என்பிறவித் துன்பமெலாம் இன்றோடே போச்சு.

வலதுசொன்ன பேர்களுக்கு வந்ததுவாய்த் தாழ்வு
மற்றவரைச் சேர்ந்தவர்க்கும் வந்ததலைத் தாழ்வு
வலதுபுஜம் ஆடநம்பால் வந்ததருள் வாழ்வு
மற்றுநமைச் சூழ்ந்தவர்க்கும் வந்ததுநல் வாழ்வு.

அம்பலத்தில் எங்கள்ஐயர் ஆடியநல் லாட்டம்
அன்பொடுது தித்தவருக் கானதுசொல் லாட்டம்
வம்புசொன்ன பேர்களுக்கு வந்ததுமல் லாட்டம்
வந்ததலை யாட்டமின்றி வந்ததுபல் லாட்டம்.

நாத்திகம்சொல் கின்றவர்தம் நாக்குமுடை நாக்கு
நாக்குருசி கொள்ளுவதும் நாறியபிண் ணாக்கு
சீர்த்திபெறும் அம்பலவர் சீர்புகன்ற வாக்கு
செல்வாக்கு நல்வாக்கு தேவர்திரு வாக்கு.

(Source: http://www.thiruarutpa.org/thirumurai/v/T356/tm/kanpuruvap_puuttu)

UNDERSTANDING THE JOURNEY 2

Srinivasan continues to describe the state or release from these bondages.

The moment these bondages and shackles are removed, there is the dawn of Grace of God in the individual which alone can put down once and for all the miseries of life. The achievement of the soul, therefore, rests upon the conquest of the shackles one by one.

All these steps have to be trodden one by one and conquered with the help of Grace. After passing all these steps the Soul is said to reach the stage of Paranatham (பரநாதம்) where it realizes the Supreme Grace. At this very high spiritual plane, the soul is freed from the shackles and no longer are they able to bind and stupefy the soul. Now the soul losing the self and individuality imbibes the Divine Grace. In other words, the soul has become divine and dwells in the Grace of the Supreme God at this state of spiritual experience called உயிரனுபவம் or the achievement of the soul. By now the human body of the five elements has transformed itself into Suddha Deham சுத்த தேகம் or purified body or golden body composed of pure atoms of purified elements.

The body is composed of several millions of minute particles, the atoms of unpurified elements (அசுத்த தேகம்).  This impure body of impure elements can be and will be converted into a pure body of pure elements.  The impure elements of the impure body are merely the means of composition amalgamated with the causative and impure particles of primordial matter (Prakrithi). This will be converted into a pure body of pure elements (சுத்த தேகம்).

Ramalinga Adigal has detailed the nature of this Suddha Deham.

They will not be affected either directly or indirectly, internally or externally by the five great elements.  Hence the Swami says that earth or stone in any form afflicted  against them will not strike on them.  The coolness of water will  not affect them nor can they be subjected to immerse in water.  The heat of the fire both internally and externally will not affect them.  Not even a scar will be formed on their body.  Air in any form will not impinge on them.  Space will not have any effect on them.  

Similarly all their senses can perceive of the respective feelings without being barred by distance and obstruction.  Hence their eyes can see anything of the universe though generally they are not bent upon seeing things of the world.  They can hear any sound produced anywhere in the universe.  They can smell anything from being in their own place and their body can feel anything of the universe at will.  Their limbs can give anything to anybody irrespective of distance.  They may walk anywhere with out any regard for space.  They may speak to anybody at any place in the universe and beyond.  Their knowledge is universal and omniscient.  All the bonds of nature such as space, time and the like and even the natural order and regularity of the universe will not bind them.  As already pointed out, food, sleep, and sex are no longer necessary for them.  There would not be any perspiration, shadow, ageing or death for their body.  It is not necessary to point out repeatedly as the Swami  does, that their body cannot be disturbed by the great elements, devils, weapons of any kind, animals including human and superhuman beings in any place at any time.  With regard to their power, it is said that they are capable of any creation or destruction at will.  They can bring the dead of life; they can change or convert the old into young.  In short, their knowledge, their action and their experience and every thing about them will be Godly, They are all-powerful, eternal and omni-potent.  

They have mastered or conquered the elements. The planets and their effects are redundant. Fate and destiny is now in their hands. 

That is not all. 

The purified and perfected body may undergo a metamorphosis further into the body of Grace known as Pranavadeham. The next higher transformation is the greatest and the ultimate evolution of the human body ever contemplated.  The Swami realized this transformation also.  This is the highest transmutation into Godhead.  It is known as merging with the body of Supreme Wisdom - Gnanadeham.

Let us see what science has to say. From https://www.khanacademy.org/science/biology/chemistry--of-life/elements-and-atoms/a/matter-elements-atoms-article we learn the following.

At the most basic level, your body—and, in fact, all of life, as well as the nonliving world—is made up of atoms, often organized into larger structures called molecules. If you learned in chemistry that some atoms tend to gain or lose electrons or form bonds with each other, those facts remain true even when the atoms or molecules are part of a living thing. In fact, simple interactions between atoms—played out many times and in many different combinations, in a single cell or a larger organism—are what make life possible. One could argue that everything you are, including your consciousness, is the byproduct of chemical and electrical interactions between a very, very large number of nonliving atoms! So we are an incredibly complex being made up of roughly 7,000,000,000,000,000,000,000,000,000 atoms.

An atom is the smallest unit of matter that retains all of the chemical properties of an element.

The term matter refers to anything that occupies space and has mass—in other words, the “stuff” that the universe is made of. All matter is made up of substances called elements. Gold, for instance, is an element, and so is carbon. There are 118 elements, but only 92 occur naturally. The remaining elements have only been made in laboratories and are unstable. The four elements common to all living organisms are oxygen (O), carbon (C), hydrogen (H), and nitrogen (N), which together make up about 96% of the human body. 

Srinivasan fills in the details: oxygen 65 parts, carbon 18 parts, hydrogen 10 parts, nitrogen 3 parts, (which together make up about 96% of the human body), calcium 2 parts, phosphorus 1.1 parts, and others in small proportions.

Ramalinga Adigal tempered with the constitution of the physical body with the grace of Erai and brought a tremendous change within his physical body purifying the elements of the primordial matter or Prakrithi. This made it possible for him to beat death.

Srinivasan writes,

Now, supposing that these particles of the elements and those of the primordial matter which are causative for the synthesis of the human body are by a sudden and miraculous power metamorphosed into the so called perfected and pure particles, the transformation is quite possible.  The power that is involved in this is the power which the aspirant has gradually attained by the descent of Divinity in him. I mean that the Supreme Grace of the Lord has manifested itself in him for this transformation. In a word it could be stated that it was the Grace of Love Supreme which alchemised him. He says that God Supreme granted him an elixir of wisdom to convert the mortal body into a body of light. This is called the principle of Light (ஒளிநெறி) which alone can save this body from decay.  

Oli Neri is the adoption of two tools, Paropakaram and Satvicharam, universal reverence for all life and devotional meditation respectively. Spiritual communion with all living things brings compassion and love. Coupled with ardent devotion brings the grace and mercy of Erai upon us. Ramalinga Adigal shares both the visible changes and those within taking place in him in these divine moments of communion.

The skin-the dermis and the epidermis-has become extremely soft.  All the nerves and the tendons have become gradually loosened.  All the bones membranous and cartilaginous have become automatically pliable.  All the muscles and the muscular tissues have become loosened.  All the blood has become internally coagulated.  The semen has become not only hardened but concentrated in a unit.  The brain and all its parts the cerebrum, the cerebellum and the medualla oblongata have loosened as an opening blossom.  Throughout the body an elixir oozes out and flows and fills up all the parts. Externally the forehead perspires.  The face becomes brilliant.  There is delicacy, soft and mild, sweet and hormonious in the tender and cool breathing.  The internal beauty is evident outside.  The hair splits.  The tear glands are so profusely pouring in the eyes that it flows through the feet.   The mouth gasps with a trembling note.  The ears and their delicate parts are filled with melody.  The entire body has become cool.  The chest and the heart are throbbing. The palms are folded.  The legs are staggering.  The four different aspects of the mind have respectively attained a melting mood, have the sparkling filled, have harmoniously heartened and have then and there, the repurcussions put down.  The heart swells with anxiety to see the whole world (of love).  All the visible parts of the body are blooming with ecstacy.  The life-bound ego which spurts out through the senses has vanished.  All the blemishes that surround the heart and the mind have extinguished.  The tender and soft loving and affectionate, mercy and compassionate quietism stands out.  All the world and the worldly affairs are hidden.  The ardent desire for receiving the Supreme Grace is increasing and overflowing.  Now the God Supreme in the form of Supreme love fills up the body fully enshrining divine life. 

When Agathiyar had us leave Sariyai and Kriyai and venture into Yogam and Gnanam, he made us cleansed the body and nerves (breath) through Dega Suddhi and Nadi Suddhi, making the body the appropriate vessel for the divine to channel its energy and light. We were reminded by Agathiyar and Ramalinga Adigal numerous times that both Prana and Arutjhothi need to swell within and burn brightly for the internal combustion to take place. Fanned by the Prana the Arutjhothi engulfs all the impurities just as we light a Yagam or Homam externally to burn our Karma. He forewarned of the discomfort and pain that one shall have to go through to achieve and bring the desired changes in the body. If the body begins to stink moments after we die, so shall the body stink during this process of inner cleansing. There is a need to take purgatives to expel the impurities. Impurities will be expelled from the body in several ways: the skin, stool, urine, and as phlegm. The three dosas will be expelled if in excess and a perfect balance brought about. Nerves will start to pull; limbs might go numb, and boils would appear due to the intense heat generated known as Tava Kanal. Hence Patanjali recommends the need to adhere to a strict diet of sattvic food. Kaya Kalpa or herbs that help strengthen the physical body has to be taken. This is only the beginning says Ramalinga Adigal. There is much more to go through. He assures that he would be right beside us to lead, guide, and monitor till the gates of our heavenly father's kingdom. We are blessed to hear these words from one who had to find his own way and has come back to lead us along. Tavayogi too is striving to bring us to our destination he says. We are glad that we could come this far. Whether we achieve the above-mentioned states that Ramalinga Adigal spoke about is immaterial for the journey this far itself has been satisfying and fulfilling. We look upon his grace to shower and bring us to these states if he feels we are worthy of it.