CHERISH THE MOMENT

A scene is a compilation of several frames of pictures. Images of Mar's surface were pieced together to arrive at the following amazing 10-minute video clip. We are let in on the secret of making this video at https://nypost.com/2020/07/22/breathtaking-new-video-gives-4k-high-def-views-of-mars/

The video’s “journey across the surface of another world” was posted by Britain’s ElderFox Documentaries, which said it was created using digital photos shot by three NASA rovers — Spirit, Opportunity and Curiosity — and beamed back to Earth. They were then “stitched together” to create the illusion of a camera panning across the desolate and barren landscape — and provide what the narrator calls the “most lifelike experience of being on Mars.”

Time is an assembly or sequence of several moments. Moments merge into becoming a time frame. We do not see the miracles happening at the moment until after several moments have gone by. Swami Prabhavananda says,

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. 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.

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. The sequence of mutations of the gunas comes to an end. 

But why talk about the end when there is life all around us each moment. But we miss to see it in all its glory. When was it we last saw the moon in the sky, not momentarily but following it for some time? When did we take in the cool breeze that brushes our faces reminding us of its presence? Nature keeps knocking on our doors but we have shut it out from our lives. But as Swami Prabhavananda says we only seem to see the larger events after it has taken place fully or completely. We only see the thunderstorm that blows away homes and trees. We only see the fury of the hurricane that rages across the country. We only see the devastation that nature does but not its beauty. Hence nature comes to remind us of its presence in a big way.

The saints saw and sensed all of life in totality, as they had come to an awareness that they are a part of all. We choose to 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. We fail to see these wonders taking place every moment for we are preoccupied with something else elsewhere or in the future failing to pay attention to what is on hand. We never live in the moment. Our mind is always preoccupied with everything else except the task on hand. As we become accustomed to a task it becomes automatic hence we do not give it its due attention. Rarely do we get so absorbed with the task on hand to the extent that we forget ourselves, giving our heart, soul, and senses fully into it. We are missing many precious and memorable moments go by these days as we are busy manipulating our handphones and cameras.

On the other hand, a child is always fully absorbed in the moment be it just looking at a page from a book or playing with his or her toy for hours. Have you noticed how difficult it is to bring a child away from what he or she is doing? They are so engrossed in the task that everything else can wait, even hunger, peeing or sleep. While absorbed in his or her moment they do not fail to absorb all the sounds that go on around them too. I used to wonder what goes on in the minds of these children each moment. I used to sit and watch my 3-year-old granddaughter grow up. She teaches me a lot. We have a lot to learn from them, for the child is the closest representation of divinity. I would rather be in the presence of a child than a holy man. The child does not put on a face or a show. We have the divine living around us as a child, bringing cheer, happiness, and joy to an otherwise dark world of prejudice, jealousy, anger, and hate. Children do not judge, they do not know from right or wrong. Experience teaches them to avoid the flame and love rain. Agathiyar too told us there is no right or wrong; our experiences shall show us which is which. Cherish those moments with the child for he/she shall grow up too and fast and step into the ugly world of adults.

But sadly, we rush the child to walk fast, eat fast, etc and grow up. Children who need to explore the world around them and play are given workbooks instead or smartphones or are glued to the TV set or online videos. Children are practically dragged along the road to keep up with the tempo that we have come to be accustomed to. The poor child doesn't even have a moment to take in his surroundings. He is rushed through from one environment to another, from his home to the school or babysitters, to the busy malls and the gated homes of relatives and friends. We make them into another monster or a machine like us.

Imagine being like a little child again and believing everything you hear. There is something so wonderful about that trusting, open-hearted naivete that God loves. The more I have grown up, the more I realize that maturity in Christ is all about “growing down.” It is about becoming a child again. Not being childish but being childlike in our ways and our thinking. (Source: http://www1.cbn.com/Devotions/being-a-child)

Henry Wei in his book “The Guiding Light of Lao Tzu”, Synergy Books International, writes that both Lao Tzu and Jesus consider reversion to the state of a child as necessary for salvation for entrance into the kingdom of heaven. In the eyes of Lao Tzu, “the infant with its pristine purity and innocence is the perfect symbol of Tao itself.” He goes on to say that one needs to bring tenderness in him. The child, like the breath at ease brings us to slow down, bringing us to live in the moment. Agathiyar has asked us to stay in solitude for certain moments of the day, abstain from any form of physical or mental activity, instead only watch the breath. This shall eventually lead us to the pace of slowing down and eventually sitting in samadhi where the airs merge and become still in Kevala Kumbakam. This is the right time he tells us.

Agathiyar asks us to do things at the right moment to see success in our venture. How do we know if its the right moment then? We are blessed if he comes to initiate us in carrying out the task. But then we should follow as told, starting immediately on the task. For when he tells to start on something, be it a venture, a remedy, a new business venture, an auspicious event, etc its the most favorable time, the planets are favorable, the people are all there to facilitate your work and all shall go on smoothly without any hitches and delay.

For someone who was asked to come to his worship some 8 years back, she decided only to turn up now. Agathiyar tells her that it was rather too late for her to be of service to him and put all her plans and desires to work on bringing fame to him. The time he stipulated to her was the ideal time for all her wishes to come true as the AVM group was intact; numerous events were held, puja and charity were at their peak too. Now since all that is no more, Agathiyar asked her to drop all her ideas and join the club and go within too.

We were rushed into bringing our daughter's wedding ahead in 2016 rather than in 2017 after Agathiyar through his apostles delivered the message to do so. The reason is only known to him. We carried out as told and are glad we followed as Tavayogi who came to Malaysia specifically to grace her wedding, took ill after some time and soon went into samadhi the following year.

I learned a lesson too in delaying something that was tasked to me. When he asks that I commission a bronze statue of his at Swamimalai and bring it over to the Jegathguru Sri Raghavendra Mrithiga Brindavanam Kinta in Ipoh where he shall reside and bless his devotees, I got to it immediately. An email I sent out to numerous metal casting workshops in an around Swamimalai-Kumbakonam saw Varadaraj from the Bronze Creative give me a call immediately telling me he would take up the job. Agathiyar stipulated the precise specifications and wanted his image to be a replica of that at Agathiyampalli. Varadaraj went over to Agasthiyampalli to see for himself and get the feel of Agathiyar there bringing back photos to aid in making the statue. All was timely and went well as dictated by Agathiyar until we intruded into his scheme and plan by having our own thoughts, assumptions, fears, and worries, deciding and taking matters into our hands. When we foresaw some delay in the completion and kumbhabhisegam or consecration of the Brindavanam, several people ask me to put on hold making the statue. Their advice was well meant considering as to where we were going to place Agathiyar after arriving in Malaysia in the event the opening of the complex was delayed further or worst still stalled. I put a word to Varadaraj to hold on. But as the opening kept delaying, I reconsidered to carry on with the task given to me whether the complex project saw its completion or not. Varadaraj resumed the job. But by the time it was completed and ready to be shipped to our shores, it was already year-end. I had wanted his statue to grace our home during his Jayanthi and Guru Puja that fell on 3 January 2010. I had informed the small group of devotees, family, and friends that they could expect to see Agathiyar as a statue that year. Unfortunately, as it was year-end, and since the Indian government had come out with a new ruling that required that all statues be certified by the authorities as new to put a stop to rampant smuggling of ancient statues abroad, Varadaraj faced delays in having the papers cleared to ship him out. We were unsure of his arrival until the eleventh hour. But Agathiyar came into the picture and worked his miracle, gate crashing into our home and his Vizha precisely a day before, not by sea but by air, bringing joy and happiness to all of us.

There is a price we pay when we do not adhere to the precise timings given by him be it regarding our ventures, marriage or matrimony, beginning a business or career, etc. We need to take heed of his advice and look out for the signs. We need to be alert and in the moment. Most of the time we are in a daze, a result of maya or illusion, and are never able to see through the screen, hence falling a victim or incurring losses or jeopardizing our own efforts.

Although we understood that we should not delay the matter if it comes from him, Agathiyar is known to shelve them at times for reasons only known to him. Although the Siddhas are beyond spacetime, we are very much at the mercy of the planets. The day we understand the tattvas and master them, we are free from their clutches. Then the planets become a guru to us. 

THE PILGRIM'S PROGRESS

Having continued the tradition of Sariyai that was taught by my parents, my worship and reading came to an end after I had dreamt of Lord Siva who told me to take a break and put down all the religious and spiritual learning and knowledge that I was carrying and all the doubts and questions that arose as a result of the injustice I saw served on his devotees and the pain they suffered. I could not comprehend why they were punished. This did not tally with what I read in the books. I let go of all forms of worship and reading beginning that day in 1988.

After 14 years of hibernation, I was abruptly summoned to the path and the worship of the Siddhas through a calling from Agathiyar to his path in 2002 through my very first Nadi reading; bringing me on a pilgrimage of holy temples and to my very first guru Supramania Swami of Tiruvannamalai the following year in 2003; bringing Tavayogi Thangarasan Adigal to our shores in 2005; bringing me to his abodes accompanied by Tavayogi in 2005; bringing Tavayogi again to teach us Yoga asanas and pranayama in 2007; coming as a bronze statue to my home in 2010, and sending several youths to my home to join me in my puja to the Siddhas and carry out charity work in 2013. I named my home Agathiyar Vanam Malaysia for ease of giving my location. This name was referred to by Agathiyar in subsequent Nadi readings, coming as a confirmation that we were on the right track.

As we progressed on the path with the guidance of Agathiyar and the other Siddhas and Lord Murugan in the Nadi, along came many deities initially to visit Agathiyar and later to guide and bless us too. Ma and Aiya in their numerous forms and names; Agathiyar and the Siddhas including Dhanvanthri, Bhogar, Tirumular, and Ramalinga Adigal; Supramania Swami and his guru Yogi Ramsuratkumar; Tavayogi and eventually Lord Siva too. Lord Murugan gave the name Agathiyar Tapovanam to our home, again confirming that we were on the right track.

As we progressed on the path making the acts of doing charity habitual just like drinking, eating and breathing that is all part of us, Agathiyar revealed to us his five tenets that he had revealed at the Tamil Sangam in the past, translated and posted by Vashisht Vaid in his blog https://holysageagathiyar.com/. This came as a confirmation by Agathiyar that we were on the right track having adopted these five noble virtues. We were given the rare opportunity to serve God, our parents, ancestors, fellow humans, and the rest of God's creation, uplifting the soul in all those whom we came across. 

As we progressed in Kriyai carrying out rituals that we were directed to do by our gurus, Agathiyar came in the Nadi and complimented us on our commitment to his word and tasks given. This came as a confirmation by Agathiyar that we were on the right track. We were given the rare opportunity to pray for the good of all of creation. 

Finally after a long stint of serving Agathiyar; doing puja accorded in Kriya; and carrying out charity, Agathiyar and Ramalinga Adigal came to introduce Yoga to the others too and came back often to check on their progress too, telling us in a compassionate and fatherly way at times and driving us hard at other times. This came as a confirmation by both of them that we were on the right track to begin the journey within. For this purpose, he gave us certain breathing and meditation techniques that will help kick start us on our inner journey. This comes in the form of four Avasthai just as he had given and endorsed the four tools Sariyai, Kriyai, Yogam, and Gnanam earlier on our external journey. We were introduced to these four stages after we took the plunge into Yogam. BKS Iyengar wrote in his Astadala Yogamala Volume-1 that these four Avastha that is described in the Hathayoga Pradika, a classic Sanskrit manual on Hatha yoga, based on the Sanskrit texts and Swami Svatamarama's own yogic experiences and Siva Samhita, starts with the gross and ends with the finest. We too began the journey looking out to the gross that is in the external. Today we are brought to look at the fine and subtle within.

In "Meditation in Hatha Yogic Text: A review", Dr. Somdutta Tiwary and Dr. Amit Tyagi explain the process based on "The Hatha Yoga Pradipika." They wrote that these four Avastha were steps taken to unite the Human Consciousness with the Super Consciousness. Various granthis or knots give way or are pierced as we journey upwards and within towards this union. Only lately did I come to know that these granthis or knots, the Brahma granthi, the Vishnu granthi, and Rudra granthi, and the six chakras shall be pierced with the further practice of pranayama. 

I was blessed to have been gifted with the Vasudeva mantra that brings balance to the Vishnu granthi. It was only then that I came to know about the granthis when I researched on the Vasudeva mantra that was given by Agathiyar without any knowledge that it was from him, that came as a surprise and a mystery back then in 2001. I learned that I had received the Vasudeva mantra that helps pierce the Vishnu granthi, on that blessed day. I had received this mantra even before Agathiyar came to me through the Nadi reading a year later. He through his apostles had me located and had the mantra delivered in preparation to receive him.

R Venu Gopalan in his book, "The Hidden Mysteries of Kundalini", enlightened me further on this mantra stating that the Vishnu Granthi adds obstructions for the sadhaka keeping one under the wraps of attachment and bondage. Agathiyar in wanting to help me when I stagnated in Yoga, admitted that it was very difficult indeed to free oneself from the clutches of these worldly bonds, hence came to show me the way to clear these obstacles and move on. 

Tavayogi told us that our efforts or sadhana were useful to traverse the first two chakras. Beyond that, the divine who comes as the guru, shall by his grace lead us on. Lord Muruga chose to pierce the Brahma granthi in his devotees, gifting it only after asking them numerous times if they would surrender to him. He asks them to open up their hearts to let him in. I understood that the Brahma granthi or knot in the hearts of all those gathered and had stepped forward in total surrender to him were pierced by his Vel during his initiation on that blessed day. As for me, he showed me to Agathiyar as I hold him dear and close to my heart. Today I understand why he sidelined me, for Agathiyar had initiated me much earlier. 

True to Tavayogi's words Agathiyar told me that I had stagnated at Svadisthana and came to give me a hand in delivering certain techniques to bring me out of the stagnated pool. Similarly, he gave others certain practices and techniques too. Those who never ventured to learn Yoga asanas and pranayama are being brought to learn and put them into practice. They have taken the first step in pranayama called the Arambha avastha. They are started off by teaching Nadi-sudhi or purification of channels of energy in the body and followed by the pranayama techniques that Tavayogi left us, acclaimed as a heritage by Agathiyar.

I was taught Nadi-sudhi in the Nadi by Agathiyar at the very beginning of my adventure in 2003. This was followed by the numerous steps that Tavayogi showed us in 2007 and that I put to practice. The pranayama techniques made me experience the Prana that soon engulfed and enveloped my whole body, traversing and moving throughout my body to the extent of swelling and blowing up like a balloon. But it was nice. Adopting proper breathing and with the practice of full inhalation and exhalation, we observed as described that the length of the breath that is inhaled begins at the Manipuraka and traverses 12 units to reach Ajna. This beginner steps, if done diligently results in the Brahma granthi or knot in the heart pierced through. Today I see the result of this practice as it has enhanced the senses of perception also credited to this piercing.

After 18 years Agathiyar has permitted me to withhold my breath in retention or kumbhaka bringing me into the second stage of pranayama called Ghata avastha. He has asked to bring the attention inwards towards the breath, having us observe it. He has asked the others too to observe their breath. Swami Sivananda at http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=1305, teaching about prana and pranayama mentions the results of this practice, "Withdrawal of the senses is arrived at and by doing this, connection with the external senses and stimuli are all gradually severed." Ramalinga Adigal too has asked that we observe the breath and promises the said benefits. By performing Nadi-sudhi, and ensuring that the breath is moving in both nostril without any blockages, and silently observing the breath, Ida and Pingala begin to move through the middle channel or Sushumna. This results in the piercing of the Vishnu granthi or knot in the throat. 

Over time and with practice, by shortening the length of inhalation and exhalation, the breath begins to leave from Sunya in the heart or Anahata now and goes on to the Mahasunya or Ajna between the eyebrows. We have then arrived at Parichaya Avastha, where the piercing of the Rudra granthi happens. When we all stood at the threshold of the Rudra granthi, Ramalinga Adigal and Agathiyar came to pierce it gifting it to us again. We were asked to knock the door to his kingdom though, using the tool of breath as the door nock handle. Here the lock to the door of the home to all Siddhis that Ramalinga Adigal defines as Kan Puruva Puttu or கண்புருவப் பூட்டு  is broken or opened.

The breath that pierces the Rudra granthi brings further bliss. By slowly decreasing the length of the breath inhaled and exhaled, it begins to move within and eventually stays at Ajna. We arrive at the state of Kevala kumbhaka or sahaja kumbhaka that results in "the holding of the breath with no particular state of respiration in consideration." We have arrived at the fourth and final stage called Nishpati avastha. No longer in need of any yogic practice, we enjoy the bliss of samadhi or the state of consummation between God and Man, or "the consummation of praṇayama coinciding with the jivanmukti state." Yogi Professor Ramdas Prabhuji writes at https://lahirimahasayakriyayoga.org/om-namo-bhagavate-vasudevaya/

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

We tend to notice a discrepancy as to the location of the Vishnu granthi here. The earlier references to the Hathayoga Pradika and Siva Samhita, locate the Brahma granthi at the heart or Anahata, the Vishnu granthi at the throat or Vishudhi, and Rudra granthi between the eyebrows at Ajna, while Yogi Professor Ramdas Prabhuji locates the Vishnu granthi as being at the heart. Nevertheless, its the message that is important here.

One who "having destroyed all the seeds of karma", sustains and lives on Prana, and "drinks the nectar of immortality", "enjoys the bliss of samadhi" that equates to being liberated in a sense. "A new life begins filled with contentment and harmony. The yogi/ni is detached and the Sukha and Duhkha don’t affect them anymore. The yogi/ni submits to the will from above. They are no longer bound by old patterns and attain freedom and liberation." This is the final state of such a one who has traversed the four states in pranayama. 

Agathiyar has groomed and brought us this far to begin to walk through these four states. Ramalinga Adigal says of our achievements as just the beginning and that there is more to it and that we need to put in more effort. The results shall be in accordance and relative to the effort we place he says. The four Avastha in pranayama has come now as a confirmation by Agathiyar that we are on the right track. 

Agathiyar finally has brought us to go within and step into Gnanam. Agathiyar has asked us to venture into Gnanam now for the time is right and ripe. He named our home as Gnanakottam. This came as a confirmation by Agathiyar that we were on the right track. In this era of the Siddhas and with the coming of the Siddhas, I believe that all things spiritual shall be made easy and easily attainable by their grace and some effort on our part. But we need to tell them clearly and state openly that we want it. We need to knock the door. The divine shall never dispense the magic to those who cannot treasure the gift. With the care and concern and under the constant watchful eyes of both Agathiyar and Ramalinga Adigal we are confident that we shall gain victory in this venture, a beautiful adventure that is both mystical and mysterious.

Sources: http://www.srimayogaschool.com.au/pranayama-info.html
http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=1305
https://www.santosha.com/philosophy/hathayoga-pradipika-chapter4.html
https://www.intuitiveflow.com/spiritual-development/
http://www.hindupedia.com/en/Ni%E1%B9%A3patti-avasth%C4%81

THE SIDDHA PATH SIMPLIFIED

The common notion is that those who perform Siddhis are Siddhas. Is that all the Siddhas do and are capable of? It is sad that we have degraded the Siddhas to being merely magicians and miracle makers. It is said that this is the era of the Siddhas and there is talk about the coming of the Siddhas. Someone asks sarcastically where were they all this while? We too thought that the Siddhas would jump from the skies and perform miracles and bring a drastic change to the world and its inhabitants, in short, saving the planet as Clark Kent alias Superman does. 

It was not to be so. Neither are they aliens. Rather they are very much down to earth. They are currently grooming and trying to make and mold us all into becoming Siddhas too. They do not bring us to be overly concerned about gaining the Siddhis that are by-products in the process of churning the self. Siddhis are gifted and accompany travelers on the path. But one is constantly reminded not to fall for its lure too just as one falls for the lure of the pleasures of life, attention, and recognition, and power and authority in the material world. Instead, they bring us to value the essentials or prime achievements of a Siddha. The Siddha knows his Self. He knows from whence he came and where he is headed. The Siddha knows the origin and end of the world and understands the intricacies and the workings of all the laws that govern it. The Siddha knows every being too. Hence the reason they can spell out the past, present, and future of each individual.

The most compassionate father wants to see us become Siddhas too. For this purpose, Agathiyar has simplified his path for us. He made changes to the age-old regime, practices and rituals etched in time and stone, simplifying them for us to follow. Bringing us to move beyond Sariyai that was introduced by our parents to us, Agathiyar brought us into Kriyai via appointing a guru. Today he personally rushes us through Yogam reminding us of the goal ahead in Gnanam. In Yogam he rushes us through the Yogasanas and Pranayama that Tavayogi taught us and brings us to swiftly glide across the four stages in Pranayama termed as Avasthai. 

1. Arambha avastha is entered when the practitioner is introduced to pranayama and is taught to perform Nadi-sudhi or purification of channels of energy in the body. The experience gained in this practice is that the practitioner starts experiencing Prana moving throughout his/her body that enhances the senses of perception. The result is that the Brahma granthi or knot in the heart is pierced through. 

2. Ghata avastha is acquired by the constant practice of "the retention of breath called kumbhaka or cessation of breath called pratyahara where withdrawal of the senses is arrived at by bringing the attention inwards towards the breath, observing it without trying to control it. By doing this, connection with the external senses and stimuli are all gradually severed." Ida and Pingala begin moving in the middle channel or Sushumna resulting in the piercing of the Visnu granthi or knot in the throat. In Ghata Avastha we are reminded that "the seed is fast decaying and that it is the time of change and disruption. The yogi/ni experiences resistance and pain whether mental, physical, or emotional. His/her whole foundation is shaken or even collapsing as they are shaken to the core mentally and emotionally. The life that they have been living has outgrown its form", just like the pupa cannot contain the emerging butterfly no longer. "They go through a psychic death so that life force energy can be released in a new form."

True to these words Agathiyar told me that I had stagnated at Svadisthana and came to give certain techniques to rise up further. Similarly, he gave others certain practices and techniques too. We are seeing a sudden urgency as Agathiyar takes the whip and disciplines us, hastening us, and asking to show some seriousness in our practices. Now we understand why there is suddenly an urgency in Agathiyar driving us hard to carry out these practices coming often to check on us if we are doing it. 

3. Parichaya avastha is a state attained when the breath along with prana, along with agni through thought, piercing the kundalini, enters the Sushumna. "The Parichaya Avastha is when the breath leaves Sunya in the heart or Anahata and goes to the Mahasunya or Ajna between the eyebrows which is the home of all the siddhis upon the piercing of the Rudra granthi." Here the lock that Ramalinga Adigal defines as கண்புருவப் பூட்டு  is broken. Damodaran Raman wrote at http://vallalarspace.com/user/c/V000020815B

சுழு முனை நாடியின் மேல் வாசலான புருவ நடுவைத் திறக்க வேண்டும். ஆனால் புருவ நடுவானது பூட்டப் பட்டிருக்கிறது. வள்ளலார் கண்புருவப் பூட்டு என்றதைக் கவனிக்க. பூட்டைத் திறப்பது எப்படி? வாசிதான் பூட்டைத் திறக்கும் திறவுகோல் ஆகும். வாசி எப்படிப் பூட்டைத் திறக்கும்? மூக்கு வழியாக ஓடிக்கொண்டிருக்கும் வாசியைத் தடுத்து ஒடுக்கித் தலைப்பகுதிக்குத் திருப்ப வேண்டும். திருப்பினால் மேல்நோக்கி விரைந்து செல்லும் வாசிதான் பூட்டை உடைத்துப் புருவ நடுவைத் திறந்து புருவ நடு வழியாக வெளியேறும். புருவ நடு வழியே செல்லும் வாசிதான் நாடி நாதத்தை எழுப்பும்.

The result is that "Karma is destroyed by the double-edged sword of Pranavam "Aum" that prevails within and "Kaya-vyuha, a mystical process of taking various bodies to exhaust all previous karmas without the necessity of being reborn. We read that the method is detailed by Patanjali and a commentary on this by "Swami Vivekananda explaining how the verse tells of how a yogi creates another body or a group of bodies (Kaya-vyuha) to exhaust karma quickly."

The practitioner gains command over the five elements too by the practice of the five Tattwa dharanas or forms of concentration, hence conquering and mastering the five elements that are the primal cause and source of creation. If in Ghata avastha we saw "the seed decaying" and an urgent need to change and reform, in Paricaya Avastha we are told that the reverse is taking place where "the seed is now germinating", thanks to the continued practice of pranayama. "There is a release of tension and uncertainty. Profound changes and new qualities are emerging. It is a time of deliverance. It is the beginning of a new path. Resistance is dispersed and rectification is happening naturally and easily." 

4. Nishpati avastha, "the fourth and final stage is where the practitioner reaches a state of perfection in breath and attains bliss. At this point, he is able to perform Kevala kumbhaka or sahaja kumbhaka - holding the breath with no particular state of respiration in consideration." The result is that "having destroyed all the seeds of karma, such a yogi feels neither hunger nor thirst, nor sleep nor swoon and drinks the nectar of immortality. He becomes absolutely independent, free from all diseases, decay and old age, and can move anywhere in the world." No longer in need of any yogic practice, he enjoys the bliss of samadhi or the state of consummation between God and Man. "It is the consummation of prāṇāyāma coinciding with the jīvanmukti state." "Having destroyed all the seeds of karma", he sustains and lives on Prana, and "drinking the nectar of immortality", hence "enjoying the bliss of samadhi" that equates to being liberated in a sense.

If the decaying seed in Ghata avastha is given a new life reversing decay and brought to germinate in Parichaya avastha, in Nispatti Avastha it begins to blossom and bloom. "A new life begins filled with contentment and harmony. The yogi/ni is detached and the Sukha and Duhkha don’t affect them anymore. The yogi/ni submits to the will from above. They are no longer bound by old patterns and attain freedom and liberation." 

Agathiyar has groomed and brought us to walk through these states spoken about in the Siva Samhita. He tells us today that we have had enough of talk, satsangs, lectures, and seminars. It was time to sweat it out doing the practices. Enough of remaining a spectator and a passive participant. Hence the reason he broke the groups too. It is time to walk the path. He tells us that we have had enough of empty promises and portrayals of a colorful future by many masters on the path. Neither did they bring their followers to experience and realize the state. Agathiyar has come to give us the said experience. This is the true meaning of the coming of the Siddha Era. The Siddhas are not magically going to change the world but we are going to do it, with them working through us. We are grateful to Agathiyar for simplifying the subject so that we can understand and follow and can partake the bliss that results from these efforts and practices. We are grateful to him to consider us as candidates with the potential of becoming a Siddha and working tirelessly on us. With his grace, we shall succeed eventually. He has faith in us that we can become accomplished Siddhas. Let us not fail him.

Sources: http://www.srimayogaschool.com.au/pranayama-info.html

http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=1305 

https://www.santosha.com/philosophy/hathayoga-pradipika-chapter4.html

https://www.intuitiveflow.com/spiritual-development/
http://www.hindupedia.com/en/Ni%E1%B9%A3patti-avasth%C4%81

DOING IT ONCE & DOING IT RIGHT

Walking through 60 years of my life here, and seeing and understanding many things from a new and different perspective after I came to the Siddha path, I gathered that the reason we keep coming back is that we have not done a good and clean job of our tasks given earlier.

For instance, I took a colleague seeking a traditional and alternative treatment for his medical problem that bordered on the degeneration of his nerves having similar systems as Parkinson's disease although the doctors could not confirm that. We came to know that the man was gifted with the art of healing others through a dream. He himself was living with acute stomach pain for years when a master of Islamic faith appeared in his dream and told him that he would cure his pain. The only condition he laid was that he had to live and preach the Islamic way. The man of Christian faith agreed and was cured. He was gifted the power to heal others without the facilities and tools of modern medical science. Just having a curtain screen for a private moment with each of his patients, he would go about his duty diligently in his humble home. He would bring down the spirits to assist and help him taking instructions from them. What surprised me was that I was told that medical doctors who had since passed away would be on hand to do certain procedures in the spirit form. The reason they were there was that they had not done a dedicated job while alive. Hence they had to come again in the spirit form to make could and gain credit to move on into other realms. This was something new to me.

Coming to the Siddha path in 2002, I was given numerous tasks, rituals, and practices that fell under Sariyai, and Kriyai. I did them until in 2013 several youths were sent over to participate in the puja and carry out his work in serving the unfortunate. I guess that we had diligently and successfully carried them out with devotion since Agathiyar told us that we could drop them now. He has asked us to move on to Yogam and Gnanam. I understood that doing the job well the very first time does not then require us to come back to redo it and enhance it. The reason we come back, again and again, is that we fail to do it well the very first time around as we are distracted by other things that appeal to us more. 

Besides the lessons we derive from our own experiences, other's experiences become wisdom to us too. Other's experiences serve as building blocks to rebuild and reinforce our fortress. This is how the master transfers his knowledge to his pupil. The student becomes equipped with the knowledge and the tools to travel the extra mile on his own without the companionship of the guru. Many are such interesting stories revolving around these teachings between the guru and his disciple. There are many sacred moments between the guru and his sisya in the movie Sri Raghavendra. These are inspiring moments to us chelas on the path of realization. The movie Sarvam Thaala Mayam depicts such a story too although it centers and revolves around music. The Siddhas bring us to their fold but never want us to forever remain under their shadows. They give us the tools and the means and send us to achieve what we came for. Occasionally they drop by to monitor our spiritual progress. They let us develop and become a new being; not their clone. When many uphold the traditions laid by the predecessors fearful of bringing change lest they should earn the wrath of their masters for breaking the age-old tradition, we at AVM were given the freedom to experiment, modify, lengthen or shorten the task as necessary to suit the needs of the moment.

When Lord Muruga asks me to build a temple for him and I asked myself why he needed another amidst the hundreds of temples dedicated to him. He replied immediately on reading my thoughts that we would show him in a different light. I was wondering if I was going to show him in a different form or the temple structure might be different from the norm. But now I understand that what he meant was our approach to worship and the way we do things. It has earned us his respect and that of Agathiyar and Ramalinga Adigal too. The rituals we did cater to the target group accordingly. If there were many senior citizens or children around we would shorten the rituals and wind up the prayers within a short time for we understand that the seniors and children alike cannot sit for long periods. The divine too on its part came along and directed us to serve food first before beginning our puja, something very unlikely to happen elsewhere. We followed as directed. But we earned the erk of a temple priest who told us that it was wrong to serve before the puja is done to the deity as we handed out food parcels to devotees at a temple. The reason he gave me was that the deity would know who did the charity if we waited till puja was over for her. I was dumbfounded but held my tongue as it was their ground and their rules. As they say, when in Rome do what the Romans do, we needed to respect their rules. But deep down I was saddened by the false ideologies pushed down the throats of devotees. My goodness, I told myself. What does the divine work 9 to 5? Doesn't she see us the rest of the time? Doesn't she know what we do beyond those hours? Sensing that we were not happy, Agathiyar brought us to priests and temple committees who gave us leeway in carrying out the rituals the way we did them. The priests and committees of the Mayuranathar temple in Dengkil, Jeganathar temple in Tapah, the Amman temple in Carey Island, and the Tanneermalai temple in Taiping gave us full freedom and full cooperation to carry out the rituals that included libation of the deities and lighting the sacrificial fire or Yagam at their venues. We thank them for their confidence and trust in us.

As for the act of doing charity, rather than drive up to the flats where we identified the poor and wait for them to turn up, what we did was we carried the groceries and food and began knocking on their doors, delivering them right at their doorsteps. We asked if they had taken food and ask about their other needs too. At times we have to take the steps of these 18 storey apartments when the lifts fail us. The effort and pain we went through in delivering these aids did not matter much to us but rather we had complete satisfaction in having carried out Agathiyar's dictates. Then Agathiyar tells us that the difficulty we face be it in climbing the hill to the Lord's abode atop these hills or going through pain or difficulty is another means to rid us of our karma too. Agathiyar through a story told to Dr. VN Jayapalan of Bangalore tells us that the receiver of the food we distribute shall see their karma lessen. The charitable act we did by physically carrying them out rather than settle for and be satisfied by just giving money, earned us merits. Hence there were numerous reminders for us to involve directly in handing out these aids. We were pushed to do dharma towards the end of last year by Agathiyar who sent several reminders or as in the airline industry its the last call for boarding the plane before the gate closes. He called out almost everyone in the AVM and AS group to personally go down to the ground and dish out the food and groceries to the poor, hungry, and unfortunate. It was akin to calling out all to board Noah's Arc before the floodwaters came rushing in.  Then the gates closed in December of 2019. To those who made the swift move to board the vessel, he brought them to Yogam. With the same urgency, he is bidding us to take the practices seriously and gain some ground for we don't know what is going to take place soon.

It has been a very fulfilling journey, something that we never anticipated or planned. We understand now that it was all Agathiyar's work. We were only mediums who stood as facilitators. We shall cherish all these wonderful memories since all these too have been brought to a halt as we are pushed and moved to step into Yoga and Gnana. He has been with us at each moment of our venture. We are very grateful to Agathiyar and our gurus for showing the way and showing so much concern over these undeserving children of his.

NANDRI AGATHEESA & MAHIN

Who is a Siddha? Tradition will list out a long list of names of ordinary people who did extraordinary things, called Siddhis. Hence they are called Siddhas. Does the list end there? Are those who come after them not eligible to join their ranks? Has the door to the kingdom of Siddhas closed? 

No. Agathiyar has asked each of us to try to attain the status of a Siddha. Who then is a Siddha? When you come to know yourself, the world around you, and another, you are then a Siddha.

The Siddha knows his Self. He knows from whence he came and where he is headed. 

The Siddha knows the origin and end of the world and all the laws that govern it. 

The Siddha knows everyone else too. Hence the reason they can spell out the past present and future of each individual.

This is not mere knowledge but they live it out, meaning they are practicing Siddhas, experiencing it moment to moment. So when they call us to their path, they want us not only to carry this knowledge with us but to put into practice daily what was taught and learned. The beautiful thing about coming to the path of the Siddhas is that they keep you informed of your spiritual progress. Yes, they monitor and update us on our progress at intervals, giving us a report card and the marks. This could be by means of the Nadi or the guru or through another. 

We have heard, read, and watched movies about how Erai came to his devotees who later turned into saints. We sat in awe listening, reading, and watching these episodes. This blog carries numerous stories and episodes of the miracles shown by the Siddhas both to me and others and those read and heard.

I was one to see miracles in every single happening and in everything. Once as I stepped into the Subramania temple inside the limestone hill at Batu caves, a young priest, out of the blue, walked up to me and told me to take honey and left to do his chores. I guess I needed energy then during that period and the Lord came mysteriously to pass me this message. How can I thank him?

Now as Dr. Krishnan has passed away, Agathiyar brings me to meet Siddha practitioner Ariva Aiya where I continue to receive supplies of essential and timely herbs needed to substantiate and sustain my practice. How can I thank him?

As it was beginning to become difficult to gain access to the Nadi, Agathiyar comes through others to inform and instruct us. Just as he brought other Siddhas to share their messages in the Nadi, he brings along other saints too to say a few words. How amazing. How can I thank him enough? 

Just as we recite the numerous Kavasams or songs of praise to deities that serve to protect us from evil, harm, and danger, he gives us all-round protection 24/7. He alerts us on the dangers of proceeding in matters of the world. How can I thank him?

When we begin to see these small miracles in life we cherish and are grateful to life, nature, others, and Erai. These miracles are like bright flowers in an otherwise green field or meadow. Erai too shows its presence through these miracles. 

We are not special in any way. We know we do not deserve this kindness and compassion. We know what we have done and how we conduct ourselves and live this life. But yet he came and has stayed with us all this while, not abandoning us when we default, stray away, or plunge into acts of horror. What is this that holds us to him? What is this bond between us? He is Father, Mother, Guru, and God to us. He is a child, a devotee, a friend, a servant, and a companion too. How can I thank him?

The Siddhas get us to drop each and every black spot that we carry on an otherwise clean and white sheet of paper. The last to go is fear. Many have been known to stay and meditate at graveyards to learn to let go of the fear of death. But Mahin messaged me a phrase that is much like a koan too. This struck me like the one that Pattinathar received as a note from his son who apparently disappeared from his life leaving the profound message that not even a broken needle would come along with us in our final days, breaking his father's hold on wealth and riches. Reading the note Pattinathar dropped his family and all his possessions and took on to become a turavi or mendicant.

Mahin's message was: "Nothing is mine for me to be afraid of that I’ll lose it... I should push myself above the boundaries to see what I am capable of. Effort only will help me to bring myself to the destination."

What captivated me was "Nothing is mine to be afraid I will lose it." How true. It's only when we claim ownership to the body and things that we tend to hold on to it. Drop all possessions including life, and you shall drop all fear too. Thank you Mahin for a wonderful realization.

UNDERSTANDING KARMA IN A NEW PERSPECTIVE

When I went to Agathiyar for a Nadi reading the very first time, he looked into my past and revealed the past deeds that were a contributing factor in me taking birth now, in the country and society, family, and faith. He must have looked into the future too for he had asks that I come to the path of the Siddhas. Agathiyar and Tavayogi came into my life and brought me to understand the world from a different perspective: the subtle form that underlies the physical form; the subtle causes of our past actions that have either come to redeem us or penalize us; the subtle causes for one's illness and anguish and pain; the subtle that governs all that we see.

When someone comes to Tavayogi for advice and guidance he listens to them patiently venting their frustrations and problems. He then tells them that the obstacles, delays, and troubles are due to their past actions that become karma. If they are interested in a solution he would point them to the worship of the Siddhas. 

And so following after Tavayogi we too used to point those who came with issues to seek the Nadi where the Siddhas would reveal the past flaws, mistakes, deeds - both good and bad, etc. The Siddhas would give proposals to counter, reduce, or offset these karmas in the form of remedies to be carried out with a sense of atonement, turning over a new leaf, never wanting to incur the wrath of one's self-made punishments ever again. This is the good intent of the Siddhas in looking into the past of seekers who wanted to know the cause of their sufferings, illness, and misery and providing a solution. We were comfortable with pointing those in trouble to Agathiyar to get to know the cause and effects of their past actions and to learn of a remedy and solution too. But then came along a girl and her parents. As usual, after listening to their financial troubles and debts I pointed them to the Nadi and advised them to be charitable to the poor and unfortunate. They surprised me by telling me that they had seen the Nadi and had also carried out acts of charity. Nevertheless I sent them to see the Nadi again. But their troubles never went away but in fact, multiplied. I was stupified to hear that acts of charity and remedies for their past karma did not work in their favor. I had to keep quiet for I could not answer their question as to why their lives never changed for the better after having followed all that was told. I asked myself what was the subtle reason behind their unending and continuous sufferings? Another couple had built numerous temples but were plagued by sorrow. Another who took it upon himself to replenish and rebuilt run-down temples lost his life in a tragic accident. Yet another good samaritan who looked after the orphans died a tragic death. How do we explain this? 

After several years I have begun to understand that all our good deeds in the present bring on good karma or merits but cannot possibly offset the past karma. One has to live through it. Once he goes through this phase of a bad period, he shall see better times, a result of his good actions. Similarly making donations to charitable organizations and temples bring many merits or punyam adding on to their lists of good actions but cannot possibly offset their past karma. One has to live through it. Once he goes through this phase of a bad period, he shall see better times, a result of his good actions.

Remedies, worship, prayers, acts of charity, etc might lessen the burden of shouldering the karma but would not entirely wipe out the slate. Traces of the past remain as in using a permanent marker on a whiteboard. If they can see through this trying moments and periods of suffering, having faith and strength to face it, they shall see the light down the tunnel, once they begin to reap the fruits of their good actions. The keyword here is to be patient and strong. 

The Siddhas asks us to be patient and strong while meantime engaging us in doing remedies, setting us on pilgrimages, getting us to do charity where we come to see and realize that we are not the only ones suffering. They motivate us and keep us going just long enough for our good deeds to reward us. Once we give in to the play of the divine in which we have acted our part in the past and gained its merits and demerits accordingly; once we begin to see that God does not punish us but it is us who punish ourselves through the many divine laws in place, and once we begin to take the necessary steps and action not to fall into the traps again; we have successfully come out of the whirlpool that otherwise would suck us deeper and deeper into the dark state of delusion and disillusion. Agathiyar reminds us that whatever may come never to take our own lives. That is not part of the deal we had with the divine. There is not much we can do about the past karma but we can most certainly determine our future. Taking the right approach and actions we can certainly paint a better future in this life or another.

We are also reminded that one has to take up the remedies meted out by himself and cannot appoint a proxy to do it on his behalf. Agathiyar has taken to task a devotee for going all the way in finding the items required in carrying out the remedies for the affected party. Agathiyar told him that it is they who have to seek, place the effort, and go through the trouble in finding them. Similarly, another devotee was taken to tasks too for accompanying others who had to settle their debts in repayment of their karma. With his vast network, he had facilitated their burden of carrying out the remedies, defeating the purpose of the Siddhas stipulating these remedies. Agathiyar tells us that one has to struggle and place effort in doing these remedies; there is no two way about it. This is the reason temples were built atop the hills so that it will be a struggle to reach them. By the time they reach the temple they would have burned off a portion of their karma. With the darshan and blessing of the deity, another portion is burned off. By giving food and doing charity yet another portion is burned. Going through pain and agony, suffering and misery burn out our karma. In some traditions, devotees and followers inflict pain on themselves voluntarily in the hope of pleasing the higher beings. The only exception where another can represent the concerned party is if they are bedridden or in a coma or are not in a mental or physical state to travel and fulfill these remedies. Children who have not reached puberty are exempted too, where adults could carry out these remedies on their behalf.

So could one ask why the saints suffer too? They too have to go through the law of karma. But their devotion brings them to realize that the suffering is only for the physical body and not for their souls. Mahindren messaged me the following: "Nothing is mine for me to be afraid that I’ll lose it." This observation and understanding of his sums up the ideology of the saints beautifully. Hence they go through hunger and pain without seeking remedies. For they understand that "Nothing is mine to be afraid I will lose it".

WHEN HE SHOWERS HIS GRACE 3

The Siva Samhita discusses the four stages of avastha in pranayama. We learn from http://www.srimayogaschool.com.au/pranayama-info.html

1. Arambha avastha "is entered when the practitioner has performed Nadi-sudhi or purification of channels of energy in the body.

2. Ghata avastha is acquired by constant practice of the retention of breath. 

3. Parichaya avastha is attained when vayu or breath pierces the kundalini, along with agni through thought, and enters the sushumna along with prana. 

4. Nishpati avastha, "the fourth and final stage is where the practitioner reaches a state of perfect bliss. At this point, he is able to perform Kevala kumbhaka or sahaja kumbhaka - holding the breath with no particular state of respiration in consideration. Having destroyed all the seeds of karma, such a yogi feels neither hunger nor thirst, nor sleep nor swoon and drinks the nectar of immortality. He becomes absolutely independent, free from all diseases, decay and old age, and can move anywhere in the world. No longer in need of any yogic practice, he enjoys the bliss of samadhi."

From Swami Sivananda’s teachings on prana and pranayama at http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=1305 and an exact copy at http://www.yogamag.net/archives/2009/haug09/stages.shtml we gain further enlightenment on this subject of avastha.

1. Coming to pranayama is Arambha avastha.

2. Ghata avastha is when one moves into retention of the breath called kumbhaka or cessation of breath called pratyahara where withdrawal of the senses is arrived at by bringing the attention inwards towards the breath, observing it without trying to control it. By doing this, connection with the external senses and stimuli are all gradually severed.

3. Parichaya avastha is when "prana with Vayu or breath, and along with agni through thought, pierces the kundalini, and enters the Sushumna." Karma is destroyed by the double-edged sword of Pranavam Aum that prevails within and "Kaya-vyuha, a mystical process of taking various bodies to exhaust all previous karmas without the necessity of being reborn." He gains command over the five elements by the practice of the five tattwa dharanas or forms of concentration. Hence he conquers and masters the five elements that are the source of creation.

4. Nishpatti avastha is the state of consummation between God and Man. "Having destroyed all the seeds of karma", he sustains and lives on Prana, and "drinking the nectar of immortality", hence "enjoying the bliss of samadhi" that equates to being liberated in a sense.

From https://www.intuitiveflow.com/spiritual-development/ we learn the following.

1. In Arambha Avastha "They start experiencing Prana moving throughout their body and their senses of perception are enhanced."

2. In Ghata Avastha "The seed is decaying. It is a time of change and disruption. The yogi/ni is experiencing some resistance and pain whether is mental, physical or emotional. Their whole foundation is shaken or even collapsing as they are shaken to the core mentally and emotionally. The life that they have been living has outgrown its form. They go through a psychic death so that life force energy can be released in a new form." True to these words Agathiyar told me that I had stagnated at Svadisthana and came to give certain techniques to rise up further. Similarly, he gave others certain practices and techniques too. We are seeing a sudden urgency as Agathiyar takes the whip and disciplines us, hastening us, and asking to show some seriousness in our practices.

3. In Paricaya Avastha we are told that "The seed is now germinating. There is a release of tension and uncertainty. Profound changes and new qualities are emerging. It is a time of deliverance. It is the beginning of a new path. Resistance is dispersed and rectification is happening naturally and easily." We have to wait and see these changes take place as we settle and promise to diligently follow Agathiyar's instructions on the Yogic practices.

4. Nispatti Avastha is where "The blossoming occurs. A new life begins filled with contentment and harmony. The yogi/ni is detached and the Sukha and Duhkha don’t affect them anymore. The yogi/ni submits to the will from above. They are no longer bound by old patterns and attain freedom and liberation." Again we need to wait and see if we qualify and blossom into this state.

But before we embark on pranayama or control of the breath, we need to start at stage one, Arambha Avastha, clearing the nadis through Naadi Shodhanam or Anuloma-Viloma or Naadi Shuddhi or Alternate Nostril Breathing. 

The word "naadi" means "nerves". In fact, in yoga the term naadi is applied to psychic channels associated with the flow of prana (vital life force). According to some ancient texts, there are 72,000 such naadis in a human system. The words "shuddhi" or "shodhanam" both mean "cleansing" or "purification". So the term "naadi shuddhi" literally means cleansing of the subtle nervous system. A clean naadi system allows free flow of prana which helps bring more vitality and energy to the system. The effect or fruit of Pranayama is Udghata or awakening of the sleeping Kundalini. In the Kundalini system of yoga, balancing the breath between the two nostrils implies balancing the Ida and Pingala naadis. When these two naadis are balanced, then the prana (vital energy) can flow through the central channel of energy called "sushumna naadi" thus clearing the passage for the rising of the Kundalini Shakti.(Source: http://www.srimayogaschool.com.au/pranayama-info.html ) 

We are told that the idea of pranayama or controlling the breath is to shorten its length. "The length of the breath is respectively 12, 16, 4, 8, 0 fingers’ breadths according to the Tattvas - Prithvi, Apas, Tejas, Vayu or Akasa (earth, water, fire, air or ether)." (Source: http://www.srimayogaschool.com.au/pranayama-info.html). The practitioner of pranayama slowly and progressively brings the breath from 12 units where it is external and obvious, to move within, where it stays in Kevala Kumbhaka, almost stationary and resting in 0. For this to be possible and attainable, one has to learn to sit quietly. It is said that when once a seeker asked Bhagawan Ramana for instruction, Ramana told him to face the wall and sit quietly. When Lord Muruga came to save Arunagiri who jumped off the temple tower, he gave him the instruction to sit quietly. Lord Muruga, Agathiyar and Ramalinga Adigal, have asked us to sit quietly and go within. In coming to Yoga we are repeatedly told to sit still. Why is this so? Kireet Joshi explains the reasons beautifully in his blog at http://kireetjoshi.in/books/teachers-training/mystery-and-excellence-on-the-human-body/arambha-avastha.

In the technique of Asanas, the body is taught to remain immobile in certain special postures. Why immobile? Because the usual restlessness of our body is just a sign that it is unable to hold even a limited amount of energy that enters into it. It immediately wants to dissipate it. By remaining absolutely still in the most difficult of prescribed postures, the body is taught to retain the life energy and to regulate it. 

Having us sit still is solely for the conservation of energy that shall be redirected for other use within. The various asanas are "meant to alter the relation of the physical energy in the body to the earth energy. Consequently, the body tends to get something of the qualities of the subtle body." Kireet extols the role of the body as "It is known and experienced as a living symbol, a powerful and sacred yantra which can connect us with our subtle body, with the universal energy, with the Divine." He adds, "Hatha Yoga gives us a key to discover the subtle body behind the gross body. It also gives us the knowledge and experience of the centers of the subtle body, each one of which connects a certain level of consciousness and energy with its corresponding universal plane of consciousness and energy."

WHEN HE SHOWERS HIS GRACE 2

When the guru showers his grace, all our efforts pay off. We see instant and spontaneous results. The process of spiritual purification begins even before we venture to purify the body - we need to burn our past karma first. This is done by doing remedies; making pilgrimages to the holy sites; doing charity; bathing in sacred waters; trekking the hills and jungles, or living out the karma. This is for those in Sariyai. For those who follow a guru or the path of the Siddhas, they are taught to light up individual homams where their karma is sacrificed and burnt in this fire of sacrifice. This is the way of Kriyai. For those in Yogam they shall burn their karma through intense austerities and meditation.

Having dealt with the karma that gave us form, thought, and drives us into action, with a renewed purpose we move on to renew our body. This is aided by the consumption of herbs that the Siddhas send along as we make headway and progress. I am fortunate to have great souls help me collect these herbs prepared timely by Siddha practitioner Arivan and bring them over. Taking Agathiyar Kuzhambu, a purgative for instance brings the three dosas to a balanced state besides ridding the body of toxins and impurities accumulated over the years. Taking the herbs Karisalai and Kapha Sura Kudineer, it expells the phlegm that lodges in the throat causing death in an otherwise healthy person. Then Agathiyar brings us to strengthen our Soul Power or Atma balam through nurturing high virtues, doing good deeds, and engaging in worship which enriches the Self with positive vibes. "Purification of both the physical and the subtle body and removing the past Karma samskaras or impressions" paves the way for the divine to come and reside now within us. All the external worship that was focused in bridging the two realms of God and Man that saw God manifest as miracles and in other ways soon turns into inner worship, turning the sight and the spotlight on the Self or Atma.

The site http://www.thekundaliniyoga.org/siddha_yoga/experiences_stages_of_siddha_yoga.aspx gives a detailed account of the changes that take place within the sadhaka that we too can relate to.

"Depending on the accumulated impressions of his past Karma impressions and the diligence with which he practices meditation (Sadhana) he will likely have amazing spiritual experiences on his way to Self Realization. Throughout this journey, although the Siddha Guru will always be there for specific guidance, the initiate will be guided automatically by his own awakened Kundalini energy (kundalini is an intelligent cosmic energy that knows about the Siddha yoga sadhak more then the sadhak), especially during the conduct of his siddha sadhan. Consistent and diligent practice of meditation will gradually result in the opening and cleansing of the spiritual pathways (Nadis) needed for the Kundalini to eventually find its way to the Sahastrara Chakra (spiritual center in the brain) resulting in the Siddha yoga aspirant’s awareness merging with the Chaitanya, i.e. the siddha sadhak achieving Self-Realization, and eventually, liberation."

We are told that "The initiate experiences only those activities/feelings/sensations that are uniquely essential to his spiritual progress and they are different for each Sadhaka." 

"While no two initiations will have the same set of spiritual experiences on the road to Self Realization, most aspirants will go through four stages. While each stage has unique characteristics that define it, the transitions between consecutive stages are not distinct or abrupt, with one stage gradually blending into the next one."

 The author defines four stages in this quest.

1) Initial Stage of Siddha yoga (Arambha-avastha) 

"He will feel Prana in everything he touches with his skin. He will get a whiff of Prana in everything he smells with his nose. He will sense Prana in everything he tastes with his tongue. And he will hear the sound of Prana in everything he hears with his ears. In other words, he will begin to sense the entire material universe as manifestations of Prana Shakti."

In short, his senses are enhanced. He takes on a Suddha Deham, dropping the impurities that accompanied his former Asuddha Deham. 

2) Second Stage of Siddha yoga (Ghata-avastha)

"In this second stage of Siddha yoga, which usually overlaps with the first, the aspirant gradually begins to lose interest in material desires and begins to develop a sense of detachment from worldly attractions. This does not mean that he has to, or will, give up on material things (Samsaric). He may continue to live in the material world if he so chooses, but he will begin to develop a sense of non-attachment to material things."

"While the First Stage results in the aspirant feeling Prana within himself, the Second Stage leads the aspirant to sense Prana in everything. It is at this stage that he truly experiences the all-pervading universality of the Divine."

"By this time, many of the physical experiences will have been diminished and the aspirant will find himself sensing Prana within and outside himself, not just during Sadhan but at all times."

3) Third Stage of Siddha yoga (Parichaya-avastha)

"His perspective of the universe changes to where he constantly sees the universe as nothing but a manifestation of Prana. He sees that oneness in everyone and everything." 

This is what Ramalinga Adigal meant when he told me I shall come to know if the Prana dwells, lives, and travels in me or if I live in the Prana. In other words, its akin to what Agathiyar told us that he was the prapanjam and the prapanjam was in him.

"At this stage not only does the aspirant experience the universality of Prana but he is also able to begin to exert control over it. He develops an ability to exhaust all the accumulated Karma of his previous lives without having the necessity to be reborn again and again. As a result he reaches the status of Siddha which enables him to gain extraordinary powers (Siddhis) including the ability to awaken the dormant Kundalini Shakti in others. He achieves his goal of Self-Realization, and having done so, can choose to continue to live in this world as long as he desires or to liberate himself from it at will. He is no longer an “aspirant” but is now a true “Yogi”. Some yogis choose to dwell in this state for extended periods with the goal of helping others achieve Self-Realization. Others move on to the next stage of Liberation (Mukti)."

4) Fourth Stage of Siddha yoga (Nishpatti-avastha) 

"This is the forth and the final stage of siddha yoga, where the siddha yogi, having achieved Self-Realization liberates himself from the cycle of birth and death. He achieves a state of bliss (Samadhi) where he is completely beyond the physical confines of this universe. He feels neither hunger nor thirst, nor heat nor cold. His Awareness no longer dwells in the material, but constantly resides in Prana. When he chooses to depart from his body he does not need to be reborn and his Awareness stays merged with the Chaitanya forever."

 "He rests in his own essential nature – Self (the Atma-swaroop)"

Could we sum this up as gaining the Pranava Deham?

WHEN HE SHOWERS HIS GRACE 1

Agathiyar came as a guru and meticulously lead us through the many experiences in life that would be relevant to a seeker, aspirant, or student on the path of the Siddhas. Rather than have us go after the lures of the world seeking pleasurable experiences from it, he mapped the journey and provided the much-needed experiences for us. He devised the method and the practice and had us follow them. To those who heeded, they saw much progress. To those who were still lured by the bright lights of the life they were living, he had to put his foot down finally and warn them of the consequences of wasting a rare opportunity to join the folds of the Siddhas, having come this far effortlessly.

After reaching the feet of Agathiyar all things come effortlessly. Rather than having to look for a subject to write, squeeze the brain, and looking for the right word to express the idea previously, the writing becomes effortless now. Sitting in contemplation is an ease these days. Attention to the breathing comes without effort. Peace and calm sets in immediately. Ain't this what we are all seeking in the end? All these were possible by just listening to him. The only mantra we know these days is Nandri or Thank You.

What is his aspiration for us? To become a Siddha like him. For that we need to drop our individual wants, desires, and ambitions, be it of the material world or that of religious status or spiritual in nature. Dropping the search for excessive material gains in all our ventures; dropping the desire to head groups, societies, and associations that tend to pull us further into its operations; dropping the habit of seeking every godman who comes by and awaiting his blessings; instead, he had us live a satisfied and fulfilling life; work alone on the Self; give a helping hand to those in need; have faith in the guru rather than others to uplift us to his stature. We began to see results. Breaking our dependence on the association we move within to explore the inner chambers of our heart and soul. Breaking ground in this venture we return to society to lead the others who come along, interested to know. He is then a Jeevanmukta and a guru to others. The guru's work is done if he can groom a single soul into becoming another Siddha. Hence Agathiyar, Ramalinga Adigal, Supramania Swami, and Tavyogi are trying their best to bring us out of our delusion with the world around us to see beyond it and realize the truth that is veiled heavily. Giving us the tools of Sariyai, Kriyai, Yogam, and Gnanam, they await our arrival eagerly as a fully accomplished student first and then to take on the role of a guru himself.

The day we take the stage and receive the scroll in the midst of all the Siddhas, the Rishis, and the deities is the day of joy and recognition in both our achievements and their teaching. Shall this day dawn on us all? We shall have to wait and see.

THE HOLY HEART 2

Bhagavan Ramana is quoted in https://hridaya-yoga.com/hridaya-yoga-articles/what-is-hridaya-the-spiritual-heart/.

According to Ramana Maharshi, the great Advaita master, “The godly atom of the Self is to be found in the right chamber of the heart, about one finger-width’s distance from the body’s midline. Here lies the Heart, the dynamic Spiritual Heart. It is called hridaya, is located on the right side of the chest, and is clearly visible to the inner eye of an adept on the Spiritual Path. Through meditation you can learn to find the Self in the cave of this Heart."

When we withdraw the senses (pratyahara) and center ourselves in the chest area, looking for the deepest aspects of our being, we start to search “the interior” to the detriment of “the exterior.” In this way, we pass from the usual “conquering” attitude of the mind to a receptive, contemplative disposition. It is a kind of surrender, which implies lucidity, discernment, vigilance. 

In Christian spirituality, entering the heart consummates the divine and the human.

In the domain of the Heart, most of us are somewhat or entirely illiterate. “The intellect of the Heart” does not function by formulating abstract concepts and does not reach conclusion through deductive reason. It understands Divine Truth by means of immediate experience or intuition. We "understand clearly that the essential awareness of our own being is not a function of reason. It is not the mind or a product of the mind, nor is it ordinary thoughts, but it is a radiance emanating from the region of the chest." We just need to watch this radiance. 

The Heart knows through surrender, trust, and joy. Coming back to the Heart, all the vain noise of the world is quieted. The Heart is a sanctuary of silence. There, in the most sacred intimacy and solitude of the “cave of the Heart”, the moods of individuality fade away and the consciousness of unity is revealed. There, the world and man are one. So, in a paradoxical way, the solitude and intimacy of the Heart reveals the essential Unity of all existence.

Swami Ramakrishnananda quotes Sri Ramakrishna: "As long as man remains outside the lotus of his heart he has to wander in search of pleasure in vain, but once he goes inside it and tastes the nectar of divine communion; all his wanderings cease once for all. Realizing God in the heart he is in a state of bliss." "What indescribable bliss comes to him when his soul is in direct communion with God!", he asks. Rohit Mehta writes in "The Creative Silence", The Theosophical Publishing House, 1957, "Reality always is, it has not to be brought into existence. Because there are screens hiding reality," we do not discover it. "It is only as veil after veil is rent asunder that the reality comes to view", exactly what Agathiyar and Ramalinga Adigal mentioned to us too. This path is not of finding something anew or a path of discovery. It is an unveiling of something that is already there. Once we see our true nature we are enlightened the very moment. When many pay to attend classes that teach how to open the heart, as Tavayogi used to say that we got to come into the company of the Siddhas quite easily, without the hardship that he and many others went through, the heart chakra was opened by the divine itself, asking only one thing from us - that we surrender to him. We are blessed indeed. All these is possible only by the grace of our Gurus, through masters both ascended or unascended as Djwal Kul says and the consent of the divine.

After having hibernated in the dark dungeons and caves or Kugai of the heart chakra, Agathiyar, our Parama Guru came within the confines of our hearts that was the abode of Kuga (Lord Muruga), bringing in the light of knowledge and illuminating the space, to reveal the magnificent splendor and majesty and golden hue of Lord Muruga, the embodiment of Gnana. Lord Muruga himself on his part came through a devotee and told us that he was giving us something that day after we had conducted puja at the home of a devotee. He strictly told us that only those who had surrendered should step up and hold his hands to receive his initiation. Before he could give us that which he had come to give, he asked us to open our hearts and let him in. To those who held on, he asked them to let go. As we all stood in line to receive the initiation from Lord Muruga again he asked of us if we had surrender completely. Only after getting us to drop all fears and doubts and after we committed wholeheartedly in opening up our hearts, did he come within to take his dwelling. There was no mantra nor practice given instead Kuga broke the shackles that have bound us for ages, breaking the chain of ignorance and shredding the veil of illusion or Maya, awakening us from the sleep of ages. Henceforth it was no more a matter of our effort in scaling and climbing but the divine lifting us. We just needed to sit in silence and all else shall take place.

Having hibernated for ages, the Guru has come to awaken us and lead us to the next level. Let us take his hand and invite him into our hearts. We have come to do his work but have forgotten our purpose and deviated. He has come to remind us. Time and again the guru drops by to remind us of the promise or obligation towards the divine. The divine asks of us to admit him into our hearts so that he could do his work through us. As Sri Ramakrishna explains, "When the mind learns to dwell there (at the heart chakra), man experiences his first spiritual awakening", the veil of illusion that had us believe that we were separate is pulled aside and Reality, our real self, is shown.

Hence we cannot possibly try to understand these states merely by reading about them but need to experience it. We have to empty the Self of all previous learning first before coming to experience the truth that dwells and shines in the innermost cave of the heart. With the knowledge and experience gained from external means as we enter the inner corridors of the heart, we come to drop each, negating them as false till what prevails is only the truth. To find the Self in the cave is to find Kuga (Lord Muruga).

THE HOLY HEART 1

Dr. Zhi Gang Sha in his book "The Power of Soul", Atria Paperback, NY, 2009 wrote the following.

"In one life you may learn many lessons and you will gain some wisdom from them. In hundreds of lifetimes, you will learn many lessons but you will gain much more wisdom. Your soul will gain more and more intelligence. A soul has intelligence in all its lifetimes. A soul has wisdom and knowledge in all its lifetimes. Your soul is the greatest resource for your intelligence. To realize this is the first step. To receive soul intelligence, wisdom and knowledge to transform your life is the second step. To develop your soul intelligence, wisdom and knowledge further is the third step." 

We are reminded by Dr. Zhi Gang Sha that "If one does not move one's soul life further during one's physical life it is a great pity." We are asked by Ma, Aiya, Agathiyar and Ramalinga Adigal repeatedly to seek experiences in the outer world first and then move within into contemplation and meditation to seek inner experiences that are entirely beyond this world. Thomas Moore in his book "Care of the Soul", HarperCollins Publishers, 1992, wrote, "Renaissance Neoplatonist said that the outer world serves as a means of deep spirituality and that the transformation of ordinary experience into the stuff of soul is all-important." Moore adds, "Just as the mind digests ideas and produces intelligence, the soul feeds on life and digests it, creating wisdom and character out of the fodder of experience. The soul needs an intense full-bodied spiritual life as much as and in the same way that the body needs food." This is what Agathiyar, Ma, and Aiya have been repeatedly telling us too.

The soul comes to learn and grow from its experiences. The spirit of God is in all things and we learn to pick up the essence of these individual spirits in his creation. Having collected sufficient experience for it to grow, the soul then shifts into a silent mode contemplating on all that it had absorbed and begins to digest them while in solitude. Having done with the absorption, it takes on a new perspective of the world and returns to address the world and its issues from a different angle, and to educate others on true living, sharing the wisdom gained from its period of hibernation and silent contemplation. These evolved souls who are Jeevanmuktas become gurus in the eyes of others. 

R.Venu Gopalan writes in his "The Hidden Mystery of Kundalini", Heath Harmony, 2001, "After completing the cycle of all the eighty-four lakh yonies the soul takes rest in the purest heart of the Lord himself. To keep the soul from accumulating the burden of piousness and sin, Lord himself decides on the concept of repaying back all that is taken and all that is to be given so that when the soul rejoins with him it is pure. So when we go through tough times understand that it is the love of God in wanting to see us rejoin him in its purest state, he sees to it that we do not accumulate further burden or karma and wash off or burn whatever remaining, facing these tough times boldly. In these times of Covid-19 pandemic where many jobs were lost and businesses closed, be grateful for the good times the Lord gave us and pray that he gives us the strength to shoulder these trying moments and bad times. 

P. Thirugnanasambandhan in his "The Concept of Bhakti" published by the University of Madras, 1971, leads us into an understanding of the soul and its evolvement or rather detachment from all previous actions and the thought of being the doer. 

1. (Sariyai) The soul inspired by the highest goal of communion with God passes gradually from one stage of spiritual enlightenment to another. Starting from the first rung of the ladder, as the servant of God, the soul practices Carya, consisting of external duties such as cleaning and lighting God's temples, adorning the images of God with garlands, praising God and attending to the needs of devotees. For these deeds, the soul is rewarded with Saloka or dwelling in the region of God.
2. (Kriyai) From being a servant, the soul in the Kriya stage becomes a son of God and renders more intimate service than before, such as invoking God's presence, serving him with love and praise and other acts of service like Sivapuja, besides attending to the burning of incense, collecting flowers, etc. the reward for service of this type is Samipya or dwelling near God.
3. (Yogam) In the next stage of Yoga, the Sakha Marga the soul becomes the friend of God and thus is nearer God. Withdrawing its senses from the material objects, it concentrates on the contemplation of Siva. This is rewarded by Sarupya, which is to have the same form as Siva but not the essence.
4. (Gnanam) The soul has to progress further in the Jnana Marga to reach the final goal of Sayujya from where there is no return. Sayujya is a state of the union of God and soul, a mysterious union of either so that God and soul exist with their respective attributes, the former as the source of bliss and the latter as the recipient of the same.

It has always been a journey of moving from the external into the internal. But sadly we remain stagnant in the external shackled by its pleasures. Making us know this truth, we were brought to traverse these stages too. Lately, Agathiyar and Ramalinga Adigal have been asking us to go within, some 18 years later after he engaged us in Sariyai, Kriyai, and began us on the preliminary stages of Yogam. These days we see some urgency in him driving us to carry out his bid, doing things that he did too. He made us worship his image in the granite and metal paying homage to the element earth; he made us worship the water in the Purnakumbham and the Holy rivers paying homage to the element of water; he made us light the sacrificial fire Yagna or Homa paying homage to the element of fire; he made us observe the breath paying homage to the element of air, Prana, and now has brought us to sit silently absorbed in the element of space not of the mind but of the heart. Tavayogi very aptly wrote the following when I asked him to autograph his book "Andamum Pindamum" - "Aandavan Uraigindra Edam Thangal Ullam, Athuve Payanathin Thodakkamum, Mudivum" when translated meant, "Erai lives in your heart, from where the journey starts and ends too."

ERAI COMES IN MANY FORMS 2

When I came to Tavayogi he told me one has to wait for 12 years for the guru to actually give him a "teaching". I did not understand the significance of that statement then. Today I understand that what he meant was a single teaching, word, phrase, or koan that is given to each student, which stands apart from other guidelines and practices that come as teaching to all from the guru. This one teaching shall change the student in a specific way. This single teaching will mold him into a special person. 

Since the day I met Tavayogi in 2005, he never acknowledged me as a student. He addressed all who came to him as his son and daughters. It was only we who were claiming him as our guru. Then the day came after 12 years when he was in Malaysia in 2016. As we all gathered around him to listen to him speak during an event "An Evening with Tavayogi", that AVM organized only for the few who followed closely the teachings of his, I was surprised to hear him say that I knew how to respect a guru and acknowledged the relationship openly. I guess I was blessed to hear him say that before he went into samadhi the following year. It was not that I expected anything from him, but it was nice to be told that we qualified as his student. It pleases me that both he and Mataji have numerous times appreciated this blog too. 

Erai has to come as a guru. There is no other way about it; neither is there another way for him to interact with us. Even if he were to come in the forms that we are shown as depicted in pictures and statues, we would reject him telling ourselves that its a hallucination of the mind. We would refuse to believe that he would come in this age in these forms. That is our state of the logical mind. Erai comes as a guru not to bring us to worship him forever but shall bring us to his state or even excel him in stature. Agathiyar brought us to worship him so that one day we shall become the object of our worship. I guess this explains a question that was put to me: "Why does God or Siddhas ask us to worship them?" Today he has asked us to drop all forms of external worship and to connect with the soul or Atma that resides within us. He has asked us to know our Self (the Jeevatma) first before attempting to know him (Paramatma). This is the mystic union.

Going by Agathiyar there seems to be a sudden urgency now in walking the path; nay its no more a walk now, it is running towards the goal. G. Valmikanathan writing about the three portions of the way that Ramalinga Adigal journeyed in his quest to know Erai in his book "Makers of Indian Literature - Ramalingam" published by Sahitya Akademi (e-book at http://www.vallalar.org), describes the last portion as the unitive way. He writes that "The journey is characterized by a sense of urgency. The pilgrim, in this part of his journey, begins to walk fast, then breaks into a loping trot, finally, gallops on with increasing tempo towards the beckoning smile and the outstretched arms, and is soon locked in an eternal embrace with the beloved, the eternal being, the Godhead, the ground of all being. The journey in the unitive way is composed of several factors of experience. Recollection and quiet, contemplation, ecstasy and rapture, dark night of the soul, and unitive life."

Henry Wei in his book "The Guiding Light of Lao Tzu", Synergy Books International, quotes Rabindranath Tagore on this mystic union: "The Paramatman, the supreme soul, has himself chosen this soul of ours as his bride and the marriage has been completed." Ramalinga Adigal composes a beautiful song of how his Lord had told him to prepare for this bridal marriage or mystic union an hour before the event takes place. 

If the purgative way needed one's efforts to prepare himself, dropping all desires and attachments, and purging the self of all imperfections and shortcomings, he takes the step onto the illuminative way where illumination, knowledge, and gnosis awaits him with the grace of Erai. Henry Wei calls this last stage - the mystic union  - that takes place at the end of the journey. "The mystic union represents the unique experience stemming from "the flight of the alone to the Alone" as the famous mystic Plotinus has so well expressed. Unfortunately, it cannot be easily attained much less isolated and measured and experimented upon in the laboratory. Its actuality is entirely based on the experience and confession of the mystic themselves who were completely convinced of its authenticity." Hence it has to be experienced to be known. No amount of description in writing or spoken words shall do justice and convince others. As Henry Wei describes the skeptics' point of view: "Some skeptics have maintained that the mystics are victims of hallucination or self-hypnosis", even if one were to have gone through this stage others shall doubt, question, and challenge them calling it a hoax or hallucinations. Hence they choose to remain silent, forever merged in the bliss. As Svāmī Chityānanda Sarasvatī writes in her blog https://www.quietkarma.org/spiritual-masters/the-benefits-of-studying-the-lives-of-saints-part-2,

Most enlightened beings don’t become famous. They live quiet lives outside the notice of others. Most of them don’t even become teachers of any great status. Persons of quiet, unrecognized holiness do not attract crowds. They don’t get written into history. And yet, they exist.

Agathiyar has come down sternly on many to leave their old ways. For one who went to all saints and gurus and masters, he pointed out to him that he too had the potential to be a guru, hence having him stop his visitations, searching and seeking. For another who amused himself in talking and discussing about the Siddhas at length, he was told to put into practice whatever he was taught. For another who gave reasons not to do his askings, he came hard on her telling her that all that is done on time shall bring the desired results and not otherwise. To another who was not serious about his practice, he came down hard on him telling him to stop the child play. To another who was strongly cemented to the deed of doing charity, Agathiyar told him that this too shall pass for he has to go within eventually. As the path narrows, we are asked to patiently take in the hardship and pain that comes with this internal transformation. We are assured of the light at the end of the tunnel. As the path narrows, we have to move one at a time instead of in rows or in formation or groups as we took too Sariyai and Kriyai. The path and the gate or opening at the end of it is just large enough for only one to traverse at a time. Having shown all the miracles outside that he possibly could show us within the limitations of space-time, he has asked to see many more miracles take place within, this time without any limitations or beyond all limitations.