Pon. Govindaswamy in his book "The Occult Hierarchy and Spiritual Dynasty - The Inner Government of the World" or "திருச்சிற்றம்பலம் என்ற சிற்சபையும் பொற்சபையும்", Bharath Book Bureau, Chennai, 1970, writes,
Spirit or Pasu is one. When seen as matter it is called an atom, when subtle it is known as the soul. Souls evolve from the elemental kingdom to the mineral kingdom. From the mineral kingdom, it evolves to that of the vegetable kingdom. It further evolves into the animal kingdom. Then it stands at the threshold of the human kingdom. The man then evolves into Jeevan Mukta. The Jeevan Mukta proceed to become Devas. The Devas eventually reach the state of the Divine. The souls evolve accordingly to the law of evolution.
உயிர் அல்லது பசு ஒன்றே. சடமாகக் காணும்போது அணு என்றும், சித்தாகக் காணும்போது ஆன்மா வென்றும் வழங்கப்படுகின்றது. ஆன்மாக்கள் பூத வர்க்கத்திலிருந்து தாது வர்க்கத்திற்கும்; தாது வர்க்கத்திலிருந்து தாவர வர்க்கத்திற்கும்; தாவர வர்க்கத்திலிருந்து விலங்கு வர்க்கத்திற்கும்; விலங்கு வர்க்கத்திலிருந்து மானிட வர்க்கத்திற்கும்; மானிட வர்க்கத்திலிருந்து ஜீவன் முக்தர் வர்க்கத்திற்கும்; ஜீவன் முக்தர் வர்க்கத்திலிருந்து தேவர் வர்க்கத்திற்கும்; தேவர்க்கத்திலிருந்து கடவுளர் வர்க்கத்திற்கும் பரிணாம நியதிப் படி பரிணமித்து வளர்ந்து கொண்டே போகிறது. அதாவது ஆன்மாக்களின் பிரஞ்ஞை உணர்வு விரிவடைந்து கொண்டே போகிறது. இந்த ஆன்ம வள ர்ச்சிக்கு எல்லையில்லை
As it progresses the soul's consciousness expands taking in its experiences at each juncture of the evolution. This was clearly stated by Saint Manickavasagar in his Sivapuranam. So the idea is to merge the individual spirit or Pasu with the Pati or the divine spirit, the individual soul or Jeevatma with the Paramatma. The soul gains this knowledge as it achieves the state of a Jeevan Mukta.
From https://www.thehindu.com/society/faith/siva-the-supreme-lord/article34320911.ece we learn,
In samsara, the awareness of atma is restricted; but it attains fullness in the mukti state. Ignorance is caused by the sorrow of birth and jnana can remove this. This is gained by Vedanta knowledge that points out Siva as the goal to be attained.
From the "Metaphysics of Saiva Siddhantam - Sivagnana Boodham" by Thiruvilankar Canagarayar, l96l, we learn further,
Jivan Mukta is one who has attained Pati Jnanam, the Divine Knowledge. In order to achieve complete purity, the Jivan Mukta should become one with the Lord, just as He is one with him. Jivan Mukta is one with Siva. Further he should do all acts in obedience to His orders, and whatever he does should be reckoned as the acts of God, and not of his own. This is called “Erai Pany” (Service to God).
This was what was decreed to Arjuna on the battlefied by Lord Krishna too. The discourse was between the individual soul and that of Paramatma. From https://www.newworldencyclopedia.org/entry/Arjuna we are given an insight into the relationship between Arjuna and Lord Krishna.
Together, the inseparable friendship between Krishna and Arjuna represent the cosmic inseparability of Brahman and atman, or the essence of the universe and the soul, one of the fundamental ideas of Hinduism.
"Metaphysics of Saiva Siddhantam - Sivagnana Boodham" states the means the Jeevan Mukta merges with the Paramatma.
If the Jivan Mukta meditates on these five letters for a long time, Kundalini will be stimulated and will pass through the Atharas, the centers in the nervous system; and reach Sahasrara in the forehead. By this meditation, all the Malams will be destroyed by the Sakti of Siva, and Siva will appear to him in the form of a light. The soul becomes united with Siva. Then he recognises that “Siva is He".
The Malams are considered Pasam which adhere to the soul and they are anava, karma, and maya. From https://www.thehindu.com/society/faith/siva-the-supreme-lord/article34320911.ece we learn further,
Siva is the creator of the entire prapancham including the Trimurtis. The prapancham is His sarira. He controls the jivas who are the Pasu and He is not affected by Pasa or Pasu. The sadana advised is worship and meditation on Siva who alone can cut the bonds attached to the immortal soul.
Of the seven stages of evolution as revealed by Pon. Govindaswamy, before the soul attains the divine state, the Jeevan Mukta evolves further progressing along margas or paths and attaining a further seven advanced states or portfolios. Of the seven one of it is membership to the Occult Hierarchy and Spiritual Dynasty. Joining this lineage of spiritual masters, while still remaining on the face of the earth, the Jeevan Mukta takes up the post and the task of bringing others to their fold. This is what the Siddhas do, trying their very best to bring us into their fold, their path, and the way, helping to erase past karma through numerous means, escaping from its clutches, and so that we break the cycle of birth and death, and permanently join these spiritual masters in carrying out the divine will. For one who carries out the divine will, no karma attaches. He is freed. And so as we progress on this path of evolution, it is expected of us and our responsiblity too to help those souls in the lower stages of evolution to attain the higher states too. This was very clearly mentioned in the Tenets for Mankind presented by Agathiyar at the Tamil Sangam of the past era.
ஜீவன் முக்தர்களுக்கு மேற் கொண்டும் வளர்ச்சிக்கான ஏழு விதமான உயர் பதவிகள் அடையும் மார்க்கங்கள் உள்ளன. திருச்சிற்றம்பலத்தின் திருக்கூட்டத்தில் சேர்ந்து இவ்வுலகில் தங்கி அதன் அந்தரங்க அருளரசாட்சியில் பதவி ஏற்று இறைவன் சங்கல்பத்தை அறிந்து உலகில் அவனது ஆணையை மேற்கொண்டு செயல்படுவது அதில் ஒன்று. சில ஜீவன் முக்தர்கள் தமக்குக் கீழ் படிகளில் உள்ள ஆன்மாக்களை மேல் நிலைக்குக் கைத்தூக்கிவிடவும் இறைவனின் பரிணாம நியதிக்கான ஆணையை மேற்கொண்டு நடத்தவும் இவ்வுலகின் அந்தரங்க அருளரசாட்சியில் பதவி யேற்று பனி செய்யத் திருச்சிற்றம்பல திருக்கூட்டத்தில் சேர்ந்தனர். அவர்களே மக ரிஷிகளாவர் இவ்வாறு விகாச முறையில் பரிணமித்துக் கொண்டு போகையில் மேற்படியில் உள்ளவர்கள் கீழ்ப்படிவில் உள்ளவர்களைக் கைதூக்கி விட வேண்டும் என்பது நியதியாகும். ஆதலால் நாம் மேல் நிலைக்குப் போக வேண்டுமேயானால் அதற்கு ஒரு சாதனம் நாம் நமக்குக் கீழ் நிலையில் இருக்கும் ஜீவர்களைக் கைதூக்கி விட வேண்டியது நமது இன்றியமையாத கடமையாகும்.
P.Karthigayan writes in his book the "History of Medical and Spiritual Sciences of Siddhas of Tamil Nadu", Notion Press, 2016,
"According to ancient literary records of the Tamils, the Sangam 1 was an organization of 4449 poets in total: of whom Gods (Siva, Kumaran, Kubera), immortals (Agathiyar, Mudinaagaraayar) and mortals (kings, poets, and prominent people) were 549 in number, and the rests of them were members of their literary assembly."
He writes that the immortals guided the kings on uplifting their subjects. He says "The immortals formed the folklore, while the long-lived preserved them in the form of stones, clay tablets, papyrus, palm leaves, and these later were rewritten in modern scripts by bards and priests, as literature and epics, that became a history of the respective civilizations. The Gods, immortals, and long-lived were in due course included in religions of their respective societies." This tradition of documentation seems to have been continued by the Chola king who reigned from 985–1014 ce where he had numerous sacred texts collected and compiled and kept them away save for generations to come.
The Siddhas thrived to elevate the human species to that of the nature of the Gods. Agathiyar presented the 5 tenets to mankind at the Tamil Sangam, so that mankind shall gain salvation. This is true of them for till this day they have never given up on us although we tend to give up on them in the face of adversities. Agathiyar is said to have initiated human societies of that era into the age-old cultural order known as the Siddhar Neri. He imparted wisdom to its people and passed on the knowledge of medicine to many. P.Karthigayan points out that the Siddhas could achieve much during their times as they were bestowed with the gift of "performing spiritual, medical, and scientific marvels". "They claimed their presence in all locations, interacting with people over various periods of time", made possible due to their long life spans, and a result of attaining immortality. P.Karthigayan says that the Gods, immortals, and long-lived kings, and scholars "had chiseled and shaped the society then." We now understand Agathiyar's disappointment on seeing the present society and lamenting to us that no one follows the Siddha way of living.
The 5 tenets list the purpose of the soul in finally attaining the much desired state that is yearned for that of a human birth that is considered rare and that only comes by after thorough "consultation with the lunar forefathers and their angelic hierarchies that co-exist with us down here." But there are souls we are told that come neither with a purpose nor to evolve further but only to live out their karma. These says Agathiyar are the Bhogis bent only on living a life of pleasure or suffering as their karma deems appropriate. They do not evolve, do not contribute and perish at the end of their lifespan without living a trace of their existence that can be considerd a purposeful birth.
Agathiyar says that man has to first and foremost understand his purpose in taking birth. With his purpose known, he should come to thank the divine creator or energy that brought forth his birth, each divine in nature, each a buddha only if he realizes it. Having thanked the divine creator he gives thanks to all the caretakers both seen and unseen, in the present and the past. Then he is obliged to "dutifully aid and help, the ongoing evolution of all co-existing human beings." Finally he is dutifully bound to extend this aid and help, towards "the ongoing evolution of all co-existing beings and entities, existing upon the lower levels of the evolutionary ladder, dutifully supporting the manifested matrix or prapanjam."
I came to know about this 5 tenets from Vashisht Vaid's post on his blog https://holysageagathiyar.com/. It came as an assurance and endorsement to us that we were on the right track as we were already engaged in carrying out all that was mentioned. We have the method, the 5 tenets, gifted to us and already in the palms of our hands yet we are looking out and far for a means to salvation. Let us uphold Agathiyars 5 tenets for a purposeful life for now. He has spoken about the next state, that of a Jeevan Mukta or a Siddha that is waiting for us, if only we make the effort to comply with the tenets. Agathiyar in finally revealing what we are to ask of him pointed us to ask for this state that of teaming up with the lineage before us and doing God's work. The ultimate asking dawned from within in those silent hours of contemplation and meditation in the midst of the Siddhas. It dawned on me that to seek his kingdom and to be one with his entourage (வாழையடி வாழை என வந்த திருக்கூட்டம்). This wish was put forth. Ramalinga Adigal came to endorse that this is what one should ask for. It is the ultimate yearning and desire that one should have. Instead of singling out and prioritizing our desires, and asking from this existing long list, with the entry into their ranks, all that is listed and everything else shall come into being and within our reach. This is the state of mukti often spoken about that one has to desire to reach for, where the individual soul or Jeevan attains mukti becoming a Jeevan Mukta.
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. It is indeed all about raising the consciousness. We take repeated births to raise our consciousness.
Agathiyar narrates a story.
When his nation was facing severe drought and food shortage, a responsible king left the comfort of his palace and set out alone in search of any wise man who could show him ways to overcome his nations’ dilemma. The king in doing so lost his way and found himself in the woods. Fearing for wild animals that might prowl the forest at night, he climbed a tree and perched on the tree branch waiting for dawn to break. During the night he was awakened by voices below. On peering down from the tree branch 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 him. 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.
Seeking the one mentioned by the Yogi, the king comes upon the young man who had accompanied the Yogi earlier sitting alone 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 fit into the said role.
Night set in and the king climbed up a tree to spend the night as he did all the nights. He was rudely awakened by loud voices this time. He observes from atop the tree branch. A group of decoits had robbed his subjects 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 are forced to steal to feed their families. They inform him that evil has taken an upper hand in the face of the calamities, hunger, and famine and in the absence of the king. They confess that they had to resort to thieving to keep themselves alive. The decoits seeing him clad in the princely robes mistake him for a merchant. They relieved the king of all his belongings and clothing before leaving him with only his undergarment.
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 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 out of his deep meditation 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. He then took a vow not to leave the temple. He took the sole brass lamp to the lake and gave it a good wash and brushing. 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 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 the king fainted on many occasions due to extreme pain and torture, he pursued.
On a similar note, I was surprised to see Supramania Swami physicall and emotionally moved when he saw the flame he lit at his kudil had died down. He told me he had managed to keep it going all this while.
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.
Radhanath Swami in retelling the story of Dhruva in his book "The Journey Within - Exploring the Path of Bhakti", Mandala Publishing, 2016, recounts a similar change in ideals or motive of the young saint. Despiced by his stepmother he leaves the palace "vowing to attain a kingdom greater than his father's." Learning yoga asanas and meditation from sage Narada, he achieves samadhi. Lord Vishnu appears before him telling him to ask for anthing he desired.
"Dhurva had begun his yoga practice craving wealth, power, and revenge but meditating on the Supreme Beloved had lifted these burdensome feelings from his heart. He felt foolish for ever thinking they were important."
When Lord Vishnu asked him "What about the kingdom you wanted?" he replies "By you grace I have discovered the rarest of jewels in your love." This is the evolution and transformation that man should seek. The soul has evolved.
Continuing Agathiyar's tale of the king, one fine day, upon waking up, the king is surprised to see people gathered around him. They tell him, that they are from the neighboring kingdom (his kingdom) and relate to him what had taken place, not realizing that he was their sovereign. They told the king that they were directed to meet a Maha Yogi at this temple by a Yogi. The Yogi had asked that they convince and bring the Maha Yogi to their homeland and have him engage in some rituals that will reverse all the atrocities committed, bring on the rain that will make the land become fertile again. The king replied to them that there was no Maha Yogi at the temple. He told them that he was the only soul around for miles. But they insisted that he was the one identified by the Yogi and referred as a Maha 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. His citizens pleaded that he follow them, bless their homeland, and bring the much-needed change to their homeland and to inform them of the whereabouts of their long lost ruler. 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 one 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 in the audience. 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 burns continuously is not an extraordinary feat, burning by itself, but when it lights up the lamp next to it, that is 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".
