SIDDHA HEARTBEAT

At times I ask myself why I am explaining on behalf of the Siddhas? I am not their spokesman. But are the Siddhas going to come and defend themselves? Why do I do it? Won't we go to the rescue of our father, guru, partner, companion, or our children? That is how my relationship with them has turned out to be. When we have come to understand them we cannot sit and watch others do damage to their name and reputation. I took it up to write about the Nadi extensively in numerous posts at the beginning that some wrote to me asking if I read the Nadi. I had to reply to them that, "No I am not a Nadi reader nor do I have Nadis with me." The reason I wrote was that I saw many damaging opinions spread around on the net and social media based on several individual's bad experiences either at having been conned or felt cheated by Nadi readers. Tell me in which basket there is not a bad apple or in this case in which field or career there isn't a crook?

I came to the defense of the Siddhas out of love for them. I could not see the good name of the Siddhas tarnished. That being the case I was pretty cautious and careful myself that my actions too do not taint their good name. It is hard and difficult to live by principles especially those laid by the Siddhas. We are trying hard to comply and please them. But at times I do go against them questioning their actions or inactions, the delays, etc. I do at times state my stand to them. The Siddhas have come to become a family. Tell me which family doesn't quarrel? Then we make up. That is how it is with the Siddhas too. 

Just as many are frustrated when things don't move as expected I too tend to push the Siddhas for answers sometimes for me and at other times for others too. But deep within I know that the Siddhas know best. If there was a delay it was for my own good. If I am suffering I know that they took on the pain and only had me suffer a little. I feel the concern, compassion, and love in them towards us. When we cry they too cry, for being helpless as karma has to take its course. However much they might want to erase the past and rewrite our fate and destiny at times their hands are tied. Nevertheless, I feel their presence during each moment of our lives. At times they travel ahead of us, and at other times stand before us, and yet at other times stand beside us and do stand behind us too. Traveling ahead they set the stage to our advantage or avert the impending danger. In standing before us they act as a force field taking on the bullets and saving us from the full impact of the collision. Standing beside us they keep us company through thick and thin. Standing behind us they keep watching over us. This is how they stay with us in and from all directions. They give us strength. They bring on pride and dignity. I am proud to be associated with them. Thus what do I give in return? A garland? The flowers are his. Prasad? The grains are his. The string of songs in praise of them? The songs are theirs. The only thing we can possibly give them is our time and effort. Then even time is a priceless commodity given to us by them. What is ours to really give them then? Effort. But even that is made possible only with the good health, both physical and mental that comes by their grace. We have absolutely nothing to give them back in return. 

Among the many acts of Aram or Dhanam or charity that we are accustomed to including Gho dhanam or donating cows, Anna dhanam or feeding the hungry, feeding the cows, feeding crows, Brahmana Bhojanam or feeding the Brahmanas or learned in the scriptures, and offering Vasthram or clothing, and feeding stray animals, to name a few, the Siddhas tell us that the greatest Aram is to speak about the Guru. Hence I continue to write sharing whatever little I have come to know with readers who follow the path of the Siddhas. Siddha Heartbeat shall be around till its last beat.  

BRINGING A CHANGE

In the face of suffering, having done all that is possible in their means, only then do some turn towards God. God comes into existence for them only then, for they had held to their might and strength that they were in control before. When some are pointed to the Siddhas and their Nadi, they come to know about their past karma as its cause and how it has brought untold sufferings on them in this life. They tend to ask if there is no free will and everything was determined beforehand or predetermined? They get this impression since the Nadi has all the answers. It is as if everything was foretold in the stars. Are we then victims of fate and destiny, they ask? How much has fate and destiny a hand in our lives then? They begin to question or rather condemn God and his laws for being unfair and unjust. They ask why should I be punished for something I did in a past life? 

Know that the divine laws are justified. God never errs. We need to look back and travel back to our habits and lifestyle, for instance. We had free will and a choice as to adopt the kind of food, whether we wanted to exercise or not, whether to associate with others and keep them company or stay away, etc. Live offers us choices at every moment. We never stood before God asking him what we should do. God never came into the picture. He was merely a picture framed up at our altar. Even if we stood before him our prayer would be to bless our endeavor, the start of a new business or venture, etc. Here we made decisions and want God to partner with us. In the event something goes wrong, we can always push the responsibility of making a wrong choice on him instead of accepting that we made a wrong choice or decision, etc. We do not own up to our mistakes or misjudgments but blame God. 

Then there are those who are very careful of the choices they make, the association they keep and take care of their health but suffer or suddenly drop dead too. A lady wrote to a local daily after her husband's demise stating that she could not accept his death as he was careful with his diet, went jogging each day, did Yoga, etc. She was asking how could he die? Many including my uncle are known to collapse while jogging. But we have to be grateful, as I was, that my father too was healthy till the very last minute of their lives. He did not suffer. Good health, till we take the last breath, is a boon. Life after 60, is a boon. Many come to me complaining about their ailments. But they fail to understand that as they age, their health fails them unless they take the necessary steps to keep fit and observe a proper diet. They do not do that, falling victim to the pleasures of the senses and eventually complaining that all is not right. My prayer is to be healthy and die healthy, not to be bedridden and dependent on others even for the very basic needs.

We need to appreciate and be grateful. Man goes from guru to guru, ashram to ashram, seeking numerous mantras that can bring health and wealth upon him. I believe the greatest mantra is that of thanksgiving to the Almighty for an opportunity to take a human birth that the saints deem rare, for a perfect body, for us to come to know about karma and giving us solutions, the means and the way and all the goodies that come our way or that we pile up and even to accept the brickbats thrown at us. Be grateful for the company we keep with, making sure that it does not pull us further away from the path that we have adopted. This path is made known to us by the Atma. It brings us into the path and brings us to the gurus on the path. Let not others divert our journey.

To the question as to why am I punished for something that I did in a past birth, we have to look past the events and see the teachings and learning. We learn then that if we want to stay away from what we are undergoing in this birth, the only way is to lead a righteous life in the present so that in the next birth if we are opportune to read the Nadi again, the Siddhas won't run through the same text listing our karma. Our slate will be clean then. Tavayogi says it beautifully in one of his talks. What we are in this birth is a result of our former birth. What we shall be in the next birth is determined by this birth. Bringing it within our limited scope of thinking we can deduce that what we are today is the result of yesterday. What we are going to be tomorrow is a result of today. Hence we can change our future if we conduct ourselves well today.

We might be able to change our past by many means or we might not be able to stop, defer, change some other happenings if the imprint of our past karma is too deep. Let those stubborn karma be. But we can surely make good use of the present moment to have the Prapanjam deliver a good verdict for us in the next.

Speaking about verdict, I just finished watching the movie "Jai Bhim". Though I could not stomach the brutality and the caste discrimination I watched it till the end. This movie shall help open the eyes of many to begin to see another as a fellow human being and not treat them like an animal or outcasts. But seeing the notes at the end of the movie I was saddened that though much has been done by an individual to bring changes to the system some bad apples, sectors, and things still do pursue, persist, resist or refuse to change.

I saw discrimination before my eyes in the Holy town of Thiruvannamalai when I was there in 2003. I had just come out of the hotel to make my way to the Annamalaiyar temple that morning. As businesses were opening up for the day, a clean and well-dressed man in a white shirt and dhoti, with the sacred ash on his forehead, whom I presume to be the owner of a shop lot, was poking a vagrant sleeping on the floor in front of his shop with his walking stick, using harsh words to wake him up. He seemed to forget that Annamalaiyar was witness to his action. Then back in Malaysia, as I was walking down the corridors of the shop lots a similar situation materialize before my eyes. The Chinese man whom I presume was the shop owner, raise one of the shutters to his shop to allow entry for him and his staff and left the other shutter be. He did not disturb the sleeping man even a bit. I learned that day that a town can be Holy but not necessarily the townfolks.

I had seen a hunched man with bandaged legs and a cane shop and cross the streets in my daughter's township some time back. As I was heading in another direction across the street, I drove off. Then I saw him come out of a Government Clinic another day. I thought that since he lived in my daughter's neighborhood I shall drop him off. But my wife had not seen the doctor as yet. He might have to wait. Just then another man picked him up. Some days ago, he practically came into my path as I drove out of my daughter's home to make some errands. He waved me down. I for one followed the rules of the SOP during this pandemic. I asked myself if I should drive off or pick him up. I saw that he had a face mask on and I had mine on too. The moment I stopped my car he tugged at the handle of the front passenger door. I came out and opened the rear door of my car and he got in with much difficulty. But I waited patiently. Only after we drove off did I ask him where he wanted to go. He told me "Kedai Makan" that meant the restaurant". That's when he told me he was going over to eat. I dropped him at the restaurant that he pointed to and placed some cash into his shirt pocket and drove away. I did not know if he was fully vaccinated or whether he had a fever. I did not know if what I did was right? After all, the man was not jaywalking. Neither was he window shopping. Being a widower he had to eat outside. I surrendered to the divine to keep us both well. 

Let us bring a change in us and in all the things we do as we usher the festival of lights Deepavali/Diwali.

PUPPET

When my elder daughter was growing up she used to listen to the many old songs that I played both at home and while traveling. She would repeat the lyrics, her favorite was "Neeyum Bommai Naanum Bommai". Now my 4-year-old granddaughter is singing it. While listening together just moments ago, she asked me why the singer mentions everyone as a puppet? I began to draw out the concept to her.

We started with her "I". I asked her to describe herself. She listed the following. Ushalini, 4 years old, has curly hair, has one earring, has small hands and feet. This became her properties. It was the immediate properties of her "I". Then she went on to mention she had a baby brother, mother, father, sister. This was the immediate family of her "I". Then she mentioned Tata, Avva, Appayi, each Sitti, each Sithappa and Arvind Anna. Then she included her Sinna Tata, Sinna Avva, Sithi and Mama too. I explained to her this is how he "I" accumulates more properties through the parents, siblings, and relatives. Soon when she goes to school she would befriend friends and teachers too. Then she will find a career and establish new friends. She would get married and start a family of her own. They would buy properties. This shall go on. 

To one who decides to drop the "I" as in the song, he sees himself as a puppet in the hands of God. 

நீயும் பொம்மை நானும் பொம்மை

நினைச்சு பார்த்தா எல்லாம் பொம்மை

தாயின் மடியில் பிள்ளையும் பொம்மை

தலைவன் முன்னே தொண்டனும் பொம்மை

கோவிலில் வாழும் தெய்வமும் பொம்மை

அதை கும்பிடும் மனிதர் யாவரும் பொம்மை

வல்லவன் கையில் நல்லவன் பொம்மை

உள்ளவன் முன் இல்லாதவன் பொம்மை

அல்லும் பகலும் உழைப்பவன் பொம்மை

தினம் அல்லல்பட்டு அலைபவன் பொம்மை

விதியின் பார்வையில் உயிர்கள் பொம்மை

வீசும் புயலில் உலகமே பொம்மை

நதியின் முன்னே தர்மமும் பொம்மை

வரும் சாவின் பிடியில் வாழ்வும் பொம்மை

அன்பின் அணைப்பில் அனைவரும் பொம்மை

ஆசை வார்த்தையில் அறிவும் பொம்மை

இன்ப சோலையில் இயற்கை பொம்மை

அந்த இயற்கை அமைப்பில் எதுவுமே பொம்மை

The song has been remade as follows.

LOSING THE "I"DENTITY

It is all about losing the "I"dentity. If one can lose his "I" nothing shall bother him. That is what we are being taught to do too. Then we do not have enemies or foes, we are not perturbed by what others say or think about us, nothing can make us lose our calm, differences do not bother us, etc. A classic example of this state would be that of the merchant who turned mendicant the very instant he read a koan left by his son for him. The merchant was Thiruvenkadar of Kaveri Poombathinam who later became to be known as Pattinathar. Such is the nature of Lord Dakshinamurti too says Bhagawan Ramana in reply to queries from devotees.

Such is Dakshinamurti. What did he do? He was silent; the disciples appeared before him. He maintained silence; the doubts of the disciples were dispelled, which means that they lost their individual identities. (Source: https://www.sriramanamaharshi.org)

Indeed "The work proceeding within is not apparent" as Bhagawan Ramana says. Suren sent me the following, its source is unknown.

God is faithful. Don’t let the lack of evidence convince you that nothing is happening. In the unseen realm, things are changing in your favor. Forces that have stopped you in the past have been broken. The roots have been cut off of that depression, that addiction, that sickness. It may look like it’s alive—nothing has changed—but stay in faith. It’s just a matter of time and you’re going to see what God promised.

Both Bhagawan Nithyananda and Yogi Ramsuratkumar on their deathbed told their disciples that they could do more work in the other realm. Similarly, Dhanvanthri told us that Tavayogi was monitoring our progress and trying hard to save us even after his demise. 

As I held my newborn grandson, my third grandchild, in my arms today, I went into a state of wonder thinking how this small wonder that is a bundle of joy came to be? How many see this as a miracle that is closest to us and happening every moment all around us? How many would-be parents take the trouble to know the process of human conception, development, and birth? Most only know when their female counterparts have signs of conceiving a child after some time. These days we are blessed to look inside and capture the process and the miracle taking place with high-end technology. For instance, "The Miracle of Life (abbreviated Life) (https://www.dailymotion.com/video/x3623rs) employs the most current developments (that was in 1983) in endoscopic and microscopic technology to capture the intricacies of human development. Narrated by Anita Sangiolo and vividly illustrating the most minute and hard-to-reach parts and processes of living systems, this film truly flexes the muscles of the newest photographic technology of its time, with esteemed photographer Lennart Nilsson behind the camera. Aired in 1983, Life was the first documentary of its kind, clearly explaining, in under an hour, biological systems that many people had never seen before." (Source: https://embryo.asu.edu/pages/miracle-life-1983-nova)

Right from the beginning where the sperms, only given between twenty-eight to forty-eight hours to fertilize the egg, travel the fallopian tube seeking the egg in the womb, to the survival of one that makes it inside, where is our participation? We understand that "Upon combination of the mother’s and father’s genetic material, a new cell is made." This composition is described in detail by Agathiyar. The Pindam made of the elements derived from the Pancha Maha Bhutam in a specific proportion takes a form that begins to reside in the womb. The 5 elements are taken from each parent's body to shape the body of the fetus. One portion of earth from the female and three portions from the male; Four portions of water from the female and three from the male; Five portions of fire from the female and six from the male; Eight portions of air from the female and two from the male and finally One portion of Ether from the female and eight from the male go towards making a healthy constitution. 

The Param (Paramatma) comes within as the Atma (Jeevatma) to supervise the Lila or play. Where is our participation henceforth in the divisions of this cell, now called a zygote, the mass of cells becoming a blastocyst, and an embryo, and a fetus? Where is our participation in the embryo growing into a fully developed baby? When we are told that "The sound of fetal respiration, a kind of cyclic sucking, is heard as the fetus takes in amniotic fluid through its mouth and then releases it" we understand the Uyir or breath has come into the Pindam indicating the start of new life. Thinking that she was caring for her third child in pregnancy, Agathiyar tells my daughter that her job was only to carry the child, he would take care of the rest. As Agathiyar says we are only carriers we should never claim ownership over our children as they are all God's children. Indeed where is our participation in the process? We only provide the vehicle for these new Atmas to realize that they are the Paramatma. 

Similarly, do we actually get out the manual on an automotive to study how it was manufactured and works before we drive off in one each time? Do we sit to understand how the digestive and alimentary canal works before we gobble in food? This aptly applies to the working of the Siddhas and the eradication of our past karma too. When we do not understand the nature of pregnancy but desire a child, and when we do not understand how an automobile works before purchasing one, how is it we want to know how a remedy given by Agathiyar works before setting out to comply doing it? Why can't we just follow the instructions without question? This is a classic case of how the "I" comes to the forefront and even stops something good from happening. People when they come to Agathiyar they expect a one-time panacea that can "cure" all their past karma. They fail to acknowledge that they have come with baggage full. It takes time to empty it. Then there is no standard formula that can rid all the karma altogether. They fail to understand or realize that karma continues over several births too. What they are witnessing and going through is an accumulation of karma from several births. In the event having done all the remedies, and yet we do not see the results, there might be the intervention of other's karma that needs to be cleared too. The parents have to take on the child's karma too at least until they reach puberty. One might have to pay for the wrongs of their past ancestors too. All these could be reasons why we do not see results. 

Agathiyar in giving a remedy will propose or suggest a solution looking into one thing at a time. Our karma is like many knots on a string of "Life". He helps us unknot one at a time. Having released the knot as we go back to him or he comes to aid us further, provided we have listened to and fulfilled the earlier directives, he goes on to reveal another remedy for another fault that we did in maybe another birth. And so the process goes on. It is just like how Tavayogi dishes out the same lecture when he takes the stage over and over again. When I took notice of the similarity in content and even the words used in all his speeches as I received video recordings of his speeches that I edited and uploaded to my YouTube Channel, I asked him why does not move on to explain other new things? He replied with a question as usual asking me if I was doing what he told me? It is only when we listen and comply with their instructions that they lead us on to the next stage or phase. Similarly, when one takes the initiative to correct his karma Agathiyar reveals more. 

Above and beyond seeking a solution to their problems, delays, obstacles, sickness, sufferings, miseries, or apart from those seeking material joy, a good career, and business, children, etc, how many truly come to him asking for Gnanam? Now I understand why Tavayogi turned round to me as we embarked on a journey of discovery of the abodes of the Siddhas for me and a revisitation for him, telling me "Only now the true journey begins, my son." The Atma that had me seek the Nadi, and had us worship the Siddhas, had me drop the "I" too. If all this while the "I" that was caught in the tentacles of our past karma, had dictated the course of our lives journey, now the Atma sets us off on a discovery of the Self within us. In surrendering the "I" and taking heed of the words of the Siddhas, the Atma took the initiative to help us wipe the slate clean. Now a clean slate, the Siddhas began to write on it a new journey, a new fate, and a new destiny. They had Tavayogi lead us on this journey of discovery of the mystical world of the Siddhas. If through the Nadi we became acquainted with karma and its hold on us, through Tavayogi's guidance on the rituals we connected with the Siddhas. Through his books, we became acquainted with the Tattvas a prerequisite to understanding the Atma. Soon the Siddhas came into our homes and within and drew the veil of ignorance aside. Having the "I" go into exile forever, the Atma shall bring us to a realization that we were never two but one, Yegan and absolute. From Dvaitam we move to Advaitam. The Atma reclaims its rightful place and it reinstates itself to its original seat of authority. The realization that I am Paramatma dawns.  Gnanam is attained that instant. 

LOSING THE "I"

As I sat in the puja room of Supramania Swami while visitors who dropped by at his kudil during my short stay with him sought his advice, a talisman or amulet or sought to know their future through the horoscope, I could not help but listen to their conversation. I thought it was good of him to help out those who came seeking help. When I frequented the local peedham where Tavayogi was putting up during his stay in Malaysia, I listened to the many devotees and seekers who come with their problems. When Agathiyar sent seekers to AVM too I too had my fair share of seekers ask me many things. Although I did not have the patience that Tavayogi had, I would share my experiences and that of others who came by as examples to remove their concern. I have seen my share of seekers, some who came out of curiosity and never returned again. Others stopped all forms of communications once what they desired was attained. Then of course there are those who are loyal to Agathiyar. To those who do not see results, I find it had to tell them that it could partly be their fault and the fault in their stars (karma). The Siddhas can talk about others' karma. Who am I to talk about them when I too am shouldering my own baggage of karma?

When confronted with delays, Agathiyar tells us that the delay in seeing the results is because the seekers delay taking up the solution. The Siddhas are very particular about the timing of actions. Although the Siddhas are beyond time and space and can manipulate both, we humans are caught in these two dimensions. Hence we have to execute our actions at the times specified to see the results we look for. 

Although I followed to the word all of Agathiyar's instructions, there were times when he wanted to gift me that I refused them. For instance, he wanted to gift me the Nadi, come heal others using me and my venue, and speak through me or his devotees. He wanted to gift me the honor of building a temple for him and Lord Murugan too. I turned them all down. I had my reasons for not accepting or not moving or not going ahead. I told him the reasons. He dropped his desire to award me for my faith in him. But I had erred I realized when I did not move house as told some time back in 2018. The reason he gave me was that my home was too small to accommodate his devotees whom he was to bring over for his Vizha. I turned it down for the Vizha was only once a year and that I was comfortable in my humble small home. I did not yearn to pull a crowd over and turn my home into a temple for others. I always believed each of us has to start making his home a temple. I was not in favor of converging at centers, peedhams, societies, establishments, etc. But I believe he saw into the future and knew what was to become of my small housing estate. What was a road leading into this housing scheme that catered only for its residents today has turned into the main road that cuts through linking many other housing estates that have come up over time. The peace and quiet that we enjoyed in the nineties are lost with this additional traffic flow. A house of worship coming up a few lanes away is going to bring in more traffic too.

The fog and mist that brushed past our faces both in the mornings and evenings are no more seen. Most of the owners we knew have moved out since then and what we have is noisy and indifferent tenants renting the houses. I guess I have missed the boat when Agathiyar asked me to leave then. So even as I advise others to take heed of the Siddha's advice and timings, I have failed in this matter to listen. 

But Ramalinga Adigal told me to bear with the disturbances as it was a teaching that would lead to Gnanam. I realize I have to come to the state of Supramania Swami who told my colleague that the noise and din from an automotive workshop that sprung overnight beside his kudil did not bother him. We have read about how Bhagawan Ramana had lost himself in the meditative state inside the Patala lingam and how Seshadari Swami saved him by moving him to Virupaksha cave. I realize I have to go a long way more to overcome these challenges.

My granddaughter does not like to read but prefers to listen while we read the stories out to her. There was a story we read together that I asked her to narrate. Just as she started to narrate the story she stopped and immediately told me that she does not remember with a sheepish grin. Then she said the story got washed away in the water just like the colors on the shoes of the cat in the story got washed away. I understood she was lazy to narrate and instead wanted to hear from me again. Then I asked her what happens to me each time I lay my head on the bed to tell her a bedtime story. She surprised me remembering what I had mentioned in passing through. She told me "Kapam, Pittam and Vaatam are expelled." Children do listen and pay attention to everything said. It is because they come empty. Many adults make the mistake of underestimating a child's potential to absorb and learn. Thinking that children do not understand difficult words the adults make sounds and noises instead to reach out to them. Please do not do that. Talk to them properly using the right words as you would to anybody else. They understand. You do not need to find other words to substitute them either. We, adults, have to learn from children.

Speaking about children I have some favorite songs that I sing to them from the movies.

I guess God loves children because of their innocence and purity. They tend to believe everything said while we question every move with suspicion. I guess I haven't completely surrendered to Agathiyar as a child would to her parents. The "I" in me stood in my way and made its decision hindering the process. Now I understand why the Mahan's kept quiet when devotees did abhisegam on them, fed them, gave them gifts, etc. I used to question this and became angry asking myself why they never stopped the devotees from doing so. Just a word of reprimand from them would bring a stop to these practices. But it never works. Even Tavayogi gave up though he had signs telling visitors not to touch his feet. Now I understand that the "I" in them did not exist. It is the "I" that likes and dislikes, accepts or rejects, allows and disallows, hug or pushes away, condones or rejects, etc. When the "I" is lost they don't give a damn what goes around them or what happens to them. That is the state of the Atma.

MORE ABOUT THE TATTVAS

When Agathiyar revealed that the Atma does not carry the imprints of karma, we were glad that he had come to correct the misconception that many including I had and that I had carried in many of my earlier posts. Agathiyar revealed that contrary to this understanding, the Atma helps clear our karma by showing us the way. Once karma has cleared the search to know the Atma intensifies. His search for worldly gains loses its intensity. His seeking would be solely on knowing the Atma (Agathiyar) and reaching him.

ஆன்மா உனது கர்ம வினை தாங்கி வருவது அல்ல, ஆனால் ஆன்மாவே உனது கர்ம வினையைச் சரிசெய்வதற்கு உதவி புரியும். கர்மவை சரி செய்த பின், ஆன்மாவின் தேடல் அதிகமாகி மனிதனின் அன்றாட தேடல் தீர்ந்து போகும். அவன் தேடல் முழுதாய் என்னையே தேடி வர முயற்சி செய்யும்.

The Atma is revealed in many ways to many. For the simplest of devotees, the Atma comes before them for a minute fraction of a second or moment as they go on pilgrimages to holy spots that pilgrims take on. They will miss out on this provided they stay focused on their intent in going on pilgrimages. We too were blessed with these sights, miracles, and experiences while on pilgrimages. On the other extreme, others report that they see their Atma in their meditation. 

Only the Atma knows the purpose of our birth. When I asked Agathiyar what was mine he asked me to go within and traverse the many levels or layers and stages or states as if going on an internal pilgrimage. It shall be revealed he said. 

The Atma that was once with the Param known then as Paramatma, takes the new Jeeva that is taking shape in the womb of a mother, as its new abode and residence.  Taking on the name Jeevatma in the physical world the Atma that is with us at birth accompanies us for a period of time at the beginning of our journey. It is later veiled from us for reasons that Agathiyar is not disclosing at this present moment. But we figured out that as we had to pay our dues to the laws of karma, the Atma could only watch and not interfere. Once the debt is settled the Atma draws the veil aside to show itself. This can happen during deep meditation where the very heat of our Tapas burns our karma to ashes or at the pilgrimage and sacred spots that we head to battering the cold weather, heat, sun, and rain, and the difficulties accounted. The Atma helps us rid the remaining karma through Tavam or austerities and Aram or acts of charity. It then points out the path back to our real and permanent abode or "home". It brings us to a guru or the guru arrives in a timely manner. The guru then takes care of our journey. When Tavayogi was shown to me in my Nadi reading of the Gnana Kaandam, and he volunteered to bring me places of interest related to Siddhas, I never for once questioned him about our itinerary or the accommodations. I went with the flow. He led the way and I followed. I saw many miracles take place when I surrendered to the Nadi and the Guru.

Agathiyar made me understand that the Atma had met me at these places. The temples and his abode were the places where the Atma came before me, making me break down in pain, joy, and ecstasy. The pain of separation tore through me the moment I set eyes on the divinity that presided and resided in these temples. At the same time, the joy and bliss in reuniting with the divine came on in torrents. These were all moments of engagement with the Atma akin to moments where lovers meet each other after a long separation. Seeing the Atma again brought me into a state of ecstasy. These moments of coming face to face with it brought on extreme contortion of the body, muscles, and veins with screams and cries of pain, rejoice, and ecstasy all at one go. The Atma comes on as an intense vibration overpowering our thoughts and body at these places of worship. It takes control of the body and breath, Udal and Uyir momentarily, stunning and paralyzing us. This vibration is Atma/Agathiyan/Erai. This is Atma Darisanam. 

Atma Darisanam takes place in most of the temples. Hence the reason to go on pilgrimages. The Atma then draws us to the path back to being Param. Transcending the vibration that is Atma we reach the larger state of vibration that of Agathiyan/Erai. The Atma that is not visible to our naked eyes comes as the vibration to those who are receptive to it. To those who cannot connect with it as yet the Atma stands before them as the deities sculptured in granite, stone, and metal in these temples or come as others. To one who is ready to take the plunge, the Atma comes as the Guru. How wonderful. No one is left out. It is just a matter of time. For some, it happens early while for others it happens late in life. The handful of youngsters who came knocking on the door of my home AVM after their Nadi readings are blessed to come early into the path as Agathiyar informed them. He told them, "Look at Shanmugam. He only stepped in in his forties. You came in your twenties."

எமது மகன் சண்முகனை பாருங்கள். அவனுக்கு 40தில் கிட்டியது உங்களுக்கு 20தில் கிட்டியது. 

If Tavayogi categorized the receptiveness of humans to the teachings as akin to the combustion of petrol, charcoal, and peat we learn that Bhagawan Ramana too had categorized man similarly.

This Atma is basically vibration. The intensity of this vibration varies from person to person. Man or Manithan in working towards dropping his "I" moves to become Punithan, and progressively makes his way up to higher states of being. In doing so his Atma's state of vibration intensifies. It is said that the whole village could sense the arrival of Gautama Buddha. Such was the intensity of his Atma. When the Siddhas came down to be present with us during our Homam only Mataji Sarojini Ammaiyar sensed an intense vibration akin to the ground shaking under her seat. She shared this with us not knowing what it was. Agathiyar confirmed a couple of days later in Tavayogi's Jeeva Nadi reading for a devotee that the Siddhas did arrive in our home that day. That vibration was shown and felt only by Mataji. When a devotee asked Agathiyar what his true form was, he told her it was the vibration that they felt in chanting his name, the vibration that they felt during puja and while doing charity. Everything around us is in a state of vibration though it is not obvious to our naked eyes and we have yet to sense it. Life itself is a dance.

It might seem that I am repeating the subject on Tattvas often. But there is a need to truly understand it. Tavayogi explains the finer details of these structures in his book "Andamum Pindamum" and "Atma Gnanam". From the first atom, the Paramanu, the Pancha Maha Bhutam came forth, writes Tavayogi. Just as creation is the effect of Panchabhoothas, the body too is a product of these five elements made in the ratio of 1/2 sky; 3/4 air; 1 part fire; 1 1/4 water; 1 1/2 part earth and totaling 5 in any given circumstances. If the body is composited of these five elements in their ideal ratios to sustain itself with good health, the functions of the body are dependent on 96 principles or tattvas, of which 36 formulate the soul and the rest of the body. 

• He says Akaayam (space or ether) was split into two halves with the first half becoming the Atma, while 
• the second half split further into four portions. 
• The first quarter teaming up with Vaayu resulted in Manas; 
• the next quarter became Buddhi and Arivu when teamed with Agni or Fire; 
• the third quarter teaming with water gave forth to Siththam, and finally, 
• Ahangkaaram came to be in coalition with Earth filling the fourth quarter.

• Vaayu or air was split into two halves too. 
• Viyaanan became the first half while 
• the second half was subdivided further into four variations. 
• Vaayu with Akaayam became Samana Vaayu; 
• Vaayu with Agni or Fire gave forth to Uthaana Vaayu; 
• the third portion of Vaayu teamed up with Water to become Prana Vaayu;  and 
• the fourth, Abaana Vaayu was a result of Vaayu teaming with Prithvi or Earth.

• Agni or Fire too was split into two halves, 
• the first half becoming the eyes while 
• the second half was split further into four. 
• Teaming with Akaayam it gave rise to the ears; 
• the second teamed with Vaayu to take on the form of the skin; 
• the third teamed with Water to become the mouth and tongue, and 
• teaming with Earth, the nose was formed too.

• Water split into two halves giving rise to the Tanmaathirai namely 
• taste in the first half and split further into 
• four portions in the second half. 
• Teaming with Akaayam, the hearing came about. 
• Teaming with Vaayu touch was sensed. 
• Sight came to be, teaming with Agni, and finally, 
• the smell came forth with the addition of Earth.

• Earth too split into two halves. 
• The first half became the Anus. 
• The second half split further took on the following:
• Speech in combination with Akaayam; 
• Hands were formed in combination with Vaayu; 
• Legs came to be formed combining with Agni; 
• Teaming with Earth the organs of pleasure came to be.

These 25 tattvas formed the body and its related organs. 

RETURNING TO THE TATTVAS

Finally the realization dawns. The journey now makes sense. Everything done or that took place is understood. The dawn of realization is a moment of bliss and joy. If one who has traveled far, in having covered much terrain and seen the world in his life feels complete and satisfied, similarly journeying on the path back to God is fulfilling especially when you realize that you had stumbled on it. No doubt it is not much to talk about and we haven't come to the end of it, this journey has been an interesting one. Stumbling on it, with a curiosity to read the Nadi, coming to take up the call to come to the worship of the Siddhas in the Nadi, coming to know about karma through the Nadi, going on a pilgrimage as instructed in the Nadi, coming to a guru on the path of the Siddhas who is shown through the Nadi, coming into the world of the Siddhas, coming to Kriyai that was shown by the guru that brought the divine into our homes, coming to Yogam initiated by the guru that connected us to our Udal through asanas and Uyir through the breath and pranayama, and finally, in having us go within we connected to the Atma arriving at the knowledge of the Atma or Atma Gnanam. It has been such a picturesque and fulfilling journey.

But if I thought I had stumbled on it accidentally, looking back on the journey I have come to realize that it was a series of interventions by the divine. It was a very calculated move by the Atma coming back to claim and redeem us and lead us back "home". Just as an architect puts out several blueprints and proposals before us and it is for us to choose the home of our choice or our dream house, the Atma places before us numerous options every moment of our lives. We have the free will to choose. But most of the time we opt to seek material riches and pleasures in life postponing the search to get back "home". The Atma after reappearing in one's life after it is briefly veiled by the "I" clears one's karma and shows him the way to reach his "home".  When the time runs out and it is time for us to take up the spiritual journey, the Atma intercepts deciding the best and quickest route to bring us back "home", again provided we heed its call.

In Sariyai we learned the Agamas and temple worship. We frequented the temple that housed the divine within its walls. In Kriyai we turned our home into the temple instead. In Yogam we learned to care for the Udal as a temple and worship the Uyir or breath or Vaasi as God. In Gnanam we come to learn about the Tattvas and are beginning to know the Atma.

From https://en.wikipedia.org/wiki/Tattva_(Shaivism) we understand that, 

The vibrant creative energy of Parashiva, known as Spanda, in wanting to execute his lila or divine play, moves him to manifest and descent to the state of Jiva, through the 36 tattvas.

The Almighty brings himself or reduces his might and power coming as the Jeevatma. It is akin to the 33kV energy source reduced to 11kV for residential areas and reduced further to 240 volts to run our home appliances.

Ajai Kumar Chhawchharia in his "The Mahavakyas of the Upanishads" writes that "These tattvas form the basis for the growth, sustenance, and the proper functioning of all the regulatory systems within us for the continued dwelling and inhabitation of the spirit and soul within."

From the above and what Tavayogi wrote and what Agathiyar said, we understand that the Udal or body that is given life by the Uyir or breath takes on the name Jeeva. The Atma that descents from the Parashiva teams up with the Jeeva  to execute the divine play by coming within as the Jeevatma. Lingering for a while and going behind the veil when the "I" in us arises, it watches the divine play where karma plays its part in our lives bringing us to reap the deeds of our past, and gain experience, and learn from it.

From https://en.wikipedia.org/wiki/Tattva_(Shaivism) we learn that

Tattvas are divided into three groups: Suddha (pure tattvas); Suddha Asuddha (pure-impure tattvas); and Asuddha (impure tattvas),

Suddha Thathvam (சுத்த தத்துவம்) is made of 5 elements.

1. Suddha Viddhai (சுத்த வித்தை), 2. Eswaram (ஈசுரம்), 3. Sadakkiyam (சதாக்கியம்), 4. Vindu (விந்து), 5. Nadam (நாதம்)  

Agathiyar tells us that the Atma has five Kooru or sections, divisions, parts, or classifications.

ஆன்மாவாகியது 5 கூறு தத்துவங்களைக் கொண்டது.

Taking up the call from Agathiyar to learn about these 5 Kooru, from https://en.wikipedia.org/wiki/Tattva_(Shaivism) we come to know that,

Suddha tattvas that are 5 in numbers are functioning in the absolute level which leads to the Five Acts or Panchakritya namely: Creation; Sustenance; Destruction; Concealment; and Grace.

From the above can we then safely deduce that the Atma does the above 5 acts that is it manifests from the Paramatma, it self-sustains, conceals itself for a time period, comes to destroy the veil of ignorance, and finally showers its grace bringing us back to its true abode? The Atma is able to do all this as it is not tainted and is pure. Our actions do not taint it. It stands above and beyond all our actions. Neither does it carry the burden and guilt of our past actions or karma. It is the Silent Watcher or as the elders name it the Mana Satchi.

The Suddha tattvas that are called pure because they are directly created by Shiva himself, describe internal aspects of the Absolute which is in its pure conscious state devoid of any desire (iccha), action (kriya) or knowledge (jnana) related properties. This is the state of Siva.

The Atma that is devoid of desire, action, and knowledge-related properties then is pure consciousness. It is Siva. Tavayogi wrote that when Siva initiated creation in association with the Jothi that stood as Paraaparam, Sivam came forth from the Param neither with form or formless, registering itself only as a sound. The first sound created was then sustained in space. From Sivam then came Sakti.

We learn more at https://en.wikipedia.org/wiki/Tattva_(Shaivism),

When Siva pairs with Sakti, the pairing of Siva-Sakti that is a result of desire or iccha, causes the creation of all the lower tattvas (Padaital). This pair has the two properties of jnana and kriya respectively.

We understand then that Desire (Iccha Sakti) that is accompanied by Action (Kriya Sakti) and Knowledge (Jnana Sakti) brings forth creation. This is the origin of creation. As we understand that the Atma that has manifested in us as the Jeevatma is from the realm of the Suddha Tattva can we now deduce that the Atma in pairing with the Jeeva that is the Udal and Uyir starts the process of the creation of all the lower Tattvas? 

Ajai Kumar Chhawchharia compliments this statement, "Brahm would be like the primary Atom which left to itself is neutral and inactive. He adds that "it is only when certain changes take place in its core, such as the shift in the position of its electron, etc that the chain of reaction starts that would ultimately result in not only producing newer elements but releasing energy or absorbing matter from the surrounding atmosphere. From the primary elements came forth the secondary elements that form the second layer of elements or Tattvas of creation." 

When kriyasakti and jnanasakti of the Absolute are in equilibrium aham or self appears (Sustainance or Kaathal). This is Sadasiva tattva or Nada tattva.

This would be the sustenance of all creation.

After the initial chaous and when things begin to settle "came the tertiary elements - the various Anatahakarans, the various Vikaars and Vrittis, the three Gunas, etc, that would form the third layer of elements or Tattvas of creation."

The objectivation of self-awareness that "this is me"", gives rise to delusion or concealment (Maraital). This is Bindu tattva. 

This would then be concealment. The "I" comes to conceal the Atma leading to delusion, having us caught in the shackle of Maya till the dawn of Arivu or Gnanam where the awareness of "this is me" switches to "I am this".

The acknowledgment that “I am this,” happens in Suddha Vidya or by the grace of the divine (Arulal).

This would then be beholding the Grace.

Next, we have the Suddha Asuddha Tattvas.

The Suddha Asuddha tattvas, 7 in total, are described as the "instruments" that assist the souls or Purusha in its liberation.  It pairs with Maya that hides the divine nature of created beings creating a sense of separateness from each other and the Divine too. Hence the need of the guru to come along and draw the curtain or veil aside to expose the truth.

We come to learn that the Vishnu Thathvam (மாலோன் தத்துவம்) is made of 7 elements.

1. Kalai (கலை), 2. Viddhai (வித்தை), 3. Aragam (அராகம்), 4. Niyathi (நியதி), 5. Time (காலம்), 6. Mohini (மோகினி), 7. Purusha (புருஷன்) 

Tavayogi says that at the beginning there was Siva. From it emerged a sound. From that sound emerged Sivam or a spark, light, without a form or formless. The vibration that resulted was Sakti. The first vibration created as a result of the first sound was known as Akaaram (A). The vibratory waves that pursued as in the ripples in the water, came to be called Ukaaram (U). Maakaaram (M) was the field or the pond that helped contain these vibratory sounds and their corresponding waves. The three came together as "THAT", which was to become the source of all creation. An assembly of these three came to be known as AUM. As we are part of the universe too, the physical body resonates with these vibrations too, functioning effectively. The Sound (Natham), Sivam, and Sakti identified as AUM gave forth to seven forms namely: Sivam, Sakti, Sadasivan, Maheswaran, Rudran, Vishnu, and Brahma. It is interesting to note that these deities are associated with the 7 chakras in us too. 

KR Sivakanthan in his "Sittargal Tathuvamum Yoga Neri Muraigalum", Tirunelveli Then India, Saiva Sitthantha Noor Pathippu Kazhagam, Chennai, 2003, writes on the subject of creation too. Creation began in Paraparam from which Param emerged. From Param came forth Sivan, Sakti emerging from it later, followed by Naadham. Vinthu emerged from Naadham, Sadasivam from Vinthu, and Maheswaran from Sadasivam. Uruthiran emerged from Maheswaran, Vishnu from Uruthiran, and Brahmam from Vishnu. Brahmam gave birth to the Pancha Maha Bhutam, which came about or evolved from each other. The five elements saw their beginning from the sky, from which came forth the element air. This gave rise to fire. Water emerged from the fire, and earth from water. Finally, man, animals, birds, plants, mountains, and rivers rose from the earth. The reverse takes place at the end of the cycle, all returning to the form from which they came forth.

From https://tulsidas-ram-books.weebly.com/ we learn that "Before anything came into being, Brahm, the supreme consciousness and the ultimate truth of creation, known as Shiva, was established in his own radiant effulgence or self-illumination symbolizing his splendorous glory, majesty, and divinity. Hence he was called ‘Prakash’, literally meaning light. When he decided to deliberate and actually started the process of deliberation in order to start the process of creation, there was a subtle throb or imperceptible movement which transformed into a vibration. The waves generated by this initial vibration developed in the cosmic ether and gradually coalesced with each other to give rise to higher waves of higher amplitudes. This produced the cosmic sound called the Naad. Since the creation was conceived in the bowl of the cosmic ether, the energy of the initial sound was focused at a central point, called the focal point or the dot or ‘Bindu’. This Bindu contained the combined powers of both the male Shiva and the female Shakti like a dicotyledonous seed which produced the two separate entities called Shiva and Shakti. The union of these two resulted in the unfolding of the rest of the creation. Thus it will be observed that whatever exists in this creation can be traced back to this primeval Naad. Hence, the latter is called ‘Shabda Brahm’, or the Brahm as sound."

Finally, we have the Asuddha Tattvas,

The Asuddha tattvas include the universe and living beings that assist the existence of the soul. Asuddha tattvas number 24 in principles. 

We learn that Brahma Thathvam (மலரோன் தத்துவம்) is made of 24 elements.

1. Space 2. Air 3. Fire 4. Water 5. Earth (5 Elements): 6. Body (Skin) 7. Tongue 8. Eyes  9. Nose 10. Ears (5 Sense Organs): 11. Sensitivity (Touch) 12. Taste 13. Sight (Vision) 14. Smell 15. Hearing (5 Perception of Senses): 16. Mouth 17. Feet (legs) 18. Hands 19. Anus (Rectum) 20. Sex organ (5 Motor Organs): 21. Manam (மனம்) or Mind 22. Buddhi (புத்தி) or Intellect 23. Sitham (சித்தம்) or Subconscious mind 24. Ahangaram (அகங்காரம்) or Ego (4 Intelectual faculties) 

Looking at the Varaha Upanishad, translated by K. Narayanasvami Aiyar, we learn more from the conversation between Sage Ribhu and Lord Narayanan at  http://www.advaita.it/library/varaha.htm. The Lord imparts his knowledge of the Tattvas to Sage Ribhu. It is interesting to note that Pa.Kamalakannan in one of his writings mentions that Sage Ribhu came down from the Himalayan mountain ranges and lead Ramalinga Adigal to his abode. 

Some disputants hold that there are twenty-four Tattvas (principles) and some thirty-six, whilst others maintain that there are ninety-six. I shall relate them in their order. Listen with an attentive mind.  

• The organs of sense are five, viz., ear, skin, eye, and others. (5)

• The organs of action are five, viz., mouth, hand, leg, and others. Pranas (vital airs) are five; sound and other (viz., rudimentary principles) are five. (5 + 5 +5 = 15)

• Manas, Buddhi, Chitta, and Ahankara are four; (4).

Thus those that know Brahman know these to be the twenty-four Tattvas. (24)

Besides these, the wise hold,

• the quintuplicated elements to be five, viz., earth, water, fire, Vayu, and Akasa; (5)

• The bodies to be three, viz., the gross, the subtle, and the Karana or causal; (3)

• the states of consciousness to be three, viz., the waking, the dreaming, and the dreamless sleeping (3),

Thus the Munis know the total collection of Tattvas to be thirty-six (coupled with Jiva). (36)

From https://en.wikipedia.org/wiki/Tattva_(Shaivism) we understand that "The vibrant creative energy of Parashiva, known as Spanda, in wanting to execute his Lila or divine play, moves him to manifest and descent to the state of the jiva, through the 36 tattvas." 

Dr. C. Srinivasan in his book "An Introduction to the Philosophy of Ramalinga Swami", published by Ilakkia Nilayam Trichy, 1968 lists out the three bondages that shackle man according to Ramalinga Adigal.

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

As for the rest of the tattvas, 

With these Tattvas, there are six changes, viz., existence, birth, growth, transformation, decay, and destruction. (6)

Hunger, thirst, grief, delusion, old age, and death are said to be the six infirmities. (6)

Skin, blood, flesh, fat, marrow, and bones are said to be the six sheaths. (6)

Passion, anger, avarice, delusion, pride, and malice are the six kinds of foes. (6)

Vishva, Taijasa, and Prajna are the three aspects of the Jiva. (3)

Sattva, Rajas, and Tamas are the three Gunas (qualities). (3)

Prarabdha, Sanchita, and Agamin are the three Karmas. (3)

Talking, lifting, walking, excreting, and enjoying are the five actions (of the organs of action) (5)

And there are also thought, certainty, egoism, compassion, memory (functions of Manas, etc.,), complacency, sympathy, and indifference; (8)

Dik (the quarters), Vayu, Sun, Varuna, Ashvini Devas, Agni, Indra, Upendra, and Mrityu (death); and then the moon, the four-faced Brahma, Rudra, Kshetrajna, and Ishvara. (14)

Hence adding up to 96 Tattvas in total. 

The reason we are asked to know the Tattvas is to break their hold on us one by one and eventually for good, hence liberating ourselves attaining Soul Liberation or Atma Vidhuthalai. This is possible with the guru initiating the search and the seeker attaining self-realization. If the Atma sees to it that the meeting between the disciple and guru takes place, the guru, in turn, helps bring down the veil of ignorance hence exposing the Atma. The guru shows us the Atma.

THE NEXT PHASE - ATTAINING ATMA GNANAM

Both Agathiyar and Ramalinga Adigal had repeatedly reminded us to study the Tattwas asking us to refer to Tavayogi's books.

அகத்தியன் கூறிய உடல் கூறு தத்துவங்களைத் தெரிந்துகொண்டாயா? உன் குரு எழுதிய ஏட்டைப் படித்தாயா? இனி மரு முரை படி. தெளிவு பிறக்கும். பிறக்காவிடில் யாம் வருகிறோம்.

Though we read through we could not comprehend the complexity of the subject. It needed Agathiyar to come to simplify it. As it is only with reading it again and again that we shall gain more and deeper understanding of whatever subject we take up let us recap what Agathiyar told us.

உடல் என்பது ஐந்து உலோகங்களின் நுண்ணுயிர்களின் அளவுகளைத் தாங்கிக் கொண்டு பிண்டம் ஒன்றினை உருவ வடிவமாய் கர்ப்பகிரகத்தில் நிலை பெறுகிறது. பஞ்சபூதம் ஆகிய நீர், நிலம், ஆகாயம், காற்று, நெருப்பு அனைத்தும் தாய் தந்தையின் உடலிலிருந்தே  எடுக்கப்பட்டு சிசுவின் உடலைப் பிறப்பிக்கின்றது. இவைகளின் அளவுகள் குறையும் தருவாயில் சிசு தன் உடலின் பாகங்களில் கோளாறு ஏற்படுகிறது.

We are a composite of the Pindam or Udal or body, Vaasi or Uyir or breath, and the Atma. The Pindam is made of Tattwas. So are the Uyir and Atma. The Pindam made of the elements derived from the Pancha Maha Bhutam in a specific proportion takes a form that begins to reside in the womb. The 5 elements are taken from each parent's body to shape the body of the fetus. In the event, the proportions are compromised complications appear in the fetus.

நிலத்தின் அளவு - 1/3

One portion of earth from the female and three portions from the male

நீரின் அளவு – 4/3

Four portions of water from the female and three from the male

நெருப்பின் அளவு – 5/6

Five portions of fire from the female and six from the male

காற்றின் அளவு – 8/2

Eight portions of air from the female and two from the male and finally

ஆகாயத்தின் அளவு – 1/8

One portion of Ether from the female and eight from the male go towards making a healthy constitution.

 

இவ்வாறு அதற்கென்று அளவுகள் பிரம்மதேவரால் கணக்கிட்டு உடலை உருவாக்கப்படுகிறது.

Since this proportion is regulated by Lord Brahma, hence we know him as the creator of lives. It is interesting to recall the belief that in the initial months of a child taking birth, the child would speak to Lord Brahma who is said to run through the chapters of our life here on this earth. Hence the reason for the child to cry or laugh. We suppose good things said would bring on joy and laughter and bad things that are to take place brings on a cry and sadness. 

As Agathiyar had only briefly explained the process in his memo to us, we go back to Tavayogi and his books as referred for more details. From the first atom, the Paramanu, the Pancha Maha Bhutam came forth, writes Tavayogi. The world emerged with these Pancha Maha Bhutam coming together. The Pancha Maha Bhutam namely earth; water; fire; air; and ether, is in descending order of grossness. These principal forces of Nature are responsible for the creation and coming into being, development and continued sustenance, and completion of every creation of the divine that we have come to know. Ajai Kumar Chhawchharia compliments the above, "Brahm would be like the primary Atom which left to itself is neutral and inactive. It is only when certain changes take place in its core, such as the shift in the position of its electron, etc that the chain of reaction starts that would ultimately result in not only producing newer elements but releasing energy or absorbing matter from the surrounding atmosphere." Watching an unseen activity in the water-laden clouds that bring about the shift in the position of positive and negative charges causing a rainfall explained in the following video gives us an idea of how unseen changes elsewhere start a chain of reaction resulting in the release of energies. 

We are only a product of something much bigger. We are said to be a combination of the same five basic primordial or primary elements or Pancha Maha Bhutam that form the building blocks of all of creation. Each Bhutam carried 96 Tattwas. These Tattwas that function in our bodies too form the basis for the growth, sustenance, and proper functioning of all the regulatory systems within us for the continued dwelling and inhabitance of the Uyir and Atma within. Our ancestors in wanting to get us connected with this divinity and not alienate from it gave form to these elements. Ajai Kumar Chhawchharia writes "Their personified forms are imagined to be in the form of their patron Gods who actually control these elements and their functions in creation."

"Starting from a single universal element that is known as the Param Tattwa, the Supreme Essence, these primary elements, the Pancha Maha Bhutam came forth. This is seen as the first layer of elements or Tattwas of creation. From these primary elements came forth the secondary elements that form the second layer of elements or Tattwas of creation. Finally came the tertiary elements that would form the third layer of elements or Tattwas of creation." (Source: The Varaha Upanishad, Canto 1)

Agathiyar continues to brief us on the Pindam or the form and moves on to reveal about the Uyir or the breath that enters this creation. 

உனது உடலைப் பிரதானமாகக் கொண்டு இயங்குவது சுவாசம், அதுவே உயிர். உயிர் என்பது செயல் அற்று இருக்கக்கூடிய உறுப்பைச் செயல் பெறச் செய்வது. 

The breath that is Uyir takes the body as its vehicle to move and execute its actions. It primarily drives our body moving the limbs that are otherwise motionless.

பிறக்கும் சிசு கருவுற மூலமாக இருப்பது பிராணவாயு. பிராணவாயு ஆணின் அணுக்களிலும் பெண்ணின் அணுக்களிலும் ஊடுருவி ஒன்றெனக் கலந்து பிரதான பொருள் வடிவம் அடையும் தன்மை உண்டானால் அங்கு உயிர் சக்தி உருவேற்ற படுகிறது. 

The Pranavayu is the primary cause of the conception of an embryo and a fetus. The Pranavayu that flows in with the elements from both the parents move to take a shape that has a potential to become life. Life is hence given to the embryo. Air is breathed into the Pindam.

A new life begins. We learn the same from Genesis 2.7 that "Then God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being."

Finally, Agathiyar comes to explain the nature of the Atma.  

ஆன்மா உடலையும் உயிரையும் தனது கட்டுப்பாட்டுக்குள் வைத்துக் கொள்ளும் ஒரு சூச்சமம். இந்தச் சூச்சமத்தை பிறந்த குழந்தைகள் 1  முதல் 5 வராகை வரையிலும் உடன் இருந்து மறையும். மறைத்தலின் காரணம் இன்னதென்று இப்போது உனக்குச் சொல்ல இயலாது. ஆனபோதிலும் ஆன்ம ஒருவரின் செயலைப் பொறுத்தே மீண்டும் அவனை வந்து சேரும். ஆன்மா உன்னோடு இருந்து உன்னை ஒரு பாதைக்கு இழுத்து செல்லும் அப்போது நீ அதனை உணர்ந்தாள், உன்னில் அதிர்வாய் தோன்றி மறையும். அந்த அதிர்வினை நீ உனக்குள் நீடிக்கப் பழகினால் உன்னால் ஆன்மா என்னும் உனது அதிர்வுகளில் ஊடுருவி என்னுள் (இறை / அகத்தியன்) வந்து சேர ஒரு வழி. 

The Atma keeps both the Udal and Uyir under its grip. But the Atma soon loses its grip and hold on us between 1 and 5 Varahai, a time period used in the ancient days that I have yet to find an equivalent terminology or reference to present times. Although Agathiyar said he could not reveal the reason for the Atma to be veiled, after several readings we figured out its reason. 

The period where the Atma is veiled is where the process of karma takes its course. The Atma that originates in the realm of the divine that is known as Paramatma comes as the Jeevatma to care for the new life that is taking shape in the mother's womb, hovering and staying with the Pindam and Uyir for a period of time that Agathiyar says is between 1 and 5 Varahai and then veils itself once karma is set into motion and play. What is said to be the divine Lila is the play of karma on one's life. The late Dr.Krishnan told me that a child's karma initially affects the parents giving them for instance undue stress and worry if the child is sickly or joy if he was healthy. Karma only begins to affect the child when the child reaches puberty. By this time the child is able to figure out the right and wrong, distinguish between the good and bad, and begins to make his or her own decisions. His or her "I" comes to the forefront pushing the Atma behind the veil. It is an eye-opener to note that the "I" comes later to send the Atma behind the veil. But Agathiyar adds that the Atma makes its presence known depending on his or her actions. I believe when karma asserts itself and life takes its toll and he or she is lost for a solution and surrenders to the divine, the Atma appears to help him or her out. When life gives a trashing, he or she begins to question why his or her life was moving the way it did. He tries to ponder and figure it out. He is then told of karma. But how many realize or are aware of karma and acknowledge it as the reason for their lives to move in a particular direction? Those who had been in the proximity of the Siddhas or have had their blessings in the past lives might be referred to see the Nadi or pointed to the Nadi reader or come to know of its existence at the right moment. He or she then has a calling from the Atma that leads them to have a reading. 

The Nadi reveals the past karma. Solutions are given too. It is now the moment of the great battle between one's "I" and the word of the Siddhas. While many take up the word of the Siddhas and follow some might tend to leave decrying that it is a hoax. Those who come to know the Nadi could brush it aside or venture to correct their karma. Here is where we come to understand Agathiyar's statement that the Atma draws aside the veil and appears before him to help navigate the rest of his life according to the direction and action that one takes. If the "I" that thought it was in charge all this while, now beaten and wounded subdues and surrenders to its savior, the Atma. It heals and cares for him or her. The Atma returns to save him or her bringing salvation. This applies to those who believe and take the necessary actions to correct their past that shadows, follow, and impacts the present moment. Once the present is taken care of, the future takes care of itself. There is no need to intercept. We need only correct the present and the future will present itself in its best attire. Everything falls into its place.

ஆன்மா உனது கர்ம வினை தாங்கி வருவது அல்ல, ஆனால் ஆன்மாவே உனது கர்ம வினையைச் சரிசெய்வதற்கு உதவி புரியும். 

Agathiyar reveals a misconception that many including I had and that I had carried in many of my earlier posts that the Atma carries the imprints of karma. It is not so. I remain corrected. Agathiyar reveals that contrary to this understanding, the Atma helps clear our karma by showing us the way.

கர்மவை சரி செய்த பின், ஆன்மாவின் தேடல் அதிகமாகி மனிதனின் அன்றாட தேடல் தீர்ந்து போகும். அவன் தேடல் முழுதாய் என்னையே தேடி வர முயற்சி செய்யும்.

Once karma has cleared the search to know the Atma intensifies. His search for his selfish gain loses its intensity. His seeking would be solely on knowing the Atma (Agathiyar) and reaching him. 

All religions spoke about karma in the past originally but many manipulated and hid it away from their followers or devotees' knowledge. 

இது இன்றைக்கு கொடுத்த பாடம் உனக்கு, மற்றவை உனக்கு மற்றொரு நாள் நான் வழங்குவேன்.

Agathiyar ends the sermon at that for the time being. Though it was only a short memo that he had dictated to his beloved devotee Mahindren having him sit with a paper and pen, the understanding he gave us was so clear that we could connect to everything that we had experienced walking the path and journeying with him and our gurus in physical form. Subsequent to that revelation I sat down with paper and pen to elaborate further on these findings and understand them in a new light. The outcome was a further seven posts on it. I was pleasantly surprised when Agathiyar came again and verified that our understanding of his brief memo about the Udal, Uyir, and Atma was correct. I am grateful to him for giving us the insight to look deeper into the subject and most importantly arrive at a correct understanding of something that is misinterpreted often.

எனது படிப்பின் மூலம் உங்களுக்கு உடல் உயிர் ஆத்மா சூட்சமத்தை தந்துள்ளேன். அதைக் கொண்டு உனது புரிந்தலை நான் மெச்சுகின்றேன்.

Through my teaching on the Udal, Uyir, and Atma, I had revealed the subtlety of the matter. I praise your understanding based on whatever little I gave.

Telling us that we understood the matter, Agathiyar went on to add further.

உடல் என்பது பஞ்ச பூதங்களில் உரு பெற்று மீண்டும் பஞ்ச பூதங்களிடம் சென்று விட்டால் உனது உயிராகியது ஆன்மா வோடு கலந்து ஜோதிநிலையில் எம்மை வந்து அடையும். 

When it is time for the Udal that takes its constitution from the Pancha Maha Bhutam, to return to its source, back to its elements, the Uyir henceforth merges with the Atma to become the Jothi. It shall reach me then. 

The Atma is one. Period. But when it becomes the reason for life to spring into being it becomes denoted as the Jeevatma with a form and in a form. It takes charge of the body and the breath in the initial years of a child and is driven back behind the veil by the "I" that arises shortly after. When we lose the "I" and surrender to the divine, the Atma reappears and helps us rid our karma, and shows us a path to salvation. When the Udal is ready to return to its source, the Uyir that teamed up with the Udal and had a pact with the Atma to become known as the Jeevatma now leaves the Udal to team up with the Atma to help it return to its source the Paramatma. The body, now purified and energized by the Yogic practices, the purging of the impurities, and by the grace or Arul of the divine, instead of being shed, returns back to the Prapanjam from whence the elements came forth. The Uyir that thrived to bring about the changes mentioned above in the Udal now fires up the Atma engulfing it and becoming the effulgence or Jothi that is the nature of the Paramatma. Ramalinga Adigal had previously helped us realize the need to enhance the Jothi in us.

ஜோதி அதனைச் சுடர்விட செய்யுங்கள். உன்னுள் ஜோதி எரியும்வரை நான் உன்னோடு வருவேன். உமது பிரணவத்தை கொண்டு செல்லு. முயற்சி செய். ஜோதியோடு கலப்பாய். ஆழ்ந்து இருப்போருடன் நான் சேர்ந்து இருக்கிறேன்.

Let the Jothi burn brightly within you. Put in the effort. That is the only thing that they expect from us. It will bring us to merge in the Jothi. To those who are aware, shall I come within. 

Agathiyar too had mentioned that one needs to be aware of the vibration that comes within in these moments. He adds that he is this vibration. Agathiyar too mentions the need to place a concerted effort towards gaining this awareness and with it realization and enlightenment.

பிரணவத்தை கொண்டு ஜோதியை சுடர் விடச்செய். சுஷும்னா வழி சென்று ஆக்கினை தொடும். பின்னர் ஜோதி தெரியும். நாடி சுத்தி செய்து பிரணவத்தை உயர்த்தவும். இப்போது இரு நாசியில் செல்லவில்லை. இரு நாசியில் செல்லும் கால் பிரணவம் இடைகலை பிங்கலையில் சீராகச் செல்லும் தருணம் சுத்த பரிபூரணத்தில் நீ ஆழ்ந்து விடுவாய். தியானம் என்பது உனது பரிபூரணம் ஆகும். உனது பிராணவத்தில் கலந்திருக்கிறாய். பிரணவத்தில் கவனம் செலுத்து. 

Agathiyar continues on the need to move to the next phase of learning now or rather experiencing the Atma and gaining Gnanam.

உடல் கூறு தத்துவமும் இதையே உமக்கு உணர்த்தும். எஞ்சி இருக்கும் அச்சத்தை நிறுத்தி விடு. உன்னில் யாமே இருக்கிறோம். உடலையும் உயிரையும் கற்பதை தாண்டி ஆன்மஞானமே உனக்குப் போதிக்கப்படும்.

Agathiyar says the Tattwas regarding the Udal and Uyir had to be understood before we embark on the knowledge or rather experience and know the Atma. The next phase of the journey is to know the Atma. He explains further about the Atma.

ஆன்மாவாகியது 5 கூறு தத்துவங்களைக் கொண்டது. 5 கூறு தத்துவங்களை நீ உணர்ந்தபடியாக உன்னுள் ஆன்மா ...... நிறைந்து விட்டது. ஆனபோதிலும் அந்த 5 கூறுகளை யாதென்று நீ கற்றுக்கொள்ள வேண்டும். எமது சீடன் தவயோகி ஆன்மஞானத்தில் குறிப்பித்திருக்கிறான். நீ அதைக் கற்கும்போது உள்ளிருந்து உனக்கு உணர்தலை யாம் அளிப்போம்.

The Atma too is made of 5 parts. In experiencing these portions one will come to know the Atma completely. Agathiyar asked to read Tavayogi's "Atma Gnanam". Agathiyar has given me another task that of bringing my yearning to know about the Atma to others too. Indeed all this was not anticipated. Not knowing the differences between the soul and spirit, Udal, Porul and Aaavi, the Jeeva, the Jeevatma, and Paramatma even as I stepped into my 62nd year of existence, I felt it pointless in me taking a birth if these were not resolved immediately. I message all those from the AVM family for an answer hoping that someone would have had experience. No one could clarify the differences or similarities. The texts, the internet, and social media confused me further rather than clarify the subject. I could not comprehend Tavayogi's book either. I finally decided to take the bull by the horn and wrote a post based on my current state of confusion hoping Agathiyar would correct me and reveal the truth. He did come immediately to Mahindren who subscribes to my blog and is always one of the first few to read all the posts. Agathiyar told him to pick up a piece of paper and a pen and sit with him at his altar in his home. Agathiyar dictated the memo while Mahindren wrote it. This memo came to clarify all the questions. With further reflection on the messages given by the Siddha and our gurus in physical form in the past and the experiences we came across and the learning that we gained, it all fell into place. This understanding was confirmed as true by Agathiyar too. We are blessed to have Agathiyar teach us personally bringing clarity to all our thoughts and answers to our questions. But the learning does not end there. We are to know the power of the Prapanjam too. Previously we were told to reach out to the Prapanjam with Ramalinga Adigal leading the way and showing us.

பிரபஞ்சத்தை உள்ளுக்குள் செலுத்துங்கள். பிரபஞ்சம் உங்களுக்குக் கட்டு படும். துணை வரும். சரியை கிரியை கடந்து வந்து விட்டீர். இனி யோகத்தில் அமருங்கள். மனம் அடங்கும். மனம் அடங்கினால் ஞானம் சித்திக்கும். ஞானம் அவ்வளவு எளிதல்ல. அது நீண்ட பயணம். எல்லோருக்கும் கிட்டாது.

Let the Prapanjam come within. It shall listen to you. It shall come under your control. It will come to your assistance. 

You have traversed Sariyai and Kriyai. Now come to settle in Yogam. Once your thoughts settle you shall attain Gnanam. But it is not an easy task. It is a long journey. Not all attain it. 

The two years in solitude enforced by Agathiyar and the coming of the pandemic, and a timely dissolution of the Agathiyar Vanam Malaysia (AVM) and Amudha Surabhi (AS) WhatsApp group, that brought an end to all rituals and acts of Aram or charity carried by this two groups, has made me an introvert. I told my 4-year-old granddaughter that I was going to zip up and not talk anymore. She immediately showed her sad face, as tears welled up in her eyes. She told me "Why Tata. I have so many questions to ask you." It looks like Agathiyar too is not willing to let me bring the shutters down on AVM for good. I am entrusted to speak about the Atma, gathering those who are keen to know the Atma.

இனி இங்கு ஆத்ம ஞானம் மட்டுமே நடக்கும். பின்னிருப்போர் உந்தி தள்ளிக் கொண்டுவா. மாதத்திற்கு ஒரு முறை எமது பக்தர்களுக்கு அழைப்பிடு. ஆன்மஞானத்தை அறிய விரும்புவோருக்கு கற்பித்து வா. எனது முலு ஆசியினை பெற்ற சீடனப்பா நீ. இல்வாழ்க்கையில் இருப்பதினாலே உன்னை யாம் தனித்து குருவாக்க விரும்பவில்லை. உன்னில் இருக்கும் ஆன்மாவின் தேடலை மற்றவர்களுக்கும் வரச்செய். அவர் அவர் எண்ணம்போல் உமது போதனை அவர்களை அடையும். போதிப்பது மட்டுமே உனது கடமை. பலன் அவர்களுடையது. இந்தப் பிரபஞ்ச சக்தி என்னில் அடங்காதவை. அவைகளை நீ உணரும் தருவாயில் இருக்கிறாய். முழுதாய் உணர்ந்தபின் எண்னோடு இணைவாய்.

ACCEPTANCE

Though I was disappointed to watch, read and see explanations, definitions, and theories, parts of which were assumptions made, pertaining to the Udal, Uyir, and Atma, I was glad that many writers shared views that I had too on several other matters. For instance, my daughter shared the following, a pertinent and timely message for us adults to listen to and adhere to. We have written at length about this too in this blog. It is a message to see things anew from the perspective of a child rather than impose our trash and baggage on these tiny minds. We will be surprised that they can teach us a lot provided we are willing to go to them and sit with them empty. For instance, the child is adventurous till we stop him or her. The child too doesn't judge. 

There is a tendency to look down on other nations as we progress in technology and the economy. So too it is as we progress up the spiritual ladder we tend to brand others as outcasts and outlaws. So to speak looking down from the higher rungs or steps of the ladder it would literally be so. But every rung or step is there to lift us further up on the path of evolution. What we should do is to give a hand to lift others up too. This is conveyed as one of the 5 tenets extolled by Agathiyar in the Tamil Sangam in the past. But what if people refuse to accept help to bring change into their lives? What if they stick to what brings comfort and security, fame and fortune, dignity and pride, etc, becoming addicted to them and not able to drop them? Would they rather dare to venture out into the beyond? Agathiyar invites those who are courageous enough to drop whatever they are currently doing to escape being caught in its tentacles forever, and venture ahead into new territories and a new horizon. Hence he ask us to go ahead without having any guilt for those left behind. 

Our ancestors were geniuses. Just as we have numerous checkpoints in a rally, they placed checkpoints on the journey of life. One could stop and refresh and continue later once he was prepared to do so. There was no dateline. Life went on at a quiet pace. There was no rush then to accomplish and achieve, to out beat another, to excel, etc. Each person helped another to stand on his two feet. They lived in a community and a larger society. Besides the great masterpieces they left behind that remain as monumental symbols or remind us of their existence and achievements, they delved into the unknown and unseen too. Take devotion for instance. They knew how to fathom the unknown and unseen and bring it into their daily lives. Hence they were never even separated for a moment from the workings of the universe and nature. Take the temple or place of worship for instance. One had an option to walk past the temple without entering the premises. When that something in him awakens him, he is suddenly driven to enter the temple. This is the Atma we have come to learn now. Similarly, some had come to AVM only to sit in their car while the rest of their family joined us in the Siddha puja. Some stayed outside and worshiped from afar. Some wanted to get their hands wet and serve Agathiyar. AVM accommodated everyone as the temples did.

Passing by the villages we see that the deities have to share the small space with these villagers. The temple served the devotees who could not afford the luxury of having a separate room in the homes for puja. A devotee could join many in the worship of the deities in the temples. The temple served the devotees who did not have the time to engage in full-length rituals and worship in their homes as they had to work the land from dawn to dusk. Although they only gathered on occasions at the temples to fulfill their spiritual and religious duties, the temples and their deities were an intimate part of their lives. They would give their lives to uphold its sanctity. While some on one extreme are ignorant of the very existence or refuse to believe in a creator, on the other extreme many cannot live without worship and the thought of the creator. Then there are the fence-sitters waiting to be invited and coaxed. We have the frustrated lot too who pulled out of the scheme of God when their wishes are not granted. These are a part of the wide spectrum of people and devotees. The man sleeping on the platform, one who shares his small living space with God, one who can afford a separate room for God all converge at the temple irrespective of their social and economic standing. The temple or place of worship embraces mankind of the same faith and belief, at times pulling in the curious onlookers from other faiths too. This is Sariyai.

Then there are those who take up puja in their own homes. The Siddhas have some step out of Sariyai or temple worship and bring those seekers on their path to carry out home puja and worship of the Siddhas. They then introduce the rituals and charity bringing them to Kriyai. With continued practice and the grace of the divine, the devotees move a step further in bringing the deities into their homes. The home then becomes a temple too. 

Soon stepping into Yogam he realizes that though the creator, the divine, God exists in the temples and in the rituals, through subtle experiences that he gains in Yogam, he realizes that the divine is well established in the body or Udal, breath or Uyir, and as the Jeevatma too. Now he begins to seek an alliance with the Paramatma. Soon he comes to know that he never was separate from the source, the Paramatma. 

We then come one cycle. We began on the path of Sariyai introduced by our parents and forefathers at home, and having gone on pilgrimages to numerous temples we took up the path of Kriyai or home or individual worship that includes Tavam (Austerities) and Aram (Charity) and later picked up Yogam from a guru or at an Ashram and finally settled back to the confines and comforts of our homes to secretly receive the divine transmission from God, falling into the state of Gnanam. The cycle closes with an understanding, confirming the understanding of our ancestors, that we are all a part of the bigger picture and each component is vital to the existence of all the rest. This realization is Gnanam. As the Chinese Ch’an master, Qingyuan Weixin famously wrote during the Tang Dynasty, "First there is a mountain, then there is no mountain, then there is", and so it is with this Prapanjam. 

“Before I had studied Ch’an for thirty years, I saw mountains as mountains, and rivers as rivers. When I arrived at a more intimate knowledge, I came to the point where I saw that mountains are not mountains, and rivers are not rivers. But now that I have got its very substance, I am at rest. For it’s just that I see mountains once again as mountains, and rivers once again as rivers.” (Source: https://tricycle.org/magazine/first-there-mountain-then-there-no-mountain/),

How true, "But now that I have got its very substance, I am at rest." We begin to understand the reason our ancestors respected each and every living thing and all of creation and took the trouble to preserve creation. They worshipped nature and the five elements. They worshipped the trees, plants, and animals. They lived in harmony with the rest of creation. Our ancestors, each of them were, in fact, Gnanis in their own right. They were our gurus. The world is still in existence because of its vast contributions. We are here because of them too. We begin to respect our ancestors and the gurus too. In bringing us enlightenment on the nature of the Udal, Uyir, and Atma, Agathiyar has made us understand and accept everything as a piece of his nature, the Paramatma. We are linked and connected beyond flesh and blood as the Uyir and the Atma.

Swami Ramdas after a period of intense meditation on the slopes of Tiruvannamalai hill came out of his state and saw God in everything. He hurried to hug a passing beggar. But the terrified man fled from his holds. Ramdas then hugged a tree and cried out "Rama, Rama, Rama!" Swami Vishnudevananda after having his ego trashed by Swami Sivananda of Rishikesh saw the river Ganga not as a flowing river of water but Goddess Ma herself with her long flowing silvery tresses.

I at one juncture looked down on those peddling the science of prediction on the five-foot way, looking into our stars with the aid of horoscopes and almanacs, or through reading our palms, or the placement of conch shells or the use of budgerigar or common parakeet to retrieve cards. I asked myself why do they not use them to mend their fate? But when I took up learning to chart and analyze the horoscope and read the palm I realized that it was a huge science on its own. I had to crack my head to compute the horoscope and the lines on the palms and relate them to the planets that are forever in motion. In computer technology, for instance, a major change happens once in a while with patches and updates made available regularly, and an upgrade appearing before a completely new version eventually makes it into the market. In engineering, a new method or discovery comes along after many years bringing many to adopt the change then. But the simpleton looking into our horoscope charts and the palm has to update himself every second, keeping abreast with the movements of the planets to provide an effective and authentic Gochara palan or reading. I changed my prior opinion of them and regard them highly these days.

In taking up simple rituals and recitation of names, mantras, etc, during our home pujas, I began to appreciate the temple priests who make it a livelihood to serve God 24/7. Trained in various chants and mantras, and the rituals that accompany the Agamas required to be carried out in the temples, upon moving into a new house, during marriages, and prayers for the dead, are they not to be considered professionals in their own right then having started as early as 8 years old when we only dawn the robe of a professional after we complete post-secondary or tertiary education and begin practice in a professional career in the respective fields that we majored in?

I began to appreciate the Nadi readers too after I had the grace of the Siddhas and the fifty-plus Nadi readings. It was time-consuming for both the seeker of the Nadi and the reader to go through piles of leaves just to come to the correct one that carried details of the seeker. Then one has to have the gift or has to be trained in reading the writings on these leaves. In bringing an explanation and clarity to these revelations, he then has to have a vast knowledge of the sciences including astrology and medicine, or a database of the temples and places including its ancient names that have disappeared from the map and the knowledge of people, to correctly point them to these places too. He has to be well versed with the Siddhas' lives too and their worship to guide the seeker if the need arises. Indeed the Nadi readers too are gurus in their own right. 

I have come to respect everyone right from the night soil bearer whom I saw do service in ridding the bucket of excreta we left behind daily to the trash and garbage collectors and people from all walks of life. If I were to find fault with them then it would mean that there is a fault in the stars. It means that I have found fault in God and his mechanism. I shudder to think so.