The Siddha Path - No More A Mystery. Neither Mystical. Siddha Heartbeat from a New Perspective.
Sunday, July 24, 2022
THE BELIEVER TURNED SEEKER, FOLLOWER & DEVOTEE
Agathiyar at Agathiyar Vanam Malaysia (AVM) has been in Pothihai Tharmanyaana Chakkram (PTC) since 3rd July when the host of PTC Mr & Mrs. Sri Krishna invited him over. An abhisegam or libation for his statue was carried out after a homam that day.
Suren asked me if I missed him. I told him that I did not as his energy is felt with or without his statue these days. His presence is felt in our home and wherever we are with or without his statue. Science tells us that "Energy comes in six basic forms: chemical, electrical, radiant, mechanical, thermal and nuclear." The others like "electrochemical, sound, electromagnetic, etc are combinations of these six basic categories. Basically, energy cannot be created or destroyed. It is transformed into other forms of energy." Just like we have given a label for each form of this basic energy we have given the label GOD and named the many forms and manifestations of this basic energy as Narayana, Thirumal, Perumal, Jagannatha, Hayagriva, Achyuta, Kesava, Madhava, Venkateshwara, Guruvayurappan, Vaikuntha, Krishna, Rama, Ranganatha, Madhusudana, Padmanabha, Hari, Purushottama, Vasudeva, Govinda, Gopala, Ardhanarishvara, Nataraja, Pashupati, Rudra, Dakshinamurthy, Vaidheeswara, Virupaksha, Lingodbhava, Manjunatha, Maheshwara, Durga, Parvati, Kali, Bharavi, Chamundeshwari, Annapoorni, Ashtalakshmi, Sita, Radha, Rukmini, Saraswati, Gayatri, Ganga, Dakshini, Ganesha, Ganapathy, Vinayaga, Pillaiyar, Kartikeya, Muruga, Supramania, Velan, Kugan, Kumaran, Shanmukha, Ayyappa, Manikanta, Hanuman, Anjaneya, and many more. As these energies are not visible to the eye but we see them operate through appliances, machinery etc, so too was there a need to visibly and physically show the presence of the divine energies for how else can we comprehend them. Hence the installation and worship of idols came about. Just as he gives us life as the life breath, when Agathiyar came as the statue to AVM he told us to give "life" to his statue by chanting his name 100,000 times.
When Mrs. Krishna asked to know his true form since he goes by that as Light, Agathiyar, Kurumuni, Dakshinamurthy, etc and as we are worshipping him in all these forms and labels, Agathiyar questioned her back. In carrying out puja and acts of charity what does she feel? She replied, "Oru Unarvu" or a feeling. He replied that that is he, the vibration that is felt at those moments.
One has to feel him. No amount of reading, listening, or watching shall bring us to a state of realizing him. He has to be felt within. Hence the reason we engage in all things external is to realize him within. But sadly we get stuck with these external tools. The external worship and rituals are means and methods to help us see him within. Peter Steven Malakoff narrates in a video on the saint and poet Kabir Das "What Kabir talks about is only what he has lived through; if you have not lived through something, it is not true." Ramalinga Adigal's collection of some 6,000 + songs compiled as the Thiruarutpa is solely about his experiences with God. Manickavasagar and the other Nayanmars too sang about their experiences with God.
"I believe there is God," said one and went about doing his thing. Another went further and took on the tasks given by God and his apostles and missionaries. The other believed in a creator and sought to find him, at least find proof of his existence. Very few eventually locate and find him. Of those who locate him some settle for his gifts and retire. Only a handful stay or rather get to stay with him. First, we believed in the words of our parents, grandparents, and ancestors who worshipped these energies. Then as we grew up we became seekers wanting to know more and engage with these energies. Then we became a follower taking on the words of the guru as the gospel truth. Today we stand as ardent devotees willing to give our lives - udal, porul, aavi, worshipping the very energies that gave life to all things possible. From the physical forms of these energies, we have more to touch the subtle and invisible form. These energies are felt within us as we engage with him and his work. These energies are felt all around us too. His presence is felt as we step into homes, temples, samadhis, and into nature. His presence is felt in the food that we take, the air that we breathe, in the many sights that we see, in the sounds that reach our ears, and in the many things that are touched.
"If you have not lived through something, it is not true." It's only when one steps on the path and ventures to know his creator, whatever the path may be that he comes face to face with him. Not as an observer from afar; not as a listener to the many tales told of God; not unless he tastes his sweetness within; not until he is touched by him, physically and emotionally; not until he makes contact with him in the very air that is all around and travels within.
In "The Resonance of Allah: Resplendent Explanations Arising from the Nūr, Allāh's Wisdom of Grace" by Muhammad Raheem Bawa Muhaiyaddeen we learn about the sense organs and the sensory feelings.
Unarchi or awareness of sight, hearing, smell, taste, and touch is a result of unarvu. Unarvu results in unarchi. The sensory feeling or perception that one derives from the senses; sight, hearing, smelling, tasting, and touching brings upon unarvu.
So the basis is that unarvu. This results in unarchi and its expression is in many forms one of which is through singing leading to the many wonderful songs that are pearls of wisdom that the saints have given us.
Buddhi processes the information that is derived from the senses and the awareness (unarchi) retained from it and makes choices, identifies the cause or the object that brings on the sensory feeling and perception, and dictates the next cause of action, telling us whether to go with it or drop it or turn away, accept it or turn it down. But it is limited to accessing things it has perceived through the senses. This is limited.
Mathi makes the assessment and judgment and evaluation as when man begins to enquire into the nature of his life, and questions his fate. Here too its assessment is limited to the observed phenomena or everyday knowledge. This too is limited.
Arivu or subtle wisdom realizes that the answers to man's questions cannot be found in the world but only by going within. Arivu begins to investigate the soul. This is the beginning of turning inwards and can be compared to pratyahara in yoga. But subtle wisdom is still limited to the functioning in the realm of the elements so it only can suggest possible solutions. This too has its limitations.
Agathiyar has brought us to investigate the soul these days.
Pahuth arivu or divine analytic wisdom or divine decerning wisdom as M. R. Bawa Muhaiyaddeen describes it provides clarity and possesses certainty of knowing, arising from the indwelling mentor or spiritual guide, who is in constant communion and connects to God. This divine analytic wisdom or divine decerning wisdom awakens the life of purity and transforms it into divine resonance.
This is where we see Godmen speak bringing enlightenment to others. But many forget that they are tools too and vehicles for the divine and begin to project themselves often driving God behind the screen.
Per arivu or divine luminous wisdom or the ultimate wisdom is given by God. By the wisdom of God's light, he realizes he is in God and that God is in him giving the realization that nothing but God exists as Mahesh Yogi wrote. The soul is in constant communion with God. Taking on his form and thoughts the soul resonates with the glory of God. When one receives his plenitude and completeness the divine uses him to do his work towards his creation.
These are the states of the saints like Ramalinga Adigal who even after coming into constant communion with God placed God or Arutperunjothi above him. Ramalinga Adigal expounds his unworthiness to the Lord as seen in the following song Muraiyiidu. (முறையீடு). He objected when those around him began to address him as Swami. He wanted his name mentioned only as Ramalinga Adigal in publishing his collection of songs the ThiruArutpa.
மருந்தறியேன் மணி அறியேன் மந்திரம் ஒன்றறியேன்
marunthariyeen mani ariyeen manthiram ondrariyeen
மதி அறியேன் விதி அறியேன் வாழ்க்கை நிலை அறியேன்
mathi ariyeen vithi ariyeen vaazkkai nilai ariyeen
Similarly not at any instance did Tavayogi deem himself as an impersonation of God. Agathiyar told someone to learn humility from Tavayogi. We too saw his humbleness.
These days we realize that we can connect with the writings of the saints and their songs. What were mere songs by saints and poets that were pleasant to the ears, today pierces the heart and soul. The experiences felt by the saints become ours too. We thank all these saints and poets for their soul-stirring renderings.
I guess we have come out of bhakti and have stepped into Gnana as Tavayogi very much wanted us to if we arrive at the above-listed states.
