On Siddhars

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Bhakta: What is the value of the guru in one's spiritual life?

 

Aya: Priceless.

 

Bhakta: Why is this so?

 

Aya: Even in digesting worldly knowledge one needs a teacher, how

much so knowledge of the spirit which is more sublime?

 

Bhakta: But previously you have taken an anti-guru stance?

 

Aya: Ha, ha, when was it?

 

Bhakta: You used to derail some saintly figures.

 

Aya: Like whom?

 

Bhakta: Like Kadir Ibrahim?

 

Aya: I only despise their antics. Moreover where is the true

relationship? The true guru does not divert attention of the disciple

on himself. He directs the attention to Iraivan. He also behaves as

equals with the disciple. But today where is this seen? They have

elevated the fool as God. He will finally pass away (die) as any

other human beings to fare according to his desserts (according to

his karmam).

 

Bhakta: I heard that this Kadir even promotes sitting on a yantram to

meditate. The people attends his talk by the droves. Recently he had

a talk about the siddhars.

 

Aya: Fools forever will abound. Look, Doesn't this man belong to the

Mussulman (muslim)religion? Previously he was giving some

motivational speech. Now he is dabbling into religion I suppose.

 

Anyway can one ask another to sit on the Holy Koran and pray? The

audacity of one who eats beef to be let into the temple precincts to

preach about our own tradition. Truly our people have lost sense of

shame. They have mistaken dignity for pride and arrogance. Where one

should speak out, the fools remain tight lipped. Where they should

listen, they will speak up and argue endlessly.

 

Do you know how it is? It is like letting a stranger sleep with your

mother (Matha)?

 

(The bhaktas were shocked to hear this)

 

Bhakta: Oh..how is this? Is not our religion the most tolerant? Why

can't a Muslim (Kadir Ibrahim) give a speech about our siddhars and

relgion? Moreover he says that our religion is a great religion.

 

Aya: The fool speak thus for the sake of monetary gain. If our Matham

(religion) is so great why doesn't he become an apostate and embrace

our religion? The siddhars prayed to the Iraivan and applied holy

ash, will Kadir Ibrahim follow this? He is a hypocrite and you are

fools to follow such a man.

 

He only speaks about the greatness of our religion to our faces. At

the back these people will laugh their way to the bank.

 

If he says such words to his fellow Muslims they will disown him. He

makes such speeches making fools out of the people only.

 

Bhakta: But..

 

Aya (interrupting): I also have heard about his antics during the

Sunday talk. After talking a bit about Siddhars he added in veiled

humour that none have in fact actually seen the siddhars, hence it

cannot be known if they have spoken the truth. At this the crowd have

laughed it seems.

 

Bhakta: And he also made some humour that the cakra 'muladharam'

should not be confused with 'mala dhanam' (stool excretion) at which

the crowd broke out into laughter.

 

Aya: All these are fools.

 

Bhakta: He has also said that God cannot be known, hence one should

not brood over God much and should do the necessary in the world.

 

Aya: And what is that?

 

Bhakta: It is acquisition of money and attaining worldly name and

fame.

 

Aya: What one eats one belches. Likewise what one does and thinks day

and night comes out from one's mouth. Is this how one should talk

about Iraivan? The goal of human life has been described by siddhars

as attaining of Iraivan. However so not all souls are ripe, hence

they will want to be immersed in the worldly life. But yet they know

this ideal and try to lead a life devoted to Iraiavan upon finishing

their worldly duties and reaching their ambitions. They visit the

holy places and the saintly ones for respite. They get peace of mind

from the humdrum of life visiting the spiritual place. But what do

they get now? After listening to such fools like Kadir Ibrahim one

becomes a hypocrite and a pervert.

 

Bhakta: He made fun of those following the dictum of Adi (July) month

by saying he will visit again after the month. All laughed.

 

Aya: Yes like this and that he will make fun. The fool who laughs

thinks that it is the other person who is laughed at not realizing he

is the subject matter himself. This is due to one's natural

predisposition to feel oneself as superior to others. Kadir

understands this and makes veiled remarks. He is a good orator,

period.

 

Bhakta: But many say he is a good man and talk highly of him.

 

Aya: These people hanker after worldly goodies and success. Seeing a

successful worldly man they speak highly of him, wanting to reach the

same state themselves. Many scoundrels have good oratory skills. Can

the inner substance of man be judged using his worldly possessions?

Only the fools do likewise. With death he will lose all these

possessions.

 

Bhakta: So must one abhor money?

 

Aya: Have I said so? Money is a necessity in the world. But how far

will one go to earn it? Will one go to the sake of cheating and

manipulating? One reaps as one sows. I don't want to get into the

discussion of the importance of money, enjoyment etc. It is up to

oneself. What I dislike is to mix spirituality with money, lies and

manipulation.

 

(Silence)

 

Bhakta: What are the characteristics of people who will not attain

Iraivan even when in the path?

 

Aya: Those who are perverts, who follow orthodox outer purity without

observing the corresponding inner essence and the one who vainly

argues for the sake of arguments without applying oneself in sadhanai.

 

Bhakta: Is sex a hindrance?

 

Aya: Yes. One who indulges in it will sink in it more. One who

suppresses also will finally hit the wall as the force of Mayai pents

up and overwhelms oneself.

 

Bhakta: What is the way then?

 

Aya: One should get married. By this one will overcome the pull of

sex. It will not be an obsession anymore.

 

Bhakta: But some men do stray even after getting married.

 

Aya: This shows that they do not feel much impulse for the same

woman. Hence they think they can derive more enjoyment by going after

different women. This is the nature of the mind. After getting the

object of its desire, it will hanker after another thing.

 

Bhakta: Is adultery or prosmiscuousity a sin?

 

Aya: Look. If a man thinks of sex day and night, his thought becomes

obsessed with it alone. Thereafter can one think of Iraivan?

Outwardly people appear decent while inside their mind they have

dirty thoughts. One will become surrounded by those things one's mind

constantly dwells upon. All enjoyment in this world is transitory.

What is the permanent joy? Is joy inherent in the form? When a person

is in sorrow due to loss of child or limbs does sex attract him?

 

Bhakta: So must one take sannyas?

 

Aya: It is up to oneself. Both the order of the householder and

renunciant (sanyas) have their strengths and weaknesses. One should

analyze one's temperament and choose wisely.

 

Bhakta: What are the benefits?

 

Aya: The householder does not need to beg for money. He does not need

to renounce worldly things outwardly. Inner renunciation is enough.

But he is tied by certain conventions and has duties to fulfill to

one's parents, wife, children, occupation etc. He should perform it

as an act of worship. But it can be difficult as he is always exposed

to stressful situations. He cannot throw his duties and run away. It

is not harmful to have sex with one's wife. But he should treat all

other women as sisters or mothers. It will be better if both husband

and wife follow the spiritual path. They should share the path.

 

Bhakta: How about the sannyasi?

 

Aya: He should not accept any worldly occupation. He should not be

tied down. He should have nothing to do with money nor woman. A

sannyasi must never have sex. He must renounce inwardly and

outwardly. Sannyasis are teachers of men at large. If he enjoys women

and money he will set a bad example. Neither should he do so in

private. It will tarnish the name of the religion itself if he is

caught. Nowadays already this is happening. There are many criminals,

vagabonds, psychopaths and megalomaniacs disguised as sannyasis.

However so being a sannyasi is also advantageous. One can be fully

devoted to spirituality. One need not worry about worldly duties

anymore. Likewise one should not do worldly jobs for the sake of

money. One should do the work of preaching and disseminating of

spiritual knowledge. By doing such one earns dakshina. One should not

conduct homas or ceremonies to bless worldly affairs. These are the

work of the pandarams and pujaris. One must do work related to

spirituality only. One could do translation of spiritual works or

deliver good talks. But these most are wont to do. Hence people like

Kadir Ibrahim take up this place.

 

They should also not let other worldly people to lecture about

religion and spirituality where they are invited to give a talk.

Rather they should speak. I have seen that most simply sit there with

eyes closed or just let people fall at their feet and give blessings

after introductory speeches and long winding lectures by the worldly

people who are probably their disciples.

These are bogus. Is it so easy to meditate? Can anyone learn it in a

day? What is the purpose? Can knowledge grow like this?

 

I hope that some genuine sannyasis do the work of preaching rather

than becoming involved in unnecessary charitable activities.

 

Charitable activities are meant for men of action who lead a worldly

life. The world is a place where only the fittest survive. In one way

or another the money earned becomes tainted. One loses one's temper.

One is pushed by others to do many other things to survive also. To

seek good karmam and to nullify the bad karmam worldly men are

encouraged to practice dhanam (charity). These things belong to the

realm of activity. The sannyasi who has renounced this must not get

entangled in this anymore. The world will forever have the evil and

good people. It will forever have the rich and poor.

 

Look. Iraivan has created limited beings. All are in duality of

Mayai. All are not of equal strength or capacity. If such is the case

none could do trade or excel another. If there are only plants in

this world what will happen? They will soon use up the nutrients.

Hence there are creatures which eat the plants. Plants breathe in

carbon dioxide and breathe out oxygen. This is used by the animals

which eat the plants. But if the herbivors (plant eaters) breed

rapidly they will soon eat all the plants and thereafter face

scarcity. Hence Iraivan has created the meat eaters (carnivores)

also. As one moves up the food chain the population should decrease.

If there are too many hunters (meat eaters) they will face extinction

also. But man is now furthest up in the food chain. His population is

growing rapidly. The produce of earth is limited only. All resources

of earth like oil, iron deposits, etc are limited. All are getting

depleted also.

 

Land is limited also. The earth is the same size only. Hence all will

soon compete for the limited resource and man's beastly nature will

come out. Previously three people shared a pie. Now ten will fight

for the same pie. This is the Kali Yugam.

 

So like this and that there will always be some kind of rife and

suffering. The men of the world will know how to take care of this

world. The renouncer should not get involved in this. It will mix

worldliness with spirituality. Sannyasis are teachers of the general

public, hence they should behave such. A sannyasi who gets involved

in worldly affairs is like a person who swallows his own spittle upon

spitting out

 

Bhakta: But some siddhars are married and some are not?

 

Aya: Siddhars cannot be compared with sannyasi. It is like comparing

a natural lake with a man-made lake. Siddhars cannot be fathomed and

cannot be known. The general public will never come to know a siddhar

as long as he lives (as a spiritual person). Only a paltry few will

know. These can be counted by the fingers. Only upon the siddhars

demise these few souls might undertake the work of forming a

spiritual organization or such work. The siddhar himself is not

involved in the work of propagating his name. In truth he abhors the

public. The few who know him intimately out of their own desire form

an allegiance amongst themselves upon his demise. This in time grows

into an organization. Hence some siddhars run away or hide to avoid

all this thing coming up upon their death. It is because whilst alive

itself the siddhar does not permit such acts, why should he condone

such activity upon his death? So the worldly people will say the

siddhar has vanished or something like that. In truth he has run away

to avoid unnecessary attention and to prevent man's innate desire to

turn everything into an organization. Organizations are worldly

things. They run on money. True spirituality should be free from the

taint of money. With money comes arrogance, lewdness and many other

ills.

 

Bhakta: How come there are some souls who become siddhars? Why don't

all become so?

 

Aya: Son. All souls in time mature and reach the Iraivan. There are

seven planes of existence altogether. All souls have come from pure

Mayai. This is the timeless region. But not all enter at the same

time. Hence some are old souls and some are relatively new. This old

soul means a soul which has entered the manifested universe stemming

from Mayai at a earlier period of time. The mature souls

automatically seek Iraivan. After many lives they manage to enter OM.

Thereafter they have a choice of manifesting above the third plane.

Most souls will choose to enter here for the burden of embodiement is

lesser.

 

Hence they pass the fourth to the seventh plane till they merge into

Iraivan without Mayai. It means not to be tainted with Mayai anymore.

Hence the Gayatri Mantram mentions the three planes (worlds) only.

Those who have reached above this are beyond the reach of Savitur

(Sun). They do not need the shakti from this Sun to replenish

themselves. They have become deities. It is like entering a room

where one just need to walk till reaching the inner chambers. But

some very few souls who have merged into OM but yet having a taint of

Mayai wish to proceed their journey from the world itself. It is

because they wish to attain Iraivan from the earthly plane itself.

Though there are less distractions in the fourth plane upwards and

the soul as deities are not caged in a gross physical body, they have

other duties to perform and will take a longer time to merge in toto

due to the same duties. This is due to being endowed more with the

powers of Iraivan. It is like humans also. Due to having more shakti

these thereafter have taken the task of administering to the lower

life forms also. But man being sunk more in Mayai exploits also.

 

Hence the old soul which has merged and takes birth will become a

siddhar. In that one life birth he will shake off the remaining

taint. Usually one such will not have a guru. He will be drawn to

Iraivan without any outside agency. Maybe he dilly-dallies a little.

Then he becomes engrossed in Iraivan and attains the beautitude

without any help. He attains it in a short period of time also. He

attains 'darisanam' (vision) of Iraivan almost immediately when he

steps into the path. Thereafter he just has some little toiling

(sadhana) to do. He is like one tasting the fruit and toiling a bit

afterwards. Ordinary people have to toil on arduously and then get

the fruit.

 

Bhakta: Isn't this double standards for the less toil?

 

Aya: But he has toiled much in previous births.

 

Bhakta: Ahhh...

 

Aya: He doesn't need initiation nor anyone's guidance. He doesn't

seek it either. That is why a siddhar is said to be like a natural

lake or mountain. It comes up on its own. Due to this he is always in

natural surroundings. He has no marks of outward holiness. Normal

souls seek Iraivan for other things also. The siddhan seek for

Iraivan's sake only. The worldly people if they are told not to pray

to Iraivan for worldly goods will remark, 'why, is it wrong? can't

one ask this and that from god?'. What they cherish deep inside comes

out from their mouth and actions. The siddhar even in the company of

young attractive women do not find himself drawn to these. He neither

feels repelled nor attracted. The body is only a body, a mound of

flesh for him.

 

The normal aspirant must suppress his desire and tell himself not to

feel attracted due to the presence of lust. Hence only must the

sannyasi keep away from women. The siddhar has got no such fear. But

sometimes some misunderstand this and go too far as to look down upon

women and treat them with contempt.

 

Bhakta: But you have said some get married?

 

Aya: Yes, due to some balance of duty these do. They have some

obligations to fulfill.

 

Bhakta: Then they must enjoy sex then?

 

Aya: Is the enjoyment of the siddhar the same as the worldly man. The

siddhars merges with Iraivan in joy. He sees all joy as manifestation

of Iraivan. The glutton thinks of food day and night. He thinks of

the food, relishes and reminiscenes over it even after the meal. But

some eat what is served. They do not have any preferences. Some live

to eat and some eat to live. Hence the difference. But after some

time the siddhan will not engage in sex anymore. It falls off.

 

Bhakta: How if the wife is sex-minded?

 

Aya: You are a fool! It is Iraivan which chooses his life. Though

having wife and children he is aloof from them and they are aloof of

him also. The siddhan is on his last and definite lap. Hence the

Iraivan will remove any such obstructions for him be it if such a

wife. It is as Iraivan has taken the power of attorney for him. The

siddhan accepts wherever he is placed. He prays for true devotion

only.

 

Bhakta: You have glowed so much about siddhars. If they are such why

don't they become world teachers instead of the sannyasis?

 

Aya: Truly you are a moron! The teachings of the sannyasi is accepted

by the people as much as they want. But a siddhars' words on a person

will become a reality. Hence if he is let loose, all will thereafter

get the grace of Iraivan regardless of their stupidity and non-

deservance. This the Yaman cannot permit as it is not dharmam (just).

The Yaman and the Navagraham are in charge of these 'karma veenai'

(fruit of karmam). Iraivan has relegated it to these. Hence the

siddhar cannot make himself known to many. It will spell the end for

him.

 

Bhakta: Why? What will happen to him.

 

Aya: He will have to leave the world if such happens. The siddhan is

able to take the karmam of others upon himself. Ordinary gurus and so

on cannot do this thing. They can talk only. But the siddhars body is

ruled by the pancha boodham (5 gross elements) also. By taking karmam

of others his own body breaks. After his first wake of spiritual

grace the siddhar learns to distinguish. Milk poured into a dirty

bowl will itself become stenchful. Unlike the sannyasi the siddhar

does not expect dakshina from the masses. The Iraivan in one way or

another provides for him. Also unlike Kadir Ibrahim and the likes of

such, the siddhar does not work for monetary gain or any ambitious

projects even like building temples, ashrams and so on. Truly he is

not bonded to anyone and none he treats as bonded to him. He treats

all as equals and does not permit another to fall upon his feet nor

call him as another's guru.

 

Bhakta: So the siddhar rarely accepts disciples?

 

Aya: Yes.

 

Bhakta: If ever he has (disciples) how many will he have?

 

Aya: Oh..maybe one or two, or possibly none at all.

 

Bhakta: What?

 

Aya: So truly one must be gifted if the siddhar calls one as a

disciple. But rarely does this happen. One might become known to him

but it doesn't mean that one becomes his disciple.

 

The rarity of seeing a siddhar is like hitting down a clump of

mangoes with eyes closed. The rarity of being a disciple of such a

one is like having all the mangoes obtained likewise to be ripe.

 

Bhakta: If someone knows a siddhar by some means and thereafter finds

out him to be so (a siddhar), if he tells other persons will they

believe it?

 

Aya: They will not.

 

Bhakta: Why not?

 

Aya: Try first and you will know.

 

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