THE LINEAGES A SADHAKA GOES THROUGH AND A BRIEF EXPLANATION OF AMSAMS AND DEITIES.

The sadhaka undergoes these acarams or paths in realization. This is generalized, which means that a sadhaka goes through these with varying time periods, some finish faster, some later - according to karma, inner resolve, discrimination by enna arivu, bhakti and sadhana. The acaram are the stages the sadhaka pass through. The acarams are: 1) vaidikacaram - bhulokam - muladharam - brahma 2) vainavacaram -bhuvalokam - swadistanam -vishnu 3) saivacaram -swargalokam manipurakam-rudran 4) dakshinacaram maharlokam -anahatam -isan 5) vamacaram -japalokam - vissudham -sadasivan 6) siddhacaram -tapasyalokam ajnam -mahakala 7) kaulacaram -satyalokam - sahasaram -paramishwar

These are the 7 acarams which also correspond to the seven chakras. Vaidikacaram is rituals. It is to employ rituals and symbols to concentrate. At the same time the meaning of the symbols should be understood. Without understanding the underlying meaning, rituals have no use. Vaidikacaram is actually contemplation of spiritual truths by the help of rituals. Vaidik means Vedic or the way of the Vedas. The sadhakas used rituals to help him concentrate. After some time this rituals took a life of its own through priests who employ it to earn their livelihood. The rituals done following the brahmanical way was labeled as vedic and that following the original daravidic way is called tantric. It should be known that each stage has its beginning and end. The end of vaidikacaram (muladharam) is also known as the beginning of swadistanam (vainavacaram). So the sadhakas usually fall within the stage. For example a person is called a siddhar when he enters ajnam or siddhacaram. But the start of ajna is also the end of vamacaram. So a person who has accomplished the vamacaram is the siddhar. Said another way the sadhaka who has reached the culmination of vissudham is a siddhar and described at the level of Sadasivan. The siddhar who overcomes the need for sadhana is a kaulacari. This is achieved at the end of ajnam. This is the start of sahasaram or kaulacaram. So a brahmajnani (kaulacari liberated while living) is he who has mastered ajnam and siddhacaram. Now he is said as living in Sahasaram. The culmination of Sahasaram is Mahasamadhi. So the real state of god is attained at the end of Kaulacaram which is Mahasamadhi. After this the siddhar does not stay in the body anymore. Vainavacaram is bakthi. Mechanically following rituals is always lower than bakthi. The bakthi stemming from true love towards god and for loves sake is the striving of Vainavacaram. Vainavam means Vaishnava or Vishnu. As the mind of the worldly ambitious person is rajasik, Vishnu is said to be the deity for this person. Likewise, to set a goal of achieving mukthi and doing it in full vigor, we are said to follow the way of Vishnu

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also. This culminates in the sprouting of Bhakti or love towards god. This is the culmination of Vainavacaram or the way of Vishnu. Saivacaram is meditation. After knowing bhakti towards god, we now strive to realize him internally also. Realizing him internally, you know that he is forever your inner essence and there is no more hiding from him. Meditation is a conscious effort to strive for this realization through contemplation on the godly qualities the sadhaka chooses to dwell on. Shiva is usually potrayed as a god deep in Samadhi and meditation. So the way of meditation is said to be Saivacaram or the way of Shiva. The culmination of this is the start of dakshinacaram. Dakshinacaram means the south way. Dakshina is giving away of alms. It also means to down and south. When the gurus of yore received fees for some spiritual service given, it is taken in the spirit of humility where the giver is higher than the receiver. This spirit should be cultivated by the priests nowadays and others who seek to give a spiritual service at a fee. So to point to the lower end is the meaning of dakshina. South is also usually depicted as down or lower. Dakshinacaram actually means the merger of manam into the kundali from the base. This is where as I said you start to enter and also feel yourself from down moving upwards. As such this way is known as dakshinacaram. Even though the manam has entered the kundalini in which there is no Maya, due to karma, the manam will not be able to have a full merger in the Self. Day by day only the intensity of merger is increased. However the person has already had a small glimpse of the Self which is satchitanandam. The intensity can be less. A lesser intensity of the same quality is said to be of smaller quantity. This is why sometimes god is said to be the sun while we are the rays. It is to show the difference of quantity by way of intensity only. Dakshina or south way is called so because there is still upward movement for the manam. There is yet no achievement of abiding in Sindhu. So the sadhaka is still in duality. He has dispassion to the worldly objects but is still attracted to sensual enjoyment. Immediately after an indulgement he will feel intense dispassion. He also is tied to anava and could give in to fits of anger. But after the anger he feels regret and repents wholeheartedly. Some sadhakas reaching this stage misinterpret the dispassion as disgust and run away from the world. By doing this they will not reach the final liberation. A sadhaka in dakshinacaram feels immense bliss of dhyanam. So some sadhaka falsely believe the world to be unreal and run away. They will remain as renunciates in this level only. They cant cross the stage of being beyond purity and impurity. Due to false believing the goal to be eschewment of the world they do not reach Kaivalyam. They did not know that it is the anava and selfish attachment which should be eschewed. For this sake only, Edumban is shown as carrying two pots (practicing sadhana and living in the world) rather than one pot alone. Vamacaram is the continuation of dakshinacaram. This is where the manam is merged fully in the Self. The world is no more seen as Maya as we know the reason for maya and where it truly is. We have experienced it. The culmination of Vamacaram is where the fullest merger of mind in the Self is had. It can also be said the state in which atma (shiva) and manam(shakti) has joined to the fullest in a human. This is where atma jnanam happens. It is also where the sadhaka has his first taste of the fullest satchitanandam realization. All this terms show the One state only. In vamacaram, the sadhaka tries to remember the

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quality of satchitanandam during normal awareness where his mind is immersed in jadam. At first this is through remembrance only like the earlier acarams, however later on the satchitanandam is reflected. It means a small intensity of the bliss of satchitanandam starts to occur in normal awareness. The vamachari who has realized the atma knows that purity is not in the object and does not run away from the world. Through the help of Vayu (prana shakti), the manam is made to abide in Sindhu. Hence the va(vayu)-ma (manam). He tries to live according to his realizations and usually is not restricted like the advaitin. However some people posing as Vamacharis have abused this acaram. When the manam enters the kundalini there is usually no way but up only. Only when it is fully established in satchitanandam does the sadhaka gain control of his movements in Kundalini. This is the start of siddhacaram. A person who has reached the culmination of Vamacaram (vissudham) is the Siddhar. He has reached the Sindhu. He is now Shivan while living in the body. For this reason he is known as Sadasivan. A sadhaka starting on the path has not reached sadasivan; only the sadhaka who has finished the path of vamacaram is a Sadasivan (the person attaining shiva while still in the jadam. The jadam is also known as sada. Sada means the fleshy body). Thereafter he starts the stage of siddhacaram. The goal of siddhacaram (final culmination) is the state beyond tapas. Thereafter the siddhar becomes known as the liberated one. He is said to now be in the stage of Sahasaram. At the end of Sahasaram or Kaulacaram he attains Kaivalyam and becomes one with Iraivan through Mahasamadhi. In siddhacaram a fuller merger of antarakaranam starts to occur. Unlike the vamachari who still has to depend on the prana shakti from breath retention the siddhar forgoes this. The siddhar is able to reflect a bigger intensity of satchitanandam in normal awareness. The siddhar is able to sustain his manam in the subtle patterns of the kundalini due to the freeing of his mind in it. As such he is able to experience certain states of higher embodiement though human. However he not necessarily understands the knowledge of higher jadam. Though the cat lives with us and understands us, it doesnt mean that it has become as knowledgable as us. If you send it to sit your exams you will fail only. The siddhar is a freed man in kundalini. All his flying, levitating, becoming huge or small denotes to this state only. In concentrating his manam on a particular subtle pattern in the kundalini he is said to become small. When he expands his mind to cover a few subtle patterns, he is said to become big. If he goes up in the kundalini (as all beginners do) he is said to be levitating of flying. If he comes down to the lower end of the kundalini after going up (which beginners cant do) he is said to have become heavy or big/strong (to picture heaviness). Things like these got mistranslated and people believe that Milarepa (a Tibetan saint) flew on the air and Shridi Sai Baba became a giant. This is all foolishness. The body still under the law of physics can never fly. Where did the extra momentum needed to fly is generated from? By believing this, sadhakas become laughing stock for rationalists and skeptics. Apart from that, by spreading this falsity, other hooligans make use of such stories to do tricks and delude people. Yes, initially these hooligans if they are clever will not ask for money. Once they know that the trust is earned they will start to stress the importance of tithing, donations and so on- which becomes wrong because it enters their pockets.

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The culmination of siddhacaram is attaining the fullest possible merger of antarakaranam and still able to be in the human body. Thereafter he is known as kaulacari. Kaulacaram actually means akula or the pathless. This is to show that the person has no more need of sadhana and could merge at will. The siddhar still used other forms of pranashakti to merge even though freed from use of vayu (prana from air) in the higher stages. This prana is still from jadam belonging to god like bodily heat. The kaulacara merges at will and does not need the aid of shakti from jadam anymore. This shakti is what I have called as prana shakti. Prana shakti is classified by the siddhars of old according to the work it does in the body. This is a generalization. As science progressed, we know of different reactions in the maintainance of the physical body. All reactions involve energy only. This energy is called prana shakti. As such the kaula chari is known as the truly liberated or truly free while alive. Even though his realization of satchitanandam is the same as the siddhar but his conditions have become different. As such he is said to be free and dont have to follow any path (akula). Like the siddhar he reflects the satchitanandam in normal awareness and his actions are guided in this state only. At mahasamadhi his antarakaranam merges fully with his atma and manam, thereafter he knows all his births; he then merges the balance of his pranashakti in his manam willfully and departs. The antarakaranam has infact started to merge from the end of dakshinacaram itself. In the end of siddhacaram it achieves the highest possible state of merger while still living. The final merger occurs in Mahasamadhi only. It is likewise for the state of satchitanandam also. The siddhar knows of the nearing of his death by entering the satchitanandam state without willing. Thereafter he knows that his karma has become so reduced that he is able to merge without his own will. He decides on a day to willfully leave the world. This is called as Mahasamadhi (the highest absorption in god where there is no return to any embodied state). Upon Mahasamadhi he is able to choose to abide in a state of full merger or becoming an amsam. What will happen thereafter is only known to him only. Now he is no more separated from god in the strictest and fullest sense. He is truly god. But like god he is nowhere in the embodied world. Even if he does not do this on his own accord, once his karma has become nil (in relation to the embodied state) he will automatically be merged in Mahasamadhi. A kaulachari and a siddhachari (siddhar) are also known as brahmajnani (he who knows god). To prove this point and demonstrate to fellow humans that this stage can be achieved, the jnani on his own accord enters his own grave which is fortified by bricks. After departing he will not enter anymore. His body will undergo the same physical disintegration other physical bodies undergoes. Without understanding this, some people just go underground, do a hole through which air and food is passed, take sleeping pills and sleep. Thereafter they come out. What is the purpose of all this? Is any good or knowledge gained by humanity by this? Is the person demonstrating some truth? The way I see it is cheap publicity for the sake of money. Some fools by not providing ample air have even suffocated and died. Yet other criminals, escape through this method by secret pathways. After commiting crimes and swindling, they pose as swamis enter the hole and vanish after three days of being in the

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hole under earth. People wonder in amazement and the victims just could not believe it. I have known criminals who are placed under restricted movement. This people have to sign personally in the nearest police station everyday. This is some kind of punishment in my country. These people thereafter get acquainted with a temple and soon pose as swamijis. Nobody checks peoples background and if lucky (most of the time) they will go unnoticed by sporting the beard and other things worn by the so called spiritual swamis. After that they will cheat the people by promising miracles, childbirth, success in work and education, curing of disease, giving realization (mukthi), exorcising and all such nonsense. Finally, they will get into the hole and disappear. These are one of the ways of the conmen. Some however are never legally implicated and will do all the things I have mentioned till their death. The foolish disciples after the gurus death cry and yearn, build a monument and are in the same state of spiritual development - Hopefully until common sense strikes. Forgive me for peppering throughout with this kind of warnings. Yes, for the sadhaka who is on his own this will not make sense. But many are there who are acquainted with fools who do not actually know god though act so. By getting bonded with these people through false emotions of guru bhakti and fear of being forsaken and cursed they deny a chance to become a kaulachari, the liberated one. Their fear of the guru is imagined only. None can save, only you can save yourself. Living in this fear of falling from the so called grace of these cheats, we will deny ourselves the true grace of kadavul (the god inside us). But most will not feel to take an independent step even if they know that it is the right thing to do. It is easy to still be with the group even though it is against our conscience. It takes courage to overcome this. This sense of wanting to belong to a group is inbuilt in the human psyche. It is for the survival of the species. But so are the basic instincts of lust, revenge, greed, pride and jealosy. They have their place in the survival of the species too, especially in the animal state. But as human beings we have overcome these and put it in their proper places. That is why we are known as human beings. We become better human beings when we follow our conscience and do that which is truly beneficial for us and for others. In the tantras and it is written that there are three classes of devotees: the pasu (ignorant/tamasik), the veera (heroic/rajasic) and the deiva (divine/satvik) The rituals like pancamagaram and the way of meditation is said to be different for each of these. It is to suit the different temperaments. This is emphasized in the pancamagaram ritual whereby the five items are different according to the categories. For example the pasu uses coconut water for madhu, cereals for mudra, some sweet cakes and jaggery for meena and mamsa, contemplation of the divine in maithuna. For the veera the real thing is used such as drugs for mudra, wine for madhu, meat for mamsa, fish for meena and sex for meena. For the pashu, the pancamagaram is just to aid in concentration of the divine. In the veera, shame, disgust and fear is sought to overcome. Maya as not in objects but in the mind is sought to be realized. The real nature of Maya is strived to be seen as it is. So the veera engages in the objects which personify the bonds of ignorance. He strives to cut or transmute these. For Bengalis like Ramakrishna who consume fish, there is no disgust. As such the ritual involves cooking the fish in a human skull.

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The satvic is actually accomplished to a certain degree in this. Madhu in him means intense concentration and absorption, meena is where the mind enters the kundalini through both sides of the spinal nerve as ida and pingala, mamsa is the prana shakti which enables him to do this, mudra is his merger with kundalini where he sees the akasa ganga brilliant as a thousand suns, maithuna is the bliss of satcitanandam. The pancamagaram is also given moral values as I have told you earlier. These are qualities which aid the conscience and reduce attachment. Sir John Woodroffe (Arthur Avalon) is a western man who has studied the tantras in the earlier part of the century. He was posted to India and started to document the tantras. I am unsure whether it was the later part of the 19th century or the earlier part of the 20th century. I mean to say the time period in which he covered these. He was well aware of the fraudsters under the guise in religion. Based on his outlook, even during that period true sadhakas and gurus can be said to be very less only. Due to this the British developed contempt to the tantrik and exposed its abuses. This I would say is rightly done. The British did really open the eyes of a lot of people. It is now possible to separate the husk from the grain. Arthur Avalon really had a hard time recording true tantra and he has done so with a systematic presentation seen in modern scholars. His elaboration on the meaning of these is kept to a bare minimum and could be said as presenting more of the views of tantras practitioners itself. Some gurus like to expound the sashtras. They elaborate on the words. But tantra is not like these Sanskrit scriptures. It is more of a text in native language. Sir Woodroffe was more aware of Bengali tantra. It is a tantra colored by Bengali culture. However the essence of tantra is the same only. His books are still available in our bookstores. In some tantras the way of the hero (veera) is said to be supreme. In some Shiva says that in this Kali age all are pashus only. In some the deivika is emulated. Why is all this contradictory messages given? The tantras are actually meant for specific people. The guru writes the tantra for his disciple or according to the temperament of the people around him. The tantras usually start with a style of Shivan having a conversation with Shakti in which he instructs her. Shakti also instructs Shiva in some works. These texts are called Vidya. In truth it is not a real conversation between deities, it is the guru who writes like these to convey a message. If people are really dumb and ignorant then it will be impossible to ask them to follow the way of the veera. But humans can learn. So it is a falsity to say that everyone is a pasu and cannot follow the way of the veera. In some tantric texts Shiva even warns that those who follow the way of the veera will go to hell. Seen in the context of target audience, we can know why the author has written so. Due to rampant abuses, sexual orgies and indulgences in liquor, drugs and food, the true purpose of the sadhana becomes lost. Hereafter even a true seeker might get misguided by the rascals posing as veera gurus. To avoid this, the author has written so. Maybe at the period of writing, many abusers were there and the people also were foolish enough to believe in such people posing as spiritual gurus or mighty tantrics who were basically employing simple tricks to cheat.

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At the same time piousness is also mistaken as satvik. There is a difference. Satvika qualities arise naturally in a jnani. To pose as being satvik is different. This is not to say it is wrong but there is a difference between knowing through learning and knowing through experience. So these people are encouraged to be a hero. If we are by nature good persons it doesnt mean there is no Maya in us. Maya is there even though we might be good at restraining our senses and do not react to our selfish impulses. But disgust, fear and shame are there all the same only. It is to encourage this that the stage of hero is said to be supreme. Ramakrishna has been prosecuted for not acknowledging this state as supreme. As I have said some people by reading the tantras take it literally. When it is said that the veera is supreme they do not understand why the author has written so. Ramakrishna however said that the state of the Child is dearer to him than the Lover. The Lover is usually implicated as the highest stage in spiritual relationship with the divine. Two lovers love each other deeply. They feel there is nothing beyond this love for which they are ready to forsake and sacrifice everything. After marriage everything settles down. Love is there but it has become practical. Two lovers actually love each other because they enjoy each other. They enjoy each other physically, they love each others beauty, the behavior, attitude, personality, and everything could be loved. There is an expectation and the expected. The fulfillment of the expectation culminates in enjoyment. Think about these deeply. Why do you love your woman? Why do you love your man? You will know what I mean. The mother does not love the child in the way the lover does his beloved. The child in no way can fulfill her needs. What can the baby do? Cook and wash clothes or take her out for a movie? The mother does it all out of her love. She feeds the baby with milk from her body. She does not expect anything from the baby. The only thing she would like is to see its smile and giggles. She is so overjoyed in these. She feels elated if the child clings to her and could only be consoled by her. Such is the mothers joy. In the Childs happiness she is happy. Does the baby truly love the mother? - If someone else takes the baby away or given in adoption it will cry initially due to unfamiliarity. Thereafter once its needs are taken care of it will adapt. The childs love is due to dependence. It is dependent on the mother or anyone who could take care of it for the sake of survival. It is not selfish. It is just so. The mind in Maya will only operate according to the quality of brain (jadam) it is immersed in. The brain of the child is smaller compared to us. So we cannot compare our selfishness with the babies. It is natural for it. It has no choice. So seen in this light, the love of the Mother is truly divine compared to the lovers. She gives only. The child due to its nature could not give anything in equal comparison. Are we not like babes compared to the infinite? Is not the great Mothers love like our mums too? From this point of view only has Ramakrishna said that he likes the state of the child more as compared to the hero. In tantra, the state of the hero is encouraged. But when rampant abuse is the norm of the day, which would you advocate especially if you cannot bring these rascals to justice? Some western scholars without understanding these dissect Ramakrishna using Freudian tools. Ramakrishna is said to be a child unwilling to grow up. One such person is Jeffrey Kripal. Kripal however is right in some things. Ramakrishna is more and more portrayed as a vedantin when he was truly a Shakta. Debates on views on Ramakrishna have spawned until you can read about it on the web. You get the monks of the Ramakrishna order on one side with Kripal and his other supporters on the other. I think Kripals book was the Kalis

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Child. Without understanding the true meaning all these unnecessary verbal debates are taking place leaving the seeker in confusion. What are the amsams? Amsam is a part of god and like god it is everywhere. The same word amsam is also used to denote atmaswarupam. I can explain only to the extent of what I know. Forgive me for any inadequacies. The amsams are usually associated with the lokas. They are called (according to the Dravidian names) as Brahma, Vishnu, Rudran, Isan, Sadasivan, Mahakala and Parameswara. These amsams correspond to the bhu, bhuva, swarga, maha, japa, tapa and satya lokas accordingly. This does not mean that the amsams are in this lokas only. It is only a simplification according to the function of the amsams. They do not belong in these lokas exclusively. They make the physical attributes and associative properties of the jadam thus enabling the souls to enter the manifested universe. They choose possible states of jadam thus enabling expression of the soul through evolution. However they are not attached to any choice they make. You could say all qualities in them are equal. They are god, they are Iraivan only. All of them are One only. They get differentiated by functionality and they are exclusive in personality and form. They are beyond form also. This is the state of infinite knowledge, bliss and existence. There can arise any quality in it without being tainted in ignorance. This is god. This is the state of infinite possibilities. Though choosing one possibility, there is no attachment to it. It is the source of possibilities. So any creative effort is possible by the amsam since there is no maya in it. This is sometimes meant as detachment. But I think this way to describe it gives a negative impact. In truth enjoyment is not an unknown capacity to the amsam. It is enjoyment at the expense of others which ceases to be. This is truly godhood. A long time ago people used to pray to Brahma. After the Aryans appropriated it and used it as Brahmin, the people stopped praying to god in that name and associated it with the selfish ego. If you are to use your buddhi usefully, you are said to get the grace of Murugan. There is no point of praying to the ishta which denotes certain qualities. To cultivate the quality is the foremost thing. It is no point to call a friend by name for namesake only, the quality of friendship is of sole importance. The name is just for identification only. Due to friendship, we respect the name also. If you drink water without knowing it is H2O it will still get absorbed. Knowing it is H2O and not drinking it you will get dehydrated. Likewise in sadhana, the sadhaka chooses the attributes of god to contemplate on as suitable according to his temperament and inclination. This can just be the qualities without form also. This is what happens in higher contemplation. These selected attributes get personified as his ishta. Thereafter he associates it with a form and name. We know the beings of bhuloka in our planet. We have yet to discover others in our universe. This physical world is bhuloka. In bhuvaloka and swargaloka beings who are there are like us only in state of mind. Though made of subtle atoms, their behavior is more or less the same only and this applies for the subtle jadam too. Like us they are aware of higher beings in like manner and according to effort. Their memories are supported by the prana shakti of the subtle jadam they belong too which will disintegrate when they die. Meaning that if they were to be born into our world, no previous memory will suffice or more correctly cannot be accessed.

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The beings of the Maharloka are intermediate; they can go to the higher lokas through effort or can be born to our world too which is not necessarily a setback. The beings of japaloka, tapasyaloka and satyaloka are different. Their subtle bodies are nearer to the immaterial state which is increasingly close to the state respectively. As maya becomes less, suffering decreases. Suffering decreases as attachment becomes less. Attachment becomes lesser as the knowledge of things in its true state is gained. The beings of japalokam would be aware of the higher souls (tapas and satya) in their subtle bodies itself. However it is colored as the subtle body has its limitations. It is like seeing a person through tinted glass. You can see but there is a slight veil causing you unable to know the full state. Our jadam body in this world is like opaque glass. It is non transparent. We can only intuit the higher being through the mind only. This is only an imperfect illustration; I would like to again remind so. Beings of the higher worlds strive through sadhana. They are however not interested of knowing the higher jadam states respective to them. They know the jadam state of their own according to effort of their buddhi in that state. These beings cannot get embodied (in the lower worlds) anymore. They have access and awareness of the beings in the lower world though it is not likewise the other way round. However so, to attain the highest realization, they do sadhana and also aid the amsams in their functions. They are aware of amsams. I have already explained that seeing is not realizing and why it is so in previous chapters. A part of their sadhana is to strive for the state of equinamity in creative effort or any other effort for that matter. If they succeed in this they will qualify for tapasyaloka. You must remember that jnanis also qualify to be born through effort. There is a difference though. Why must a jnani even though he could not attain full merger qualify for tapasyaloka whereas a being of japaloka with a higher capacity qualifies the same? This is because to qualify the equinamity of mind in all states is strived and achieved. This equinamity is strived for since the satchitananda is not reflected. Which means realization is not till the stage of being able to reflect the aspect of satchitananda in normal awareness also. Satchitananda is remembered (japa) throughout and equinamity strived for. That is why this level is called japaloka- So both qualify through achieving the same in different planes. The siddhars of this world though unable to see the amsams through their physical eyes yet could feel their vibration through the mind. This is not physical vibration. It has to be experienced. How can you explain seeing to the blind? I have not meant this to be derogatory. The siddhar knows the days on which the mahadevas (amsams) grace our bhuloka. Their vibration or manashakti is given on that day for free to all those who strive. It is a blessing. By this only the siddhars are able to know shivapradosham (two days before new moon) and amavasai (new moon) to be the days of the grace of Shiva and the full moon and the waxing phase to be the Mahadevis grace. It is not because of the moon and sun. The sun and moon are jadam only. The sun is the reason for our bodys sustainance. We eat plants that gather energy forom it. We eat the animals which eat the plants. Our planet goes round it. But all these said- the sun remains jadam only and if you pray to it with your eyes open you will succeed in getting your eyes spoilt. God created the sun as it is and let it interact with our planet in such a way that our bodies, the plants, the animals and all these came into being. There are many other factors too. But all factors of

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jadam are jadam only. The mahadevas grace coincides with these lunar states. It is not the body of the sun or the moon which gives this vibration. Beings in tapasyaloka reflect the satchitanandam in their creative effort. They try to reflect the satchitanandam as much as they could. This means they have not attained automatic or effortless reflection. In other words, they are trying to be in the satchitanandam state and do other tasks at the same time. The siddhar also achieves this state. It is true that the intensity of satchitanandam reflected will be far less as compared to the beings in tapasyaloka but the nature of the task has been achieved. If he completes the task he will be born in satyaloka just as the being in tapasyaloka. There is a will involved in reflecting the satchitanandam and this is called the tapas (penance). The effort to reflect the satchitanandam is the penance. Usually we call the beings after Maharlokam onward as deities or deva/daivam (divine) to stress their accomplishments. As I have explained previously a state can have many possible reasons. The comparison of task achieved by the siddhar and beings in tapasyaloka is like this. Let us say that you have a hundred dollars and another a thousand. If the task to be accomplished is only spending a minimum of ten percent in a shopping spree, you would have accomplished it by spending the minimum ten dollars while the other spends a hundred. For ten dollars you could get fewer things compared to a hundred. However the mission has been accomplished. If you were to spend less than ten dollars, say five dollars, you have done better. The quality is the same, only the quantity is different, this is what is meant by the intensity of the satchitanandam reflected by the siddhar as less compared to the tapasyaloka being. Effort is measured in relative to the capacity only. It is evaluated according to capacity. Beings in satyaloka have attained accomplishment in the aforesaid endeavour. Thereafter they just have to sustain this effortlessly till all karmic residues get burnt. The small amount of maya all becomes transmuted as vidya and then they merge with god or through preference become amsam. So these beings are like the kaulachari. Since no effort is done in this plane and the beings just wait till all maya is transmuted according to the karma vanishing, they say this is the satyaloka (the abode of truth). The vanishing of karma is accompanied by the disappearance of the selfish ego. To say maya has died is a falsity. Maya has now become vidya. They are now aware in Maya. The quality of Maya as it is becomes known. This is called vidya also. Vidya meaning knowledge is applied for the knowledge of Maya. The known thing does not bind anymore. All these things which are the primal desire, selfish ego, manam, atma, karma, maya, vidya are connected only. Knowing the true nature it does not bind any more. To know the true nature is the start of sadhana which involves listening to our conscience and letting go of the selfish ego (danda). This is the basic. Then only will meditation bear fruit. Apart from the difference in capacity compared to the siddhar or kaulachari, the beings of the higher lokas (japa, tapas, satya) are able to recall their past births. But there is still a subtle body to impose the limitation, be it in satyaloka too. It will be that the clarity and the period of recall increases according to the lokas.

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For the kaulachari or brahmajnani, even though he is unable to recall any previous birth apart from that which grace allows in fragments, this is not the task to accomplish to qualify for merger. The task is sustaining the reflection of satchitanandam achieved throughout normal awareness. The intensity of reflection can be much more less as compared to the satyaloka being. It does not matter as the principle for qualifying is met. Notwithstanding this difference, the intensity of satchitanadam he feels in the brahmarundram also is less where this occurs in the kundalini. This is as compared to the being in satyaloka. The brahmajnani makes a quantum leap in absolute merger by Mahasamadhi as compared to the graduality in satyaloka. But this only makes up for all the other lesser capacities as compared to the higher plane while the kaulachari was yet alive. Higher beings practice the sadhana, perform the duties and enable the merger just like he does; only in the outward forms of the duties and the capacities are they different. My explaination on amsams and deities is as what I have known. As I have told you earlier on, not having the subtle higher jadam in us and no prior exposure we are only able to know it as according to the human intellect. I am honest in this. This explanation on amsams and deities are more for the sake of knowledge only. It does not matter if you do not know it. It is not the task to be accomplished. Rather than this if I were to lie that there are beings of the higher world we should seek to invoke blessing and placate know that I am a bloody liar. Without knowing the lunar phases and whatever it is just know the basics that should be done. Know only that which is necessary for sadhana. I do not know much about beings of the lower plane. But I will tell you that much I know. No beings can override the physical laws of our universe. There is no such thing as skulls appearing from earth, blood from coconut, nail from legs and eggs and all such nonsense. These are all gimmicks only. They are cheap magic tricks. Consult a magician and he will tell you how these are done. I do not know how to engage beings from the lower world. But I know that the prana shakti is reduced through contact with it. The mind is immaterial and the same for higher or lower beings. In fact it is the same only for a realized person, the difference is that we clutch to the unrealistic selfish ego in our own mind and thereafter have to be associated with jadam to experience good and bad. Then the experience becomes real and we cannot know our true state. Sadhana is to know our true state only. The higher being by giving their extra manashakti which gets transmuted according to our karma gets punya out of this. Lower beings are interested in acquiring this prana shakti through your manas. So if they get associated with someone due to similar state of mind (vengeance, egoistic, bloodlust) they will use him to acquire the extra pranashakti through him. Maybe these are the blood curling rituals that are done. Prana shakti that is easily stolen is from blood and breathe only. Is this the reason for rampant slaughtering of animals and humans who then get buried without consumption under the earth accompanied with dark rituals? I am unsure and uninterested. But nothing is equal to the power of Iraivan and all powers are dust under Iraivan only. Iraivan is the source of all powers, how can anything withstand it? Only our ennam (intention) must be clean to know Iraivan. Do not get associated with people with dubios character. By slaughtering the animals mercilessly and wasting the protein in it, this people thereafter will come back as

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the source of protein. Nowadays true black magicians are almost non existent. Man has found other ways to satisfy his pride and ego that he does not need this anymore. Revenge has become more sophisticated. More crimes are commited and are worse than before. That which I have quoted belongs to an era long gone by, just as the era of siddhars and jnanis. Now what we seem to get is a lot of quacks only in both fields, black magic however topping the list in quackery. But not for long, our supergurus are fast catching up with them in quality. In quantity however they have suppressed the poor black magic tantrik long time ago. With this my articles has ended. I am sorry to end it abruptly like this without no proper ending chapter and conclusions. Abruptly we come to the world, abruptly our life will end. So seek the One who is the source of the abruptness. I would like to extend my deepest gratitude to my readers for trying to understand my humble articles. I wish you all the success in your endeavours and sadhana. Only I know what the true purpose of me writing all these. Is it to condemn the gurus? Is it to get men to think of their state and Iraivan? Is it for sharing knowledge or to create strife and enmity? According to my intentions and deed I will pass away to fare accordingly. Only the Iraivan can save. Man doesnt know from where he has come nor can he choose his parents and the form he is born into, yet man does much mischief while alive and dies without realizing Iraivan. Do not waste the Shakti given by god for life in Maya alone, merge it with Iraivan and find peace. Without learning to love another human being can one learn to love the Iraivan? To really love another being we have to be in the world and not away from it, understand this and seek jnana. Many clowns run away from the world and then say to have achieved Iraivan. Thereafter they return to this world again under the pretext of teaching the people they earlier discarded. These people rather than showing the way to Iraivan block the way by directing attention to their person. Do not be cheated by these people. Know this and realize. Thank you. ------The end---------till we meet again------

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