“Todays subject for satsang is ‘Siddhis - mystical or psychic’.”

Todays subject for satsang is ‘Siddhis - mystical or psychic’. They are mystical and beyond psychic. Please understand the word psychic is too ordinary too small to cover the extraordinary happenings by the siddhas; extraordinary expressions by the siddhas. It’s a great miracle science; the science of making extraordinary things into reality.

Just wanted to give one example; when they describe a concept itself they add a technique also into that. There’s a beautiful verse by a siddha from my nativeplace, Idaikaadar. Nandavanattiloraandi nalara madamai kuyabanaivendi konduvandanoru thondi adai kuthadi kuthadi pottudai thandi. This is the verse. It looks very funny village verse because the literal meaning is; there was a gardener and he is a pauper guy. He went to the pot maker begged, begged, begged for ten months, four plus six, ten months and finally got one pot to pour water for all these plants. After getting the pot he came to the garden and he was so excited enamored by that new pot, he started dancing oh I got a pot, I got a pot, I got a pot. With this pot I will pour water and all the plants will grow and we will have lot of vegetables. Dancing, dancing, dancing in that ecstasy that fellow finally broke the pot. This is the literal meaning; literal translation.

If you look deep the mystical meaning is; your individual consciousness is that gardener. Brahma is the pot maker. Ten months you begged, staying inside your mother’s womb and got the pot; this body, what for? To make a garden using this pot to pour water and make garden and grow lot of vegetables. But unfortunately after landing you are so excited that you got a body and you jump; oh I got a body, I got a body, I got a body and jump around, jump around, jump around; forgot the prarabda for which the body is taken and jumping around in agamya, collecting this collecting that here there here there here there. Finally break the pot means destroy this body. Nandavanattiloraandi nalara madamai kuyabanaivendi konduvandanoru thondi adai kuthadi kuthadi pottudai thandi.

Understand just in four line in a very simple way he described a great philosophical truth. We got the body, forgot the purpose, ran around running around here and there here and there, finally break the pot itself. How a gardener who did not have a pot yearned, finally got a pot; but just the excitement he got the pot is enough to break the pot itself. Same way we did not have the body to become enlightened, we begged Brahma again and again and got the body; just the excitement we got the body running around running around running around, showing to everybody see the size, see the makeup, see the dress, see how I am, see what I am; finally broke the pot itself and vegetable was never grown; it was never reached anywhere.

The first layer meaning is a simple village song; the second layer meaning is the mystical truth. And third layer, important thing, this is what can be revealed only by a person who is in the consciousness of a siddha. Understand only if you experience the consciousness of a siddha you will understand a very secret technique he has embedded in this song. If you intellectually look at this song, just a village folk song; Oh there was a gardener. He went to the pot maker because he did not have a pot to pour water for the vegetables he begged, begged, begged and got the pot.

With the excitement he got the pot, he danced, danced and broke the pot; a village folk song. If you are intellectual only that much you will understand.

If you are little deeper, if you are personality of depth then you can understand the mystical truth expressed in it. You are the consciousness, you go to the Brahma to have a body so that you can make a beautiful garden and grow lot of vegetables, finally you got the pot but after getting the pot after assuming the body you forget what for you got the pot, jump around jump around jump around glorifying the glory of your pot and keeping it on the head and dancing around all over the garden and finally break it. Exactly all over the world you run around showing, see what I am having, what I am having, what I am having and finally break it; over. This is the mystical truth.

Third important layer, understand there is a technique in it. Even Zen use this technique. When you understand this mystical truth; when you are made to understand this mystical truth, for few seconds you will feel yes! Oh god! Right! What he is saying is right! I got the body but just I run around till it is broken. This is what people do. I am also in the same game; for few seconds only. Not more than that. See you will not be able to retain that understanding for a longer time because other thoughts will come. Ah it’s ok let us run around as long as the party is there. You will have some other justification. Till the other justification comes, for few seconds you will have that clarity.

In siddha tradition there are three kinds of vairagya; markata vairagya, garbha kala vairagya and marana vairagya. Markata vairagya means the monkey renunciation. See when a monkey plucks a fruit or something to eat, if a thorn gets into his hands or if he gets hurt by something for few moment he will have the vairagya; because of the fruit only all these things, I don’t want this. But the moment the other fruit falls in his eyes what will happen? His vairagya is gone; markata vairagya. Some people decide I will not be depressed at all and the moment you see some other problem it comes back in some other form; markata vairagya. Second garbha kala vairagya; during the delivery oh god! It is all because of what………we know………no more. But the moment child is delivered maybe till the pain gets healed, maybe for five six months or at the most one year, then she is back to the normal life; ready for the next child. This is garbha kala vairagya; little more. Third marana kala vairagya; if your close, near or dear one if they die, that will create a strong impact on you, maybe for one full year or two full year; sometime even whole life.

This three level vairagyas; usually when this kind of great truths are given to you any normal man will have only the markata vairagya period; just that monkey renunciation, just those few moments only it will be there. If you are a evolved seeker once this small truth will create the vairagya of garbha kala vairagya. But if you are a riped, ready, this very small truth will create a marana kala vairagya; depends on the person; how much these truths create vairagya differs.

There was a great siddha, Pattinattar. Just one word, just only one word; his adopted son wrote in a small palm leaf kaadatra usiyum varadagan kadaivalike. That Pattinattar was so much possessed about wealth, wealth, wealth, wealth wealth. Whole life is wealth. This guy he had a adopted son. He goes and tells him, it is a whole story; you need to understand the whole story. The adopted son goes for making wealth outside Bharat to different countries; must be Indonesia or Malaysia. That’s the way they lived; they go round and make money, wealth. So when the adopted son comes back, all his friends came to the father and said, we all brought diamonds and pearls. Your son brought only cow dung cakes in the whole ship. He was completely shaken. My son has become mad or what. He started shouting at him before even seeing. Then he ran to that ship. Son was not there in the ship. He went and broke the cow dung cake. He saw inside completely it was diamond and pearls. He broke every cow dung cake. Everything was filled with diamond and pearl. And with this ecstasy and excitement he runs to the home to see the son, because son is not in the ship. He expected that son maybe sitting in the house.

When he came, the wife said, just now he came and he said he want to go the temple but he gave a small letter for you to read. He said he is going to the temple. This guy was in excitement and he took the letter. In that intense excitement about he is the wealthiest man in the world now, his life ambition is achieved; he read that letter. That letter says even the needle without the ears, every needle will have a ear in which you put the thread to sew, and if the ear is broken that hole is broken then that needle is no more useful. It’s useless. And that letter says, even the needle without the ears or without that hole will not, means such a useless object will not come with you till the end; will not show you the ultimate reality. He was shaken. See in that ultimate excitement this truth straight away sunk inside the system. And of course he is an evolved guy. Except this one there was no other greed or engram in him.

Wealth has the capacity of destroying all other engrams; including sexual pleasure. Wealth engram can take away, because it is a complete fantasy; manmade engram. Because it is a man made engram, that engram can swallow all the natural engrams. This guy, all other engrams have disappeared; nothing else. So in that, this one thought straight away experienced marana kala vairagya; left everything threw everything in the streets. He says even if I give donation as daana I will look at a person and decide whether to give so much to this fellow or less to this fellow. No. Even daana will make me reconsider and create a kind of an indirect attachment to what I am having. Let it all be thrown in the streets. Whoever wants take it away. And he throws everything in the street.

I have heard a story in my family, my great grandfather, this fellow got into the marana vairagya due to some reason. My grandfather’s father, my grandfather’s father; this fellow got into this marana kala vairagya due to some reason. It seems some maybe the house situation or something, and this fellow did the same thing. It seems he took the whole box in which all the jewels are kept and started throwing away all the jewels in the street and went up to a village tank and took bath in that, washed his head and ran away to Varanasi. I have heard about him.

So this throwing away things means even if you give, start giving, distributing as daana, when you are doing daana, in between you may start thinking, I think this fellow is not worthy of this much money. He will not even maintain. Why should I give this much? Alright you have this much, go; next. And not only that you will feel that you need to distribute to too many people. You will feel that ownership; you are giving. So throwing away is the best. He just throws away everything in the street and disappears; becomes a great siddha, Pattinattar. And he gets a disciple Badragiri.

Badragiri is the place. That king was so inspired by this Pattinattar, one day he invites him to his kingdom for feast. Pattinattar says, No, I will come to your place but I don’t want any feast. I beg and eat in the street. So he goes and goes round. Then he as usually gets into the street to beg. One of his relative, close relative who is in that city feels so bad that this fellow has become a beggar in the street and the whole family prestige is destroyed, whole family pride has gone and the king has invited him for feast, this fellow goes to the palace comes out without eating, again standing in the street for begging; this fellow if he dies it will be good for family. At least the family name will not be spoiled. And it is too much. The family name is getting spoiled; the family pride is getting lost. And all the top society is laughing at us. So he decides to make a food with poison and gives it to him when he comes for begging.

When Pattinattar comes for begging the food with poison was given to him. And he takes out that food and he sees the adisesha appearing and saying don’t eat, it is poison. He sees the snake in the food, appam. Appam is the kind of an idly. So he looks at and throws that in the house and says Thanvinai tannaichudum ottappam vittaichudum. He says that his karma will burn him and this ottappam means the useless food will burn the house and the whole house gets burnt and the moment the house started burning the fire started spreading, then king rushes and falls at the feet of the Pattinattar and he also experiences that marana kala vairagya; that this is not worthy life and he just goes with the Pattinattar leaving the whole kingdom.

So in one temple Pattinattar sits in one side entrance and begs, Badragiriar sits in the other side. Usually Pattinattar only begs in the hands and eats and washes his hands over. But this Badragiriar, after all a king, so hand was too uncomfortable for him. He had a small mud pot, mud plate for eating. So naturally when you have a mud plate you will have a little more food than what you need. So what will you do with the remaining food? One day there was a small dog coming towards him. He gave the food to that dog. Next day also there was a little excessive food, because you see if you take it in the hand and eat you know how much you need, then you will say stop enough, please go. If you are taking it in the vessel you will not know how much you need. So naturally there will be little more quantity. So every day that little excess quantity he started giving to that dog. And slowly that dog got attached to him and slowly, slowly everyday he started getting little more food for the dog also and this life continued for six months.

One day Shiva himself came down to Pattinattar in the form of a sadhu and asked the Pattinattar, I am a sadhu please give me food. Pattinattar said arey I am a beggar. I myself a beggar but I know there is grihastha in the other entrance of the temple. You go and take food from him. He is a grihastha you can take food from him. This sadhu slowly goes to that Badragiriar that king, ex king now beggar, present beggar and he says please give me food I am a beggar. The king says no I am a sadhu, I don’t have anything. No, no your guru is sitting in the other side entrance of the temple; he told me he is a sadhu you are a grihastha. I can get food from you. Then hit on the Badragiriar. He gets the message and again he experiences the ultimate marana kala vairagya. Maybe what he experienced earlier was garbha kala vairagya. Now that marana kala vairagya happens; that break happens.

Then he says o god thiruvodum thirunayum yenai samsari yaakiyado exact meaning of the word is this mud pot to eat and the street dog which eats my remaining; this two has made me a grihastha; this two has made me a man with bondage. I lost my sanyashood just because of this two and he throws that mud pot and unfortunately that mud pot goes and falls on the head of the dog and both die; mud pot gets broken and the dog dies.

He gets the click and the story continues the dog goes and takes birth as the daughter of the Kashi Raja. When the Kashi Raja was about to give her into marriage at the age of eighteen she remembers and says , No, I have a guru who brought me up. I belong to him. Go and hand me over to him and he will show me the liberation. I don’t want to get married. Then Kashi Raja verifies all her memories. When all the memories were right he decides oh God! nothing can be done. He brings the daughter and puts her in front of the king; the ex king. The ex king says, o my daughter come on, because he brought her up,come on, he takes the ex dog and present princess to the Pattinattar and says, he says, she ate what I ate, that remaining I know, but sometime she ate the food from you also, because sometime I used to get food from you and give her. Somebody who had food from your remaining, it’s called ucchishta, means the gurus remaining, after the guru ate that prasadam, somebody ate your prasadam, can they have one more birth. Is it your leela? What kind of a sanyasi you are. If you claim, if you think you are what you are claiming, how can the dog have one more birth? Then Pattinattar laughs, the story says, he laughs and takes the feet dust from his feet and blows on the both; the king and the princess and both of them become enlightened.

In this story I wanted to highlight two point; one the Pattinattar’s vairagya and the second the king’s vairagya in two part. In this song which I was describing there is a technique to make the markata vairagya into garbha kala vairagya and garbha kala vairagya into marana vairagya. You may think how? It’s a very, only if you will read between lines you will understand. This technique is used even by the Zen, Zen masters. When first this understanding was given to you, you may have markata vairagya, means for five six minutes you will contemplate; yes…..true……right you see. All these fellows they run around finally break the body; nothing else. What is the achievement? You may make lakhs or crores swindling the country, destroy all your enemies and collect all the wealth only for your family. Have one, one wife in every street. Finally what will happen? You will die. Maybe somebody will keep a statue for you; nothing else. You will start contemplating. You will start thinking.

That markata varagya period, those few seconds, if a pot is broken on your head, that hit will make that vairagya, you see those few moments of vairagya, non mechanical parts of your brain gets awakened. Understand whenever you think any high level thought, one non mechanical component, non mechanical part of your brain gets awakened. It’s a truth. Any higher truth you contemplate or clicks with you, non mechanical parts of the brain gets awakened. So when you are having that markata vairagya, that few second vairagya, the feeling oh god! If a pot is broken on your head, literally the mud pot has to be broken on your head. That shock makes that non mechanical part of the brain awakened for a long time. The markata vairagya will become garbha kala vairagya. Please understand this is the mystical process embedded in each siddhas songs.

Zen use this technique. They use a stick. If a disciple comes and a master says something and if it clicks to the disciple, master immediately will take the stick and beat him exactly on the sahasrara; on the crown part. Tuk. You may think what inhuman activity. It’s a technique. Even Osho used it. You will be surprised, person like Osho such a sophisticated master using a stick and beating a disciple; he used it. There are enough of records; close disciples; he will give them some click. The moment it clicks, he will take the stick and hit on the sahasrara. The shock, the non mechanical parts of the brain which is awakened stays awakened. That vairagya gets established embedded. And the second thing if you have a garbha kala vairagya, to make that into marana kala vairagya, if you keep the pot on the head and break that pot with another one pot, means a very subtle shock needs to be given to the body. It’s a very evolved process.

I am describing it so that you understand how in every siddha verse the three layers are embedded in one line. Just to reveal, I will prove it. I will prove the power of this process. I will break a mud pot on somebody’s head and show how the non mechanical parts awakened stays permanently awakened. We will do all these things. We will prove all these things through the medical research through the scientific research. See for example if you click with the idea of boundarylessness; what is boundary? How can you say you end where your skin ends? No. Because the life which goes inside you and comes out of you, which constantly keeps this living itself is boundaryless, prana; air. If you say this is your boundary then seal it. Come on seal it and live with yourself. You can’t. So the very life with which you feel boundary is from boundarylessness. So how can you say you have a boundary? No. Something which is beyond boundary is just automatically moving inside and keeping which considers itself with boundary alive and it comes out by itself; something is going on. In that whole chaos you catch a small place and you say my boundary!

When during the rainy season these kids will make boats out of paper and play outside the house in that road water. These kids will make boat and put it in the water and they will play. And if the other kid’s boat comes inside this boundary, they will say it’s my boat, it’s my boundary. They will grab that boat. So how in the vast stream of water these kids claim small, small part as their boundary, when you look at that it looks foolish. Ehhhh, but you do the same thing. In this vast number of bodies you catch this, oh it’s my boundary. And if anything comes here, the paper boat its mine, means the money. Money is the paper boat people make and leave; goes on goes on goes on. Any paper boat comes inside my boundary it is mine; grab it; means any paper boat which stays more than five ten minutes in the water, will sink. Same way any paper boat which is floating around again and again will sink. We catch this boundary.

If you understand this boundarylessness, one part of your brain which is non mechanical part of your brain gets awakened; just a part below the parietal lobe and above the neck; that’s the area, I was experimenting. Last few days I am sitting and contemplating, scanning. I take up every concept and see when this becomes reality which part of the brain, which non mechanical part of the brain gets alive. Because in my case all completely alive, I do not know which one awakens which one. So I will have to shut down everything and get back and then bring that one idea what happens, bring the next idea what happens. This is the way I was scanning. So we will prove it scientifically.

The boundarylessness idea is given to you, the part below the parietal lobe and above the neck that is the area lits up. And I will prove this first, next thing, when that part lits up, on the persons head I will break a pot and prove that subtle shock, how makes that non mechanical part awakened, permanently for a longer period. This is the first. Second if a pot is kept and that pot is broken by another one pot then it is a subtlest shock. See these are all the techniques used by siddhas to keep that non mechanical part awakened eternally. Siddhas were doers. They are not just vedantis; metaphysics, metaphysical conceptualists mayavaadi illusionist theories, no. They are doers; they make it happen. If a pot is kept and that pot is broken by that another one pot then more subtlest vibration is sent inside the body.

I have seen this Raghupathy yogi. He will do this game. He will, there is a herb called thiruneetapattini, a simple ordinary village herb which is used for puja and all, he will get that and tell the disciples to keep it in the between the teeth. And go on breaking coconut on the head. I have seen nothing will happen to the head; only the coconuts will be broken. And the funny thing is, very shocking thing is, if somebody does not levitate he will do this only. And then that fellow will start levitating; no really. Maybe out of fear he starts levitating I don’t know, that I don’t know but this is what he will do. If people don’t levitate, he used to teach yoga in that hall in that mantapam, outside the mantapam itself this herb will be there. He will just tell them, go and bring that herb and the moment you bring that herb, he will put that in the mouth and get coconut and break it.

Another one funny thing he will do some time, it looks very little dirty but I have to tell what he used to do. He will keep one coconut and another coconut he will use to break both coconuts. And the other coconut needs to be, be little heated up. He had some dogs, pet dogs. He will call that dogs and keep that second coconut and they will do one on that coconut and just that one, this coconut will be heated up. He will wash his hand and use small cloth and pick that coconut and break and both coconut will break and this fellow will start levitating. He will say waaaa that dog doing one, he will say you don’t know. That will heat up the coconut very subtle way it seems. Actually only later on I realized if you heat the coconut it will break easily. If you just heat the coconut it will it can be used; it will break. I was really shocked, but the siddhas have their own method; technique.

So the essence of today’s message is whatever siddhas are using is a great science and all their verses have layers and layers of deeper and deeper and deeper different level meanings. Understand anything a siddha does has meaning; including beating. If you are fortunate enough to be in the surrender mood, even his simple beating can awaken some parts of your system; non mechanical parts of your brain forever. Siddhis; the extraordinary science beyond psychic powers; Psychic powers are more like a mind over the matter. Siddhis are like a consciousness over consciousness. It is not an ordinary. So understand siddhas, siddha purushas, their actions should not be measured by our ordinary intellect. Their experiences should not be measured by our ordinary mind. It has to be dived, dealt, meditated, contemplated and experienced.

I bless you all; let you all experience the siddha consciousness. Let you all achieve, experience, live, express and radiate the eternal bliss, Nithyananda.

Thank you.