Santhosam Podcast: Guiding Light of Spiritual Wisdom

The Supreme energy, Adi Paraśakti, was worshipped by the Siddhars as "Vālai". What happens when one worships Vālai? How is she? She is the one who created countless crores of worlds, including the 14 planes of existence, and all divine forms entirely by herself. She resides like oil within a sesame seed—subtle, hidden, yet pervading. By worshipping Her, one gains longevity. From ailments like diabetes to incurable diseases, all are healed.
According to Siddha philosophy, there are 4,448 types of diseases, arising from imbalances in the elements—air, fire, and water—manifesting as vāta, pitta, and kapha. When these are in balance, there is no disease. If any one increases or decreases, diseases arise. But by worshipping Vālai, these ailments are dispelled. Who is this Vālai? She is none other than Adi Parāśakti, who pervades everything, everywhere, without absence. She resides within the flesh—within us. Where exactly? In the very root of our being—the Mulādhāra (root chakra).
In the beginning, there was only one thing—a tiny particle, invisible to the eye. Even what we see under a microscope is made of a hundred thousand such particles. To illustrate: take a strand of hair, cut it into a 100 parts, then take one of those and divide it into a 1000 more. That’s how subtle the soul is—beyond perception. That which cannot be seen by the eye remained in the primordial stillness. It thought, “I must evolve.” It became the seed of the Father. It was Śiva. Then came a thought: “What if I create another like me?” That thought became the first birth. The act of willing became the second. The fertilization of the particle and its transformation into form became the third. Hence, it is said that humans undergo seven births.
What are these seven births? The Father’s thought, the act, the conception, the birth of the child, childhood, youth, and old age. After conception, the being begins to revolve, drawing all things into its orbit. Scientifically, even the human germ cell cannot be identified as human for a certain period. Only after gradual evolution does it take human form. In that body, the original particle in the brain descends during adolescence (around 14–18 years) to the Mūlādhāra. This descent is called “avatāra”—the divine incarnation.
From the higher realm, it descends through the spinal channel to the root chakra. This energy must now ascend again. We say, “We came from above,” don’t we? That’s why when someone dies, we point upward. But truly, the journey is from below to above. 
So, by worshipping the Vālai within, one gains long life, freedom from diseases, and release from fear—be it mental illness or black magic. Just uttering the name of the divine Vālai is enough. She is ever-present, even in sleep. If enemies approach, she will crush them and even send away Yama, the God of death.

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The teachings of the Siddhars say that in ancient times, people measured time differently. Today we count seconds, minutes, and hours, but back then they used nodi (moments), vinadi (seconds), naazhigai (units of time), and naal (days).
* 60 nodis made one vinadi.
* 60 vinadis made one naazhigai.
* 60 naazhigais made one full day.
Thus, a day was calculated as 21,600 units. The Siddhars linked this to human breath: if a person breathes once every nodi, they complete 21,600 breaths in a day. If this rhythm continues steadily, a human being can live healthily for 100 years. In other words, life was given with a “guarantee” of 100 years. Beyond that, it depends on how each person lives.

But what do we do today? We shorten that guarantee. Though the natural count of 21,600 breaths runs daily, we disturb it with stress, unnecessary tasks, and mental strain. If we let tension interfere, we burn through our breaths faster, reducing our lifespan.

That is why the Siddhars advised: Do not trouble your mind, do not take on needless burdens, and do not let anger or stress consume you. If we preserve the natural rhythm of breath, we preserve life.

Yet, in modern India, the average lifespan has dropped to around 40 years. Many young people in their twenties already feel they have crossed the midpoint of life. Meanwhile, in other countries, people live longer, healthier lives.

The message is simple: our breath is our life. Guard it carefully, live without unnecessary tension, and the natural span of 100 years will unfold gracefully.

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How much can I really tell you of the divine experience I had? I can say it was profoundly good, beyond words, but one has to truly experience it to assimilate what I say. Even watching a simple film, one wonders at the artistry, the way they act and feels excitement. The person feels compelled to see that film again, driven by joy. “Come, you too must watch,” he says.
In the same way, yogic powers (siddhis) may arise—one can travel anywhere, even transform ordinary metals into gold. At first, such powers are used for basic needs, like food. Later, they are used for building a house, then a bigger house, then more possessions. But in the end, the person becomes entangled in endless desires, unable to attain the supreme state. Indeed, even if one could turn iron into gold, the attachment to gold itself would eventually fade.
That is why the sages taught: Do not practice yoga or meditation for the sake of siddhis. Siddhis will come naturally, but they are not the goal. Yoga is defined as the restraint of mental modifications (Chitta Vritti Nirodha). True yoga is the purification of the mind (chitta shuddhi).
All our practices are meant only for this: to purify the mind. Within the mind, the sages envisioned the Shiva Linga. One chants “Namah Shivaya,” one contemplates “Shivayanama” These impressions dissolve on their own as the mind remains clouded. The person cannot fulfill his intentions swiftly. Yet when thoughts gain strength, anything can be accomplished.
Just as the collective thought of millions once brought forth water, so too can a realized sage awaken the thoughts of countless people. That is why we encourage mass worship—laksharchana, kotiyarchana (hundreds of thousands of collective chants). The purpose is to refine the mind.
When the mind is pure, there is no need to force mantra repetition, no need to control the breath, no need to raise the vital energy. The mantra itself becomes pure. And when the mantra is pure, its utterance alone can summon whatever is needed.

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Even in Soundarya Lahari, our Acharya Shankara has spoken of this truth. The Supreme Power, Jagadambika, when worshipped, manifests the three divine functions under Her domain—creation (srishti), preservation (sthiti), and dissolution (samhara), that is, the acts of bringing forth, sustaining, and withdrawing. To carry out these cosmic duties, She brought forth three distinct energies.
Therefore, rather than worshipping these three separately, if one worships the Primordial Energy— Rajarajeshwari, Bhuvaneshwari, Paradevata—it is equal to worshipping all deities, for She is their source.
Where does this Goddess dwell? She is present from the very beginning as everything, and She abides as pure awareness in all living beings. As the Bhagavad Gita declares: “O Arjuna, I am the true consciousness in all creatures; among the senses, I am the mind.”
Life itself transforms into intellect; intellect becomes mind; and through the senses, the mind experiences pleasure and pain, which then return again into the mind, intellect, and the living being.
Thus, to realize that this One alone exists as everything is true knowledge (jnana). To perceive unity is wisdom; to think in terms of multiplicity is ignorance. As Sri Ramakrishna beautifully said: “Oneness is knowledge; multiplicity is ignorance.”

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In Krita Yuga, liberation came through meditation. In Treta Yuga, through sacrifice and ritual. In Dvapara Yuga, through worship and devotion. But in Kali Yuga, people will not worship, will not sacrifice, will not meditate. For them, chanting the Divine Name alone is enough. What is chanting the Name? Simply repeating God’s name. Even once is sufficient. Rama’s name, uttered once, is said to be enough. Just once uttered, it can lift you to the spiritual world yet many remain bound to the worldly stage. How far is God? Only as far as your call.
When the crocodile seized the elephant, Gajendra cried out: Adimoolam the Primal Source! Whom did he call? Shiva? Ishwara? Which deity? In confusion, any name seems uncertain. So he called simply: Adimoolam. Immediately, Shiva looked from Kailasa, but said, “This is not my name.” Brahma looked, but said, “This is not mine.” Finally, Narayana, reclining upon Ananta, heard Adimoolam and thought, “That is my name.” At once, he rose. Vishnu, the all-pervading power, came to save. And so he is called the Protector God.

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Without relentless effort, not a single day will bring fruit. Tireless, unwavering effort alone is the path. Whatever you truly seek will surely be granted. Eyebrow center (Third Eye) is the place that hears and bestows. From there, remain and ask. Ask, and it shall be given. As one wanders here and there in Thirumoorthi Hills, arriving late, after all is done. We climb the holy hill, weary in body, descend, and only then see clearly. Wherever we are, signs are placed to guide us. Even in the night, a light shines, a reflector glows, so we may not miss the way. Why then search elsewhere? What is not here cannot be found there. When you worship God, you gather the instruments  - chitta(subconscious), buddhi(intellect), ahankara(ego), manas(mind). Let alone the buddhi, ahankara, chitta, where do you place the mind? Where do you bow? Where do you meditate? Many do not know. Years pass two, three and still awareness feels incomplete. The Guru asks: What do you meditate upon? You close your eyes and repeat words, but how will wisdom arise? See the neighbor: once in a rented house, now with her own. She dreams of building another, but for you it is not happening. The bow is ready, the arrow is drawn, but where to aim? Without knowing, how will the target be struck? Likewise, unless the mind is placed rightly in worship, prayers will not bear fruit. Knock, but where? In forgetfulness of God, we do not know where we knock. They say: worship. But from where? Worship with the mind. Yet the mind runs endlessly, here and there. Can it be stopped? No. Then it must be anchored in one place. For even five minutes, let it rest in the spot that grants.
Even if God is great, blessings are received not alone but together. Husband and wife, family and kin, all are blessed as one. We invoke the divine Kundalini Shakthi from Mooladhara and unite with Shiva at Top eye for complete blessing. One gives fifty, another adds fifty. The Divine Mother always gives more for generosity is her nature. Thus, God and Goddess together bestow. Here, the Goddess as Kundalini Shakti must unite with the God. Negative or positive alone cannot act. But when both unite, there is electricity, and all is possible. So too within us, Shakthi and Shiva must be joined.

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When people came to me, they immediately said: Our burdens have been lifted, our troubles dissolved. What was divided has been joined, what was joined has been understood. Separation has turned into union, and union into goodness. Whatever happens now, happens for good.

Even in struggles and hardships, there is hidden good. In every gathering, whatever unfolds is for good. If a son lies in the hospital, the Guru says: This too is for good. If someone is cheated of money, they say: This too is for good. If a job is suddenly lost, they say: This too is for good. Even signs are written: Whatever happens, happens for good.

Only when we stand at the edge of survival do we realize the meaning of these words. We see: It was good we separated then, otherwise all would have been lost together. Yes, Guru, you said then: Whatever happens is for good. Only now do we understand.

The doctor explains: If this fever had not come, another would have struck and life would have ended. The astrologer says: It is good he was admitted, otherwise great danger awaited. He has escaped. We believe the astrologer, but when the Guru says it, do we trust enough?

What are we? We are zero. Within that zero, what kingdom do we hold? All belongs to the kingdom of love. Truly, each one has a kingdom. We once said lightly: All are kings of this land. But in truth, each is king of his own body, mind, and intellect.

Yet what have we done? We listened to the servants—the senses, the organs—and followed their commands. Unable to rule, we suffer. The small mind obeys the senses, trapped in their net, and thus we struggle. But truly, we are kings—kings of this fortress, kings of the city of nine gates, kings of the divine city.

If you think: I am king, how will it feel? A crown upon the head, a throne beneath. No more poverty, no more begging. Until then, how did we live? Like beggars—asking for loans, waiting for support, depending on others. Many live this way. In the end, ancestors leave charity deeds, and heirs lament: Why did I care for them, when I cannot enjoy their wealth?

Thus, driven by endless desires, we fall lower and lower. Whether we beg for ten rupees or ten crores, it is still begging.

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Gurumahaan talks about disciples' testimonials during velvi meditation: 

Though it may not be called complete satisfaction, each seeker receives a unique measure of contentment here, greater than in ordinary pursuits. I wondered: what use is there in speaking? Better to remain silent. Among the learned, I am nothing, a mere zero. And in that zero, what words can arise?

Yet I observed: some have studied deeply, and as many testified, not only those who stayed here in Thirumoorthi Hills Ashram for 21 days, but even those at home—when I asked—they too felt a profound satisfaction. Though circumstances kept them away, even amidst family life noble states of feeling have blossomed. True devotees have touched exalted heights of devotion. This unfolding will continue. If you inquire, you will discover it. For our people, this joy is sweeter than any other work, because it springs from within ourselves, not from anything external. Thus we may bless: May all live well.

This gathering during Holy penance carries a hidden gift—when you return home and rest, the satisfaction will deepen. It is an inner movement. Medicines differ: some act instantly, some after hours, some gradually. Likewise, this Kundalini medicine, which birthed Lord Muthukumaran, is rare. It heals the threefold afflictions: of body, mind, and soul.

This is the Moova Marundhu, the triple medicine. It works at once, bringing fulfillment. All who have come here shall taste liberation. Then only the Guru remains. Just as Bhadragiriyar, disciple of Pattinathar, attained liberation before his master—causing Pattinathar to lament, “Why has my disciple attained before me, while I still remain?”—so too, when you all depart, whom shall I speak to?, Gurumahaan adda jokingly.

This medicine of liberation works steadily. Its action has already begun from the moment we entered this velvi.

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Whatever kinds of sufferings may occur in this world, they are generally classified into three types.
• Adhibhautikam : Suffering arising from the environment and the five elements.
• Adhyatmika : Suffering arising from within oneself (body/mind)
• Adhidaivika : Suffering arising from other living beings.

It is said that to be protected from these three forms of suffering, one must meditate inwardly upon the Primordial Power (Ādi Śakti). By doing so, She grants the wealth needed for this materialistic world and liberation needed for the divine world.

So where do we see this Power? She is everywhere. We say She is all-pervading. If She is all-pervading, then She is also within us. Once She was One, now She has become All. If She is All, how do we behold Her within ourselves?

This is the first step: to realize that everything we see is filled with God. This is devotion. Whatever object a devotee sees, he sanctifies it. If there is a small stone, immediately he places kumkum upon it, offers a flower, pours water, and worships it as divine. If he sees a neem tree, he waters it, ties a thread, and worships it along with the sacred fig tree.

If he sees a mountain, he worships it. Why? Because perhaps sages may dwell there, or temples may be present. Even if he does not know, he bows to it. Rising in the morning, he bows to the sun, the moon, and all celestial beings. Why? Because everything seen is filled with God. God dwells in all things.

That is why even a small child is taught: “Uncle has come, bow to him. Grandfather has come, bow to him.” Why do we teach this? Because bowing means: make yourself worthy of reverence. Begin bowing now. Who is the one who bows? Who is worthy of bowing? The Lord Himself. When one realizes that the One worthy of all reverence is God, then bowing finds its fulfillment.

A boy greets his teacher daily. Later, he studies, graduates, completes his B.Ed., and himself becomes a teacher. Then his bowing is of a different kind. As a student, bowing is one thing; as a teacher, bowing is another. In the same way, when we bow to God, through bowing again and again, we come to realize that we ourselves are of the nature of God. This is the ultimate path of Yoga and Jñāna (wisdom).

For this realization, temples were established in ancient times. Who created these temples? They were built according to the rules of the Āgamas, by great sages.

Now, as I say, imagine I invite you all to sit in a higher state. You sit quietly. Then you look at the time—soon hunger arises. You finish your meal, attend to your work, and then return to sit again. Afterwards, we meditate together.

How is it then? I am in one state, you are in another, yet truly all are in the same state. In reality, there is no difference. You may not know it, but you are already in that deep stillness. How did you feel? Very blissful, joyful, with fresh air, good food, comfortable surroundings. You experienced it. I too experienced it.

But from meditation, I know it clearly. I know the difference between realised, conscious happiness and unconsious joy. That is the only difference. There is no other difference at all.

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If one holds a noble thought, surely anything can be accomplished. Yet every noble thought will have challenges, without which greater achievements cannot be reached. After completing four holy penance (Velvis) for universal wellbeing, what should the fifth be?

We had said it would be performed in California in the space. But in America, the right conditions were not present. While reflecting on what to do, it became clear that even those who have attained realization (mei-unarvu) still lack complete trust, both in themselves and in the power of penance. Only when seekers fulfill their own needs and attain inner completeness can they truly serve others.

Thus, the focus must first be on individual transformation. This penance is not performed here in thirumurthi hills, also performed in many places across the world. In Malaysia, for example, people have observed the penance for a week, even a single day, and dedicated that week as a week for penance.  Likewise, in many countries, people pray with noble thoughts: Will the world continue like this? Will justice, dharma, and truth endure? Even if I remain good, are there no conditions to overcome this Kali age?

Those who worship with true devotion, who fulfill their duties faithfully yet face obstacles, who long for the fruits of their sincere work but do not see them, this is the time for them.

A single word, the Guru’s word, can spread across eighty thousand crore miles, said the great ones. If you trust the Guru’s word and follow it, all knowledge will be revealed.

Hear my word in your heart! You shall become courageous! Hear my word upon your forehead eye! You shall overcome the fear of death. Hear my word with your top eye (Crown chakra)! You will shine with wisdom. You will experience supreme bliss.

This realization, rising beyond the third eye to the crown, is called Karpagam—a vision that cannot be fully grasped, for it has no beginning, no origin, no end. To reach such a state, one must penetrate the unreachably subtle, turn inward again and again, until one realizes within: I am united with the Supreme, the One beyond all.

This is the essence of the fifth holy penance for Universal wellbeing!

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