Monday, 22 February 2016


Jegan and Hari, two youngsters joined the AVM family recently and have been delivering many emotionally moving devotional renditions. AVM is proud to have them join the list of many wonderful singers dishing out melodious numbers during the prayers at AVM.

Jegan and Hari are also members of the Sree Krishna Sankeerthanam Bhajans team. Watch their performance at

Jegan's other songs can be followed at


A devotee of Agathiyar, who has since passed away, was instructed to have Agathiyar's statue made in granite and worshiped in his Nadi. Having worshiped Agathiyar in the confines of his home for years, he later moved Agathiyar to the Sri Sakthi Nageswari Amman Temple. Sri Krishna and his wife Sri Dewi, both staunch devotees of Agathiyar, and who frequented his home, have taken on the responsibility to ensure that abhisegam or libation and prayers conducted by the former devotee, continued after his demise. Sri Krishna undertook this massive and applaudable task sometime back in June of last year. 

Sri Balachander & Srimathi Shanthi Balachander first mentioned to me of the existence of a statue for Agathiyar that they accidentally discovered at the Sri Sakthi Nageswari Amman Temple in the midst of the bustling capital of Kuala Lumpur, some months ago. Saravanan Palanisamy and his wife Tamarai Selvi later joined them in frequenting the temple. Sri Balachander and Saravanan have come forward to help Sri Krishna in conducting these rituals on specific days.

Saravanan has carried several posts on this temple in his blog at,

My family and I were recently invited to pay our respects to Agathiyar in the temple nestled in the thriving commercial zone in Kampong Hj Abdullah Hukum in Bangsar by Sri Balachander.

The tremendous development taking place around this temple has began to encroach into the temple grounds. The temple will soon move as detailed in the following newspaper reports. Read more at: and

Thursday, 18 February 2016


Maha Avatar Babaji by Bala Chandran Gunasekaran

Album:Om Kriya Babaji Bhakti Manjari
Singers:Bhavani Ramamoorthy - Srivarshini

Listen to more songs at,e,Dno_

Siddha Heartbeat carried a post on Kriya Hatha Yoga some time back at by Sri Gowri R.Varadhan. 

Gowri wrote in that piece:
Babaji’s Kriya Yoga, as mentioned before, is a special form of Raja Yoga. It also includes aspects of other forms of yoga such as devotion as in bhakti, discipline of action as in Karma Yoga and focus on being with the Self/pure awareness as in Gnana. 
It is a scientific art of perfect God -Truth union and self-realization. 
It is an ancient form of practice preached to Arjuna by Lord Krishna and was lost over time. 
In the late 19th century, Mahavatar Babaji revived it as a synthesis of Patanjali`s yoga sutras and the practice of Kundalini yoga by the yoga Siddhars. Thus, he cleverly combined both the aspects of consciousness (Shiva) as in Patanjali`s Sutras and that of energy (Shakti) as in the practice of siddhas.
The word `Kriya` comes from the root word ‘kri’ meaning action. In this context, ‘Kriya’ refers to action with awareness. It is emphasized that all the practices in Babaji’s Kriya Yoga are performed with utmost awareness. 
The sadhana of BKY is a collection of 144 exercises and spiritual practices for Self realization and transformation in all of our five bodies: physical, vital, mental, intellectual and spiritual. 
Kriya Yoga is a 5 phased integral approach to attain God-realization. Each of them addresses one or more of the koshas. Koshas are the 5 sheaths or bodies of our existence. It is best explained in Vivekachoodamani written by Adi Shankara. 
Kriya Hatha Yoga: includes asanas, bandahs, and mudras, psycho-physical gestures, all of which bring about greater health, peace and the awakening the nadis or the energy channels, the chakras. 
Babaji has selected a particularly effective series of 18 postures, which are taught in stages and in pairs. 
The first objective of Kriya Hatha Yoga is deep physical and mental relaxation. The variety of asana grants flexibility, lightness and buoyancy in the body relieving us of many disorders. The practice of the 18 asana series awakens the energy centers along the spine and kundalini, our potential power and consciousness.
What Gowri shared theoretically in the post is now been put into practice, thanks to Gowri's ever willingness to spread the knowledge he had with members of Agathiyar Vanam Malaysia (AVM). We at AVM have been blessed to have Sri Gowri R Varadhan teach us a supreme form of Yoga given by the Siddhas over the ages. Gowri who is on a stint in Malaysia agreed to guide us into this extremely wonderful practice. He has been holding weekly classes for aspiring seekers of Yoga on the request of some AVM members.

While running us through these poses he shared the profound experiences that his guru Durga Ahlund attained while practicing these postures. 

When Durga Ahlund, from whom Gowri R Varadhan learnt these postures, was introduced to these practice, she found them extremely energizing opening her up to further deep and powerful devotion, as she writes in her blog.
When I was first introduced to the 18 asana series of Babaji s Kriya Yoga, I found them to be enormously energizing. As I began to work with them daily, I realized how they increased my physical health and reduced body fat, strengthened the nervous system, brought about more and more equanimity and mental clarity. But, the benefits did not stop with that –they continued to widen and strengthened my inner sense of strength, joy, fortitude, resilience and persistence and opened me to deep and powerful devotion.
She writes further of its benefits,
I feel that it is the 18 posture series alone, if done as a ritual of worship in about two hours, which takes me into higher realms of consciousness. In addition I feel the practice strengthens the very cells of my physical body. I come out of the practice feeling renewed, joyful and younger!
She applauds each pose,
The Tamil Siddhas have told us that “the human body is the mystic center, the sacred passage to the ultimate reality and that liberation is available only within it.” To meditate on the Self, to worship the Self, begins the practice of Yoga. This first posture, Kriya Asanan Vanekom orients the entire being to the worship of the Divine and to the recognition that the body is a “temple” worthy of Infinite care. It begins our practice as a ritual of worship.

We are “offering” our head to the Guru, our supreme source of inner guidance and wisdom, whose center is in the sahasrara, the crown chakra. We are offering our separate will to Divine Will. With our head towards the ground and our feet upwards and our hands and palms together reaching above the head, we attempt to enter the zone of the Guru, the zone of Love. Remaining in the pose we can experience that quality. This pose is symbolic of Samadhi. In this posture it is possible for the prana vayu to settle within the head, which means that there is an equal pressure from head to foot and we rest in a state of utter tranquility.
She writes about the benefits of these practice at

Continue reading her blog at

Siddha Vaithiyar Bhani, himself a student of Yogi Ramaiyah, explains the numerous benefits attained through practicing these poses at

Bhani has provided an extensive list of remedies for common ailments at, (

For a list of all the 18 asanas see

When Tavayogi Thangarasan Adigal gave us a set of asanas to be practiced, Agathiyar told me in my Nadi reading later, that it was something to be treasured. Similarly Agathiyar mentions about the classes held by Gowri in Malaysia in a Jeeva Nadi reading at Kallar ashram recently.

Gowri was a student of Marshall Govindan Satchidananda and Durga Ahlund when he was serving in Canada. Learn more about Babaji and Kriya Hatha Yoga at

Aadu Pambe

Saturday, 13 February 2016



Uva forwarded an interesting write-up on Varma Kalai, by Varma Kalai Asan Rajendren Krisnaraj of Coimbatore who is also his Varma Master,  posted on fb recently. 

Uva wrote:
I really like it as its very simple and informative and includes the usage of varmam as per siddha.
What is Varmam?
There are different definitions for  the Tamil word  “Varmam”:
1. The action that causes loss or bockage of vital energy (Ki, Chi, Prana etc) at certain locations of pressure points, nerve junctions or bone joints is called  Varma Adi or Varmam strike.
2. The actual points, or nerve junctions etc themselves may be called Varmam.
3. The systematic study, art or method of performing the actions in the application of martial arts/self defense is called Varmam or Varma(k) Kalai.
To avoid confusion, I shall henceforth refer to the art as Varma Kalai, the points (locations) as spots or points  as varmam or just as spot and the action as strike (inclusive of punches, open handed blows, finger thrusts or any other offensive method employed in hand to hand combat) or blow.
Another word used to refer to the spots is “ Marmam”, which in the either Tamil or Malayalam (remember Kalaripayat has these methods too) means mystery, which alludes to the mysterious effects of such a strike on the spots.
Kaalam is another word used to refer to the spots. It means Time. It may allude to either the limited time available to resuscitate the victim of a varma strike or the delayed death effect (just like Dim-Mak if you can see the similarity.)  ‘Kaalan’ is also the name of the Hindu god of death. Yama or may also refer to Shifa’s “destroyer aspect “ (Kaal Bhairav). Kaalam is another name given to Varmam spots in the context of the Tamil language.
Types of  Varmam classified accoding to the types of Actions used:
Padu Varmam:
Forceful blow on the spot, in accordance to the amount of force used in the blow, causes the following reactions:
-Permanent disability of organ or limb, or
Thodu Varmam:
Thodu in Tamil means “to touch”. So this is more of a touch, although with some pressure exerted on the spots.
The effects of thodu varmam, inclusive of but not limited to:
- unconsciousness
- temporary disability of limb/organ
- delayed antagonistic body reactions, disease, death.
Thrusting, prodding, or pinching with the fingers performs this type of action.
Thattu Varmam:
Thattu  in Tamil means rapping, clapping or tapping. This type of action is performed by tapping with a certain amount of force like a simple slap with the palm or finger tap, rapping with fingers or knuckles. To put it simply, it is a percussive or drumbeat type of action.
Effects include
- disorientation 
- sensory loss
- sudden sharp pain leading to immobility
- if used in certain spots with excessive rapping force, can cause instant unconsciousness with future health problems, organ failure and even death in extreme cases, in certain spots.
Thattu Varmam for the sole reason of being a snappy action rather than a prodding or pushing action is generally included as Padu Varmam, although different schools of thoughts or lineages have their own interpretations. But most generally, according to the ancient texts on Varmam, the general classification is as padu varmam and thodu varmam.
There is no hard and fast rule that governs what type of attacks are to be followed for attacks on the spots. Anything that works, goes, but there are certainly recommended methods.
For example certain spots, which would be inaccessible to a punch, can be hit by a finger thrust, like in the case of the hollow below the Adam’s apple. Also to be taken into account is the ‘Maathirai” or amount of force determined by the distance from which the the blow is delivered.
The following is a Siddhar aphorism on Varmam, (note: Italics is Tamil, the text in brackets is the meaning in English.)
“Paarappa padu varmam pannirendaam,   (Note my son, padu varmam is 12 in number ), "Kaelappa thodu varmam Thonnootri aaraam….” (Hear thee well; thodu varmam is 96 in number), “Aamappa innoru kaalam solgiraen vilambak kaelu, Meytheendaa kaalam athu.” (yes, I will tell you another one, that is the one not touched on/by the body)
Mey Theendaa Kaalam (literally mey theendaa = body untouched)  is the ultimate when it comes to Varmam.  This is a varmam, which is caused without any physical contact between the attacker and the attacked. A person who has knowledge of this technique can stop an attacker or multiple attackers at a distance. It is said that only those Varmam Masters who are at peak of knowledge and training can be true experts of this kind of Varmam, and they impart this knowledge to only those disciples equipped with humility, piety, presence of mind and good conduct and proven themselves in all the tests laid down by the Guru. 
[There is evidence of old Shaolin Master-monks who had the ability to paralyze attackers from a distance just by the force of their will. Similarly, Mey Theenda Kaalam, is also accomplished by the force of mind and will power, having been learnt and perfected through arduous effort and mental discipline.]
History of Varma Kalai
It is said that varmakalai, originated from Lord Siva.
“Thaeravey Sivan Umaikku sonna bodham,
Aaaramal naan arindhu in nool sonnaen”
According to the above verse, Lord Siva taught varmam to his wife Parvathi; later Parvathi taught varmam to their son Lord Murugan. Lord Murugan then taught Siddha Agasthiyar. Agasthiyar later gave a written form that reached the masses. But the original texts (and their copies), directly written by siddhas, are not available now.
Saints who have grasped the meaning of the siddhas sayings have given a poetic form, which is used in modern day learning. So far, around fifty thousand songs are available. 
The narrated history has been mentioned in the 41st prose of " Kai Mathirai Thiravukol " as describes the first worldly originator of the Guru Sishya Parampara or Lineage as the Sage Agastya who in turn taught it to others like Ramadeva, Bhoga Muni, Goraksa (or Gorakhnath, the patron guru of the Gurkhas, interesting parallel), Theraya, Pulippaani etc, who in turn taught their diciples and gradually knowledge of this art reached commoners in the same, strict Guru - Shishya tradition.
The following is directly quoted from the works Philip Zarrili, one of the foremost researchers in the west. 
“The earliest textual evidence of the concept of the vital spots dates from as early as the RgVeda (1200 BC) where the god Indra is recorded as defeating the demon Vritra by attacking his vital spots (marman) with his vajra.  From this and numerous other scattered references to the vital spots in Vedic and epic sources, it is certain that India's early martial practitioners knew and practiced attacking or defending vital spots; however, we possess no martial texts from antiquity comparable to the Sanskrit medical texts in which a systematic knowledge of the vital spots is recorded.”
By the time that Susruta's classic Sanskrit medical text had been revised in the 2nd century A.D., 107 vital spots of the gross, external, physical body (sthula-sarira) had been identified and defined as an aid to surgical intervention: 
“the areas where muscles, vessels, ligaments, bones, and joints meet together 
….. which by virture of their nature are specially the seats of life"
Susruta established a close connection between combat and medical intervention. Surgery was called salya, which referred to "foreign bodies of every kind...but...specifically...the arrow, which was the commonest and most dangerous foreign body causing wounds and requiring surgical treatment" (Kutumbiah 1974:144). 
Knowledge of the vital spots shares the general Ayurvedic principles that health is a state of humoral equilibrium. Susruta identified seven kinds of diseases, one of which was samghata-bala-pravrtta, "the traumatic type...caused by an external blow or...due to wrestling with an antagonist of superior strength" (Susruta, Suthrasthana XXIV, 6; Bhishagratna trans., 1963:230). All combat injuries fall into this class. Susruta related them to the primary humoral body by explaining that traumatic injuries enrage the wind humor in the area of injury. The first action of the attending physician should thus aim to calm the 'enraged wind humor (vayu)." 
There are also techniques recorded in the Dhanur Veda chapters of Agni Purana, the earliest compilation of specific martial principles and techniques which suggests a great deal of similarity. Also included is the Malla Purana which is a complete treatise on the body and the martial applications of  wrestling and puch/kick techniques which have been traditionally the domain of the Jyeshtimallas, a clan of martial Brahmins in Gujarat who are the custodians of the ancient Indian MMA called Vajramushti. 
The ancient Sangam age kingdoms of Cheras, Cholas and Pandyas had a long tradition of Martial Chivalry just like the Kshatriyas of the northern regions. Warriors refused to attack an unarmed opponent, instead meeting him on equal terms without weapons. Tanjore “Kuthu Varisai” was the domain of the Cholas. This was the ancient unarmed, kickboxing like art using rapid percussive strikes to bring town an opponent. The Chera kingdom was closer to the borders of Middle and southern Kerala and had their own tradition of unarmed combat and affinity towards Pressure point systems. In fact, the stronghold of Tamilian Varmam art is the area around Kanyakumari and Nagercoil districts, which share borders with Southern Kerala, where the Thekkan Kalari (Southern Style Kalari) system which devotes lesser time to weaponry and lays more emphasis on unarmed combat and Marma Adi techniques that the other two styles of Madhya Keralam (Central Style of Kalari - Palakkad - Cannanore - Malappuram areas) and Vadakkan Kalari ( Northern Style - Malabar etc).
Even in the art of Silambam, (bamboo staff fencing) there are many instances in history, where opponents were defeated by blows or prodding attacks with the stick, to vital spots on the body in historical descriptions and in quite a number of manuals on this art.
The warring states refined the fighting skills and techniques prevalent in the area into a martial art form. The art flourished between the 13 and 16 centuries, becoming a part of the education of youngsters of that age.
The Medical rationale behind Varmam 
Health in eastern philosophies is regarded as a state of balance between these energies, where all the systems of the body, including mind and spirit, function in harmony with each other. And disease (dis-ease) is seen as imbalance or disharmony in this flow of energies. But beyond feeling good physically an enlightened definition of health encompasses feelings of vitality, strength, inner peace and joy.
The foundation of Varmam is based on the concept of energy. This energy called Prana in Sanskrit (Chi in Chinese, Pneuma in Greek, Ki in Japanese) exists in many forms from the extremely gross to the infinitely subtle and life is interplay of these energies, metaphorically a cosmic dance of Shiva and Shakti, Yin and Yang. Within the human body these energies flow along a network of channels or lines (nadis or meridians). In the Yoga tradition there are said to be 72,000 nadis. Each has a specific function and energy that it deals with. The three main lines energetically are the Sushumna (rising straight up through the center of the spine) and the Ida and Pingala nadis, which run on either side of the spine.
There are 72,000 minor energy channels (Nadi) that link the body’s many trillions of cells. The energy that flows through these channels is focused in certain areas of the body. There are 108 of these Varmams where energy is focused. Disruption of energy flow in these Nadi and Varmams leads to illness. To be more specific, imbalance in the flow of energy in the Dasa Nadis, leads to imbalance in the in the ratio of the three humors, namely Vatha, Pittha and Kapha (Wind, Bile and Phlegm), which causes imbalance of the five elements Earth, Water, Fire, Air and Space (Ether)  leading  to affliction in the Human body which contain these elements. The affliction is made apparent in the change to the non-subtle, gross body, i.e the organs. The Ayurvedic and the Siddha systems of medicine both agree on this concept.
The actual function of the Varmam Points
The rationale of Varmam is that Varmams are energy points in the body mainly located on the skin and adjacent tissue. Injury to these points is one of the causes of illness in the body according to Siddha sages. The Prana force or vital current of electrical energy flowing through the individual Nadi is of very low voltage. Given the normal resistance of the skin, it would be impossible for the current to travel very far without the loss of signal strength. Here the Varmams come into play by acting as signal-boosting routing stations or step up transformers.
Two types of classification:
The Varmam points are of the following types,
1. Thasai – Muscle 
2. Asthi – Bone 
3. Sandhi – Bone Joints
4. Dhamani – Aterial 
5. Shira- Veins
6. Snayu- Nerve 
The same 108 varmams are classified under different categories. One such classification is based on 12 Maha Nadis (or a meridian channel) in the nervous system. Each meridian channel consists of one Padu varmam and eight Thodu varmam. 
Varmam Type (& its corresponding) Number of Points 
Thodu Varmam  96 
Padu Varmam  12 
Total  108
According to Humoral classification
Classification  Number of Points 
Vata Varmam (Wind)  65 
Pitta Varmam (Bile) 24 
Kapha Varmam (Phlegm) 6 
Concealed Varmam  12 
Total  107
Uva also shared another piece on a 74 year old Kalaripayatu Warrior Mother.
This is the resilience of ancient indian warrior traditions as shared by the sages and siddhas. 
Meenakshi Amma Gurukkal, amazing person, at 74, she is possibly the oldest woman exponent of Kalaripayattu, the ancient martial arts from Kerala. She has been practicing #Kalaripayattu for no less than sixty-eight years - training and teaching.
In ancient times our ancestors while taking the role of mothers, wives, sisters and simply as a women trained and fought along side the male Satrias to protect their families and land. Over the years we have forgotten our traditional roots. We were not only rooted in spiritual ways but initially in the warrior traditions as well. Shiva and Sakthi energies are unified as a singular being to bring about balance of life. We need both these energies to elevate into divine consciousness. 
Let us offer our humble pranams and prayers to all our ancient warrior mothers and women who protected our tradition and values with utmost importance. 
Jai Veera Mata! 
See an earlier post on Varmam at and

Friday, 12 February 2016


Uva forwarded the following recollection of a miracle that took place yesterday, originally shared in his Allayam WhatsApp group.
Happened to me today ayah.
Om Agathesaya Nama! 
Dear Allayam friends and family I would like to share an event that happened to me today. I have this habit of donating money on every Thursday, an habit that i picked up when i started praying to Shirddhi Baba many years ago. Baba is fond of appearing in the form of a beggar to take dakshina or donation from his devotees. Its a form of blessing that Baba bestows on his devotees. 
I was at Amcorp Mall today with a Spiritual Master and Friend John Lydasky. Earlier while having lunch i saw an elderly old man who came into the same restaurant to buy food. For some reason he caught my attention. He appeared to be a little sad from his expression and wearing worned out cloths.  He reminded me of Shirddhi Baba. I suddenly realised that its been a very long time since i gave any donation or dakshina on thursdays. As he was walking out of the restaurant i had this thought and urge to give him some donations but before i could he walked hurriedly away. A little frustrated i told myself maybe baba will come in other forms or ways to get it from me. 
Some 30 minutes later a women in her 30s looking very exhausted came straight at me, stood by my table and politely asked for RM10! The exact same amount i intended to give that old man!! I was so stunned and shocked but reached out that same RM10 and without saying a single word handed it to her. She took it and said thank you and walked into the restaurant, bought food and just disappeared. All this when the restaurant is packed with people and she could have asked anyone but she only asked me and no one else. 
It took me awhile before i realised what actually happened. My Baba heard my inner thoughts and came to me and took the darshina and gave me his blessings! 
My dear Allayam friends and family, i share this experience with you so you will also be blessed by Baba in your own ways. Seek him and his blessings in the joy of giving dakshina every thursday in any form or way you can. May his blessings Awaken the Divinity within you and shine with blissful vibes. Remember that Baba is Always Watching and Listening to us in his own ways as I experienced today. 
Ya Baba!
Ya Allah!
Ya Malik!
Ya Sai! 
Om Sai! 
Sri Sai!
Om Sai Ram!
To verify what happened here i recorded my friend John's own words version of what happened. Listen to the audio. Thank you.

PS. I am still shocked and graceful for this experience shan ayah. I also didnt mention about tears flowing freely in the midst of all the crowd.. i felt his blessings in my heart. I feel that by sharing this experience with others they will see blessings in giving something back to those we see in our daily lives .. its been a long time ayah since i experience a miracle ..please share this as you like ayah.
This episode reminds me of Ganesen's miraculous encounters with strangers asking for food. Ganesen  had just returned from Ongkara Kudil in Turaiyur and had wanted to carry on the tradition of donating food or performing annadhanam in Malaysia. 

Immediately as if answering his wish and prayer, each day a stranger would turn up in front of him asking for food. They would be of different races and nationalities and surprisingly only insist that he buy them food - vegetarian food!

Erai works in mysterious ways indeed.

Friday, 5 February 2016

AVM Bhajan

Agathiyar Arul Kavasam

Agathiyar Arul Kavasam is a masterpiece penned by Dr VM Jayapalan and set to music by Subramani and melodiously rendered by Sandhya. A Siddha doctor by profession, he has appropriately shared all his knowledge in this field in these verses.

The Dr had also released another couple of albums, Agathiyar Gnana Paatham and an audio narration of several amazing feats and miracles that Agathiyar had carried out in his compilation titled Agathiyar Thiruvilaiyaadal.

The Dr is the author of another work too Agathiyar Vedham.

Surendaren Selvaratnam and I were blessed to meet the Dr in Malaysia several years ago. He had graciously allowed me to use his materials in this blog.

Tuesday, 2 February 2016


Watch AVM Agathiyar at 0.26, 0.46, 5.53 - 6.11, and Kallar Agathiyar 12.59 - 13.02


I had carried a post on several hymns/songs by Siddhas on the greatness of Agathiyar earlier at

Ryan Irving (Muruga Agastiya) who follows this blog postings, driven by his yearning to understand these hymns, seeked the assistance of Tkr. Priyavarshini to translate them. Muruga Agastiya has been generous enough to share this piece with non-Tamil readers of Siddha Heartbeat.
Dear Shanmugam,

Attached is a transliteration of your blog post about the Siddhas praising Agasthiar. I am sharing with you in case you would like to use any of it.

Wishing you well,

(Muruga Agastiya)

Topic: The Siddhas speak about Agathiyar
Translated by: Tkr. Priyavarshini
Time: 18/January/2016 (11:00 AM) to 01/February/2016 (04:15)

People or human beings says, let things take place it is only then I would believe (in god); The Siddha says, believe in it and it would happen.
– Agathiyar 

The Siddhas speak about Agastiyar. The Siddhas have a very high regard towards Agastiyar. They look up on him as Guru Muni. In the following revelations from the Nadi, the Siddhas praise Agasthiyar.

Konganar has this to say about Agasthiyar:

I am the teacher to solve or remove the dreadful sins.
The teacher will teach the path of righteousness.
Advising the secrecy of birth or karma
The truth lays in the eternal cosmic egg or zero
The six angles (Lord Muruga born from Shiva’s third eye) shows the form of Lord Shiva
It (He or the 6 angles) drives the anger and desire out
It drives away the Ego
The teacher is the best judge and he is the person to give or show the path of Salvation

Agasthiyar is praised in a traditional hymn as follows:

By worshiping Agathiyar teacher whole-heartedly helps a person to get rid of disease, poverty, enmity, depression. The mentor cools the inner heat or trauma of his devotee or student. The mentor further protects and bestows blessings to his follower by following him like a shadow. Moreover, paying homage to one’s mentor not only increases one’s wealth but the wealth of his future generation. 
Further, all songs or hymn of Agathiyar has profound meaning and speaks about bringing prosperity. The hymn or songs are so sweet like the twinkling sound of the anklet, which the Lord Thillai is wearing. It is because the mentor Agasthiyar himself and his songs are the best medicine that bring relief or solution to congenital malady. As Agathiyar, is a best medicine and so are his songs very sweet to read, listen and to sing. A person carrying serious and terrible curses and sins committed in the past births out of ignorance start cure by just praying to the mentor Agasthiyar. Moreover, why fear when the spear of Subramaniyan and the powered master companion is with us who when uttering the very name of ‘Muruga’ can shake and tremble all the 14 Lokas or abode. The follower or students get victory. How many ever births we take the mentor Agathiyar would come to protect us by continuously praying to him. So let us daily pray to mentor Agasthiyar.

Thirumular coins the following hymns about Agathiyar (Source: Thirumula Devan Agatheesarai Pugalnthu Suvadi Moolam Aruliya Arutkavigal - Arul Gnana Aran Sirappu - Agathiyan Arul Moopu by Sri Agathiyar Sanmarga Sangam Turaiyur).

My translation: 
1. காலனையும் கைக்குள்ளே அடக்கிக்கொண்டு (The God of Death is compressed in the hand)
கருணை என்ற கடல் தனிலே ஆட்சி செய்து (ruling in the sea of kindness or mercy)
ஞாலமதில் ஞானத்தை காத்து நின்று(He who stands to protects the wisdom on the earth plane)
ஞானிகளை ஆக்கி நின்ற ஞானத்தேவே (He who stands as the Lord or embodiment of wisdom and he have created wise men or sages)

2. தேவே நின் திருவடிகள் மூலன் இப்போ (through your feet, my Lord)
தெரிவிப்பேன் குருமுனியின் ஆசியோடு (I would present my praises or advice with the blessings of mentor sage or Agathiyar)
கூறிடுவேன் தலைவா நின் அடியைப் போற்றி (My Chief, I will sing in praise of you by bowing to your feet)
குருமுனியே திருமுனியே அறிந்தவர்க்கு (who knows the revered mentor Sage)

3. அறிந்தவர்க்கு அறக்கடலாய் விளங்குவாரே (the mentor will become a trusted source of knowledge to those who want to learn or to those who are knowledgeable)
அருள் என்றல் அகத்தியன் தான் வணங்குவோர்க்கு (Agathiyar or the mentor is the synonym of grace or he is full of grace for those people who bow to him)
குறிப்பறிந்து குறை நீக்கும் குருவே கும்பன் (my mentor Kumba Muni Agastiya removes my grievance or fulfills my desire by just hinting him)
குந்தகத்தை உடைத்தெறியும் அருளே கும்பன் (The Kumba Muni Agathiyar destroys the threat)

4. கும்பனருள் நிகர் சொல்ல எவருமில்லை (there is no equivalent word for Kumba Muni Agathiyar’s grace)
குகனும் சிவன் தனக்கு நிகர் அருளைத் தந்தார் (Agathiyar the mentor gives blessings or grace equivalent to that of Lord Muruga and Lord Shiva)
எம்மறையும் அவர் உரைத்தால் பின்தான் சொல்வோம் (we will quote or speak the words of mentor Agathiyar, says in the testament or holy text)
ஏழு என்றால் நாங்கள் எல்லாம் கரத்தைக் கட்டி (here, seven means the seven planes, abode, the seven sages, or seven births i.e. we the seven will fold our arms and show our respect to the mentor Agathiyar)

5. கட்டி நின்று கால் பற்றி ஆசி கேட்போம் (we will ask for Agathiyar blessing by folding our hand and by holding the holy feet)
கடாட்சமென்றல் அவர் ஈந்தால் உண்டு என்போம் (blessings means the mentor would say you would get)
சட்டிசுட வேண்டுமென்றால் கும்பனைக்கேள் (ask the Kumba Muni Agathiyar, to make the pot to burn or the body to leave the earth plane or emancipated)
சாகாவரம் வேண்டுமென்றால் கும்பனைக்கேள் (ask the Kumba Muni Agathiyar, to get a immortal life as a boon)

6. கும்பனைக்கேள் குடும்பமுடன் ஞானம் சொல்வார் (Hey, family man or the person living in a family or married people with family members and ask the Kumba Muni Agathiyar to is ready to impart eternal knowledge or show the path to get wisdom)
கோடிலக்கம் வேண்டுமா கும்பனைக்கேள் (ask the Kumba Muni Agathiyar, he will give you millions of explanations)
எம்மானும் கும்பனே எல்லோர்க்கும் தான் (Lord Shiva is Kumba Muni Agathiyar and he is for everyone)
எங்களுக்கு வாசி தந்த வாசி கும்பன் (Kumba Muni Agathiyar, who has given us breath or given us a home)

7. கும்பன் தான் ஔடதமும் நவக்கோளும் தான் (Kumba Muni Agathiyar, is the medicine and nine planets)
கும்பன் தான் குவலயமே வேறு ஏது (there is no world other than Kumba Muni Agathiyar or I am the world says Kumba Muni Agathiyar)
கும்பன் என்றால் ஆயிரத்தெட்டு அண்டமெல்லாம் (Kumba Muni Agathiyar means 1008 Universe)
குறுகி நின்று நடு நடுங்கும் பராக்கிரமங்கள் (all the world would stand dwindling, shaking and trembling before his mightiness)

8. பராக்கிரமம் இகபரமும் சொல்வார் கும்பன் (Kumba Muni Agathiyar speak about power of earth and heaven, and the power of this world and next)
பாடிட்டால் மாற்றம் சொல்ல எவனும் இல்லை (whosever does not change)
பராக்கிரமும் வாளையைப் போல் அளிப்பார் கும்பன் (Kumba Muni Agathiyar mightiness is like the sword)
பட்டமரம் துளிர்க்குமடா கும்பன் சொன்னால் (if Kumba Muni Agathiyar wishes even a dry tree will start to shoot)

9. கும்பன் சொன்னால் குளவிகூட குதிறையாகும் (If Kumba Muni Agathiyar wish even a wasp would turn into horse)
குருமுனிக்கு கிரியாவும் கடுகாய் நிற்கும் (Kadukai the elixir stops the power of five element that creates the world, thus says the dwarf sage Agathiyar)
கும்பனையே வணங்கியோர்க்கு குறைகளண்டா (there is no shortcoming to those praying to Kumba Muni Agathiyar)
குறையில்லா காப்பாக இருப்பார் என்றும் (the sage is a shield and protects you from all shortcomings)

Pulipaani lists out all the praises of Agathiyar by the other Siddhas (Source: Maagaan Pulippaani Sidhar Aasi Kaandam - Gnanigal Suvadi Moolam Aruliya Arul Vaakku by Sri Agathiyar Sanmarga Sangam Turaiyur)

1. ஆசியதும் கூறுகின்ற என் குருநாதா
அடிபணிந்து புலிப்பாணி உரைப்பேனிப்போ

I the Pulipani prescribe by bowing at the feet of my mentor Agathiyar who gives blessings.

Beginning with Bhogar

2. பாசமுடன் அகத்தியனின் அருளை வேண்டி (praying with love to Agathiyar to get his grace)
பகலிரவாய் நாமத்தை செபித்துக் கொண்டு (chanting his name day and night)

3. செபித்து திரிகின்ற மக்கள் நீங்கள் (people roam or strive or drift away, says the Sage)
சிறப்புடன் இப்புவியில் வாழ்வீரப்பா (you will live with prosperity in this world)
தப்பில்லா கலியுகத்தில் உயர்ந்து வாழ்வீர் (without fail you will raise or flourish in this world, says Agathiyar)
தவமுனி அகத்தியனை நினைத்துவிட்டால் (and it is all by just thinking of Agathiyar, the thoughtful sage)

4. நினைத்தாலே ஈரேழு சென்ம பாவம் (by thinking of Agathiyar, the sins of 14 birth)
நீங்கிடுமே என்றுமே போகர் சொன்னார் (would be wiped off, says the sage Bhogar)


1. நினைவுகொண்ட முனிவரெல்லாம் தவமிருந்து (all sages are remembering and meditating on Agathiyar)
நானிலத்தில் தவம் செய்து அகத்தியம் கண்டார் (and they meditate for epoch, says the sage Agathiyar)

2. அகத்தியத்தை கண்டதொரு முனிவரெல்லாம் (all those who have seen the sage Agathiyar)
அகிலத்தில் ரிஷிகளாய் வாழ்வார் இன்று (would live or become sages of this world)
ஜெகத்திலே மாந்தர்கள் அகத்தியத்தை (in this world, when women worship Agathiyar fondly or well)
சிறப்புடன் பூசித்தால் தேவராவார் (and they will become Gods)
தேவராவார் என்றுமே வள்ளுவர் சொன்னார் (they will become Gods, say Valluvar)


1. தெரிந்திட்ட மாந்தர்கள் பூசை செய்து (women worshipped knowingly)
பலவினைகள் நீங்கியே பல்லாண்டு வாழ்ந்தார் (they lived for years by getting rid of many sins)
பாருலகில் பலசிறப்பு அகத்திய நாமம் (the name of Agathiyar has many specialty in this world)

2. அகத்திய நாமமதும் செபித்து நின்றால் (by chanting Agathiyar name)
அகிலத்தில் வினையில்லா சேய் பிறக்கும் (you will get to be born in this world without any sins)
புகழுடன் சிவவாக்கியர் கூறி நின்றார் (the sage Shivavakkiyar stands praising this)


1. பல்லாயிரம் ஆண்டு காலம் வாழ்வதற்கு (living for many thousands of years)
வாழ்வதற்கு அகத்திய நாமம் பெருமருந்தாகும் (to live, Agathiyar name is a medicine)
விளக்கமுடன் கூறினார் ஔவையார் தானும் (explicate Avvaiyaar)

Paambaatti Sidhar: 

தாழ்வில்லா அகத்தியரை வணங்கி நின்றால் (by bowing to Agathiyar)
தரணியிலே மரணமில்லா வாழ்வார் என்று (the person will live a immortal life in this world)
என்றுமே கூறி நின்றார் பாம்பாட்டி சித்தர் (always says Pambaati Sidhar)

Pulipaani continues with the lists: (11:15 am to 5:30 pm)

இப்படியே சித்தர்கள் முனிவர்களெல்லாம் (all Sidhas and Muni)
நான்கு யுகங்களாய் அகத்தியர் மகிமை (in all epoch)
நல்லதை கூறியே யுகம் போற்ற வாழ்ந்தார் (the sages always spoke in praise and good of Agathiyar and thus they were revered during all ages)

1. Machamuni:

போற்றிடவே மும்மூர்த்தி தேவர்களும் (praising Agasthiyar the Trinity i.e. the Brahma, Vishnu and Shiva and other Gods)
புனிதமுள்ள சித்தர்களும் ரிஷிகளெல்லாம் (the holy Sidhar and Sages)
குற்றமில்லா கணபதியும் முருகனோடு (along with the flawless or pure Lord Ganapathy and Muruga)
கண்டதொரு தேவதைகள் கணங்களோடு (Gods and Demons were watching Sage Agathiyar)

2. கணங்களுடன் பூதங்கள் நவக்கோள்கள் (along with demons, giants, and the nine planets)
குவலயத்தில் காண்பதொரு நிறங்களெல்லாம் (what beauty and colors we see in the world)
மணம் வீசும் நறுமணங்கள் திசைகள் பத்தும் (and all the fragrance that spreads in all ten directions)
முழுமையும் இவ்வுலகம் அகத்தியம் என்று(whole of this world is Agathiyar)

3. என்றுமே கூறிட்டார் மச்சமுனி நூலும் (always claims Machamuni in his works or hyms)

Finally, Pulipaani too has something to say:

1. இவ்வளவு அற்புதங்கள் ஒன்றென்றால் அகத்திய நாமம் (If there is a wonder and that is the name of Agathiyar)
என்றென்றும் நாமத்தை செபித்து விட்டால் (chanting the name of Agathiyar always)
செபித்தோர் முதல் இலட்ச மக்கள் பலனடைவார் (and those millions of people who chant the name of Agathiyar had benefitted)

2. அடைந்திடும் நாமத்தை உலகோர்கெழுதி (listen all, to attain the name of Agathiyar in this world)
அறிய செய்வோர் அகத்தியருக்கும் சேயுமாவார் (and those learned people also learn from Agathiyar)
எடுத்துரைக்க இதுகாலம் போராதப்பா (it is not enough to convey it in this birth)
இதுக்கொரு விதியுண்டு சித்தர் கேட்க (there is a destiny or rule for it and as the Sidhar demands or wants)

3. சித்தர்கட்கு எடுத்துரைப்போம் அறிவீர்கள் நீங்கள் (let us speak about the Sidhas knowledge and you will come to know about him)
சிவபெருமான் பார்வதியும் மகிழ்ந்துமிப்போ (let us please or give happiness to Lord Shiva and Parvathi)
ஒதிடவே புலிபாணி ஓடிவந்தேன் (Sidhar Pulipaani came running to advice)
உலகில் நீங்கள் உயர் செல்வ நிதிகளோடு (you should live in this world with lots of wealth, funds, gems and grains)

4. நிதிகளுடன் அதிர்ஷ்டங்கள் பெற்று வாழ (you will live in this world with wealth, gains, gems and live receiving luck)
நிதி தெய்வம் இலக்குமியை வணங்கியாசி (you pray or you have prayed to the Goddess of wealth, Lakshmi)
ஒதிடவே உயர் ஞானம் கல்வி காண (acquire education and high wisdom)
உலகிலே சரஸ்வதியை வணங்கி ஆசி (all get the blessings of Saraswathy by worshiping or bowing to her)

5. ஆசியதுவுடன் பார்வதியை போற்றுகிறேன் (I praise Parvathy to get her grace or blessing)
அருள் பொருள் இன்பமதும் நிறைவு காண (to enjoy completely the grace, material prosperity and pleasure)
பாசமுடன் தினங்காத்து நல்வழி காட்ட (waiting with love, to show good path)
பரமசிவன் அருள் முனிவர் அகத்தியர் போற்றி (praising the sage Agathiyar who has the grace of Lord Paramasivan)

6. போற்றியே வணங்குகின்றேன் புலிப்பாணியிப்போ (I the sage Pulipaani bow to you)
புவிதனிலே அகத்தியத்தை வணங்கிவிட்டால் (those who bow to the sage Agathiyar)
நிறைவுபெற்ற மரணமில்லா வாழ்வடைவீர் (you will lead an immortal life by putting an end to death)
நினைத்தவண்ணம் நிதி செல்வம் குன்றா வாழ்வு (the moment you wish at once your life is blessed with wealth, grains and gems)

7. வாழ்வதனில் உலகமுள்ள காலம்மட்டும் (as long as the life in this world exist)
வாழ்ந்திடும் உங்கள் குடி செழித்து நன்றாய் (your life and family will live with prosperity)
அழகுபட ஆனந்தமாய் வாழ்வீர் என்றும் (live beautifully with happiness)