Thursday, 21 June 2018


Tavayogi Thangarasan Adigal of Kallar Ashram on arriving in Malaysia in 2005, saw that we were all bonded with temple worship. He told us to come out of Bhakthi marga and move on to Gnana marga. Prior to meeting him, I met Supramania Swami of Tiruvannamalai and took him as my Guru. He was steeped in rolling the rudraksham and chanting his Guru Yogi Ramsuratkumar's name. He had performed tavam for forty years of which he spent seventeen years atop the sacred Arunachala hill. Born in the temple grounds of Tirutani he had also spent a considerable time in and around Tiruchendur. He used to perform Siddhis, taking a handful of soil and changing it to the sacred ash Vibhuthi that he used to heal people and also served as Prasad. He remained with his family in their village home until I happened to drop in on him on the pretext of charting a horoscope for my second daughter. It was truly an act of Erai and I was destined to meet him. 

The events leading to me meeting him is truly amazing and astounding. As I packed my bags and prepared to leave my home in Malaysia on my maiden pilgrimage to India, I had only one priority in my mind - to carry out the remedies and attonements or parikaram mentioned in my Nadi reading a year earlier in 2002. So when my wife stood at the doorstep of my home, and told me, "If you have the time, see the horoscope for our daughter in India", I brushed it aside and left on my journey. We had not written her horoscope as yet then. Since India had great pundits of astrology, she proposed I consult them while there. 

In my Nadi reading, Agathiyar did mention that I would meet my Guru, but there was no further mention about the time and place. When I was given a sacred mantra and started on the path of devotion after a long gap of fourteen years by my nephew in my home in 2001, he did mention too that the initiation I received then would prepare me to meet my Guru.

And so as I toured India carrying out my parikaram in 2003, little did I realize that all that was prophesied would happen as predicted. On my last leg of my pilgrimage after circumbulating the Holy Arunachala hill and as I had much time on my hands since I was only to make my departure to Chennai and Malaysia the next day, I was reminded about my wife's humble request. I asked Deva my chauffeur if he knew someone in Chennai who could draw up my daughter's horoscope. He immediately told me, "Why go so far Sir, I have my uncle right here in Tiruvannamalai who is an astrologer." He drove me to a small village on the outskirts of Tiruvannamalai called Nacha Ananthal. As we drove up to the small cottage by the roadside, an equally small figure appeared in front of us to greet us. It was Supramania Swami, I soon learnt. He did not smile nor say a word but instead led us into his home and right up to his prayer room. He lighted the camphor flame and showed arati to the myriad pictures of Gods and Goddesses at his altar. He came out again and asked his son to bring out the past years almanacs and his deer skin. The deer skin was place on the cement floor and the almanacs stacked beside. He took his place on the skin and went into deep contemplation. Once he came out of it, he spoke none stop for five hours, speaking about him, his Gurus, Annamalaiyar and moving on to speak about me, revealing the secrets that Agathiyar had shared in my Nadi too. I was speechless for the whole duration of five hours with him. I was in tears of joy and ecstasy for the whole duration of five hours with him. He did not chart my daughter's future but instead revealed mine. 

I took leave off him as the sun began to set in that quiet village of Nacha Ananthal.

On my second visit to India in 2005, I arrived at his kudil, a 30 feet by 11 feet stone building that we had helped him put up on a piece of land purchased to build a temple for Lord Muruga close to his Guru Ramsuratkumar's ashram and samadhi. As night fell over Tiruvannamalai, Swami's wife and son left us to make some purchases. Swami invited me to pray. He began rolling his rudraksham and chant his Guru's name: Yogi Ramsuratkumara, Yogi Ramsuratkumara, Yogi Ramsuratkumara, Jeya Guru Raya. As it was a simple mantra to follow I joined him in chanting. After a few minutes into it I heard a third voice. This was heavy but sweet. I kept my eyes closed and continued the japa. I could hear Swami, myself and now this strange voice too. Soon Swami stopped his chant. I opened my eyes to see him leave the prayer room. I followed suite. 

The following days were spent visiting the Yogi's temple samadhi, Annamalaiyar and another small temple of Shiva in Tiruvannamalai and one of Vishnu some distance away from his village. I completely forgot about what had transpired back then at his kudil till Swami reminded me again on my arrival back from Kallar several days later. 

As I alighted from the Ambassador and he stood outside his kudil to greet us, he asked me if I had heard the voice! That triggered my memory back to the incident during the chant some days back. I asked him who it was, eager to know. He gave a loud laugh and answered "Visiri Mattai" referring to the Yogi. Amazing since the Yogi had gone into samadhi on February 20, 2001, some five years back. Swami had brought him from his samadhi to join us in prayer!

Swami's forty year old desire to build a temple was shelved when a stranger stood at the cross road in front of his kudil one day and demanded to know why he was reverting back to the Bhakti Marga from that of Gnana. Saying thus he left. Swami dropped the idea.

Tavayogi who had asked that we come out of Bhakti began to construct a temple for Agathiyar, Tava Murugan and the Siddhas. The temple cum ashram complex was completed and inaugurated in December of 2016. I asked him why build a temple and he replied it was not for him but for the public. 

After returning from India, I had only a single painting of Agathiyar at my altar, having removed all others, an action, although painful but much needed and that was endorsed by Tavayogi. As I continued worship of Agathiyar and the Siddhas, he instructed me to pray to his statue. He gave me detailed specifications and strictly told me it was to be made in Swamimalai, India. He told me the rituals to be conducted prior to sending his statue over to Malaysia. If he did not specify his needs I could have bought one off the shelve although that would be a hunt too for it is not everyday that you get to see a statue of his in gift shops. I asked around several temple committee members and merchants to see if they could help me bring his statue in but it was all in vain. Soon I did a search on the internet and send out emails with my requirements. Varadaraj of Bronze Creative called me from Swamimalai and told me he would do it. I told him he would have to travel to Agasthiyampalli, near Tirumaraikadu (Vedaranyam) to see and follow Agathiyar's image at the Agastheeswarar Temple. He agreed and was commisioned to produce a bronze replica of Agathiyar at Agasthiyampalli. 

The original idea was to have him installed at the Jegathguru Sri Raghavendra Mritiga Brindavanam Kinta in Ipoh that was yet to be built. So work began on his statue. As the Brindavanam was slow to take off, we stalled the works for some time. But as there was no new progress at the Brindavanam, I told Varadaraj to complete his part. The year was 2009. On completion Varadaraj had rituals performed at the Adhi Kumbeshwarar temple in Kumbakonam as instructed by Agathiyar in the Nadi, and sent the statue to Chennai to be shipped to Malaysia. But it was not to be an easy affair bringing the Maha Muni over to our shores as we discovered later. As there was a spate of illegal trafficking of idols out of India then, a new requirement to have the idols endorsed by the Archaeological Department, stating it was a new statue and not one recovered or stolen, was in place. It was the season of religious festivals and year end holidays and Varadaraj could not get the necessary clearances in time to send him over for the annual Jayanthi and Guru Puja in early January of 2010.

Just three days before the prayers, Varadaraj called me to say that I would only gain delivery of the statue on Monday, a day after the fest and that he would have to be flown instead of shipped as originally planned. I told him that I had already informed devotees that they could expect to see Agathiyar as a statue that year. In my excitement to receive him I had spread the news of his arrival as a statue and did not want to disappoint them. I begged Varadaraj to try his best. An hour and a half later he called back and told me that Agathiyar had boarded the plane and was making his way to Malaysia. My joy knew no bounds. Varadaraj told me he would email me a copy of the delivery order (D.O.) shortly. But it never came till midday the next day! He told me the internet was down back in his homeland. My heart sank again. Suddenly Nadi Nool Aasan Ramesh called me asking me to come over for a reading immediately. There in that reading Agathiyar gave me the assurance that he would be there for the Vizha. I returned home to see a copy of the D.O. in my mail box. I was extremely happy again. I printed a copy and headed for the airport's cargo section. I was not sure if they were open on a Saturday afternoon. As I stood in line to gain possession of my priced commodity I picked up small chat with the regulars who serviced customers with goods from foreign lands. They gave me yet another shocking news that it could take as much as 2 1/2 working days to clear the merchandise. My heart sank again. As I approached the lady behind the counter she politely and patiently explained all that I had to do and the five stations I had to approach for verification and payments, all systemically laid and shown to me, before I would be handed my purchase. I went through the system and received Agathiyar in my hands in just 2 1/2 hours! My family and I returned home with the feeling of bringing back home a family member who had been overseas.

Today I have a story to tell, sort of a stala puranam for AVM Agathiyar. That joy of receiving him would not be there if he was couriered to my doorstep as originally planned.

Some 2 1/2 years later, when I had to make a decision to send him over to the Brindavanam before its inauguration on 12.06.2013, as I had yet to receive any indication from Agathiyar, I told the management to go ahead without him. Soon a devotee sponsored Agathiyar's statue that graces the Vasantha Mandapam at the Brindavanam.

Many months later Agathiyar comforts me that it was his decision to stay put at my home and released the guilt that I had wondering if I had erred and made a wrong decision in not sending him over as instructed. 

While at AVM he had performed many miracles and heard, healed, and blessed many souls who came along. He had us perform the homa, libation, and the rituals that followed them, telling us it was not done for us but the good of prapanjam. Recently I was asked to build a temple, something that I did not desire. Again he tells us it was for others. My heart yearns to just sit with him in his space these days. As such I have reduced the rituals to the minimum and short. Only time and Agathiyar can tell if the temple will materialize. Only time and Agathiyar can tell if I am allowed to move on to investigate new horizons.

Wednesday, 20 June 2018


When I went to meet Tavayogi at the Sri Agathiyar Gnana Peedham in Batu Caves in 2005 for the very first time, a man walked into the room and after some time questioned me if I had any problems. I did not and told him so, but he adamantly kept asking me as if he wanted me to go into submission and admit that I had. I kept telling him I had no problem. Then he told me that all those who came, came with problems.

As I began to spend time with Tavayogi at this Peedham, I saw that what Bala (the guy) told me seemed to be true. Many came with their problems with an expectation that Tavayogi could solve it for them. And many came with so many questions too expecting answers from Tavayogi. As for the former Tavayogi listened but refrained from giving solutions. Instead he would tell them that the reason they were going through the hardship and misery was because of their vinai or past karma; and would asked that they pray or sing the praise (Potrungal); next he would show them who to pray to - the Siddhas. This was his standard solution to all of lives problems.

As for the later, he would sit and entertain all the questions put to him, encouraging them to ask more. These question and answer session would stretch and extend into the late hours of the night.

When some strangers came along and shared their problems with me and my wife, we would listen and advise them. We soon found out that these free counsel were not appreciated by their spouses and landed us in hot soup. When I referred to Tavayogi regarding the counseling that went wrong, he blasted me asking me why I interfered. He told me to refer them to the big guy sitting in my home - Agathiyar. Let them pour their hearts out to him he said. We learnt to zip up after that. We also learnt that we should not have fallen for the stories of devotees visiting individually; instead to listen to both life partners to get both sides of the stories. It was a learning process for us and we took it in our stride.

Today we show visitors to AVM, to Agathiyar directly, and ask them to light a ghee lamp and pray that their desires are fulfilled, their illness cured or sorrows removed. We encourage them to chant the names of the Siddhas as we were taught and stand back taking the stance of just watching the divine act on their wishes.

Then when many who were on this path of worship to the Siddhas, came around mentioning that their wishes were not granted even after carrying out all the askings of the Siddhas to the very word, I too was baffled and lost for words. I felt sad that I could not bring solace and peace to their aching hearts. I felt sad that their troubles had not gone away. What went wrong? Why aren't the Siddhas doing something about it? They came with problems. We told them to come to the worship of the Siddhas. We told them to read their Nadi for solutions. They started the worship. They consulted the Nadi. They carried out the remedies too. Yet there was no solution in sight.

Soon their sadness became my sadness. I took up their cases with Agathiyar seeking some divine intervention for them. My prayer today has extended to include all who came to AVM seeking solace and peace. We are waiting patiently for the Siddhas to move the chess pieces.

On the other hand many came back with good news telling us their wishes had been granted. We were happy for them.

Just as we begin to think that we have the answers to lives mysteries, something comes along that brings us to square one. This is where we are equally baffled and do not fully comprehend the mystery of life and its inner workings. Besides this there are many mysteries out there that has not been revealed and kept under lock and key. I am looking forward to the day when these wisdom and knowledge would dawn on us and we would have a complete understanding of all that is happening and taking place.

Journeying on this path, Agathiyar gave us rituals to complete which we have carried out diligently for years. Today we have minimized these rituals but instead prefer to just sit in his presence. No ritual, no mantra, no chanting, no singing; just being in the present.

We do not see the need to consult the Nadi but instead are waiting for him to address us directly without a medium.

We understand that our role has changed, from living for us to living for others, from self gratification to that of gratifying the needs of others.

We have learnt to go with the flow, drop our desires and instead fulfil his commands.


Swami Saravanananda has written an extensive explanation in his English transliteration of Ramalinga Adigal’s “Arutperunjhoti Agaval” published by Ramalinga Mission, Madras. 

Swami Saravanananda wrote,
With this perfection (after his body had attained perfection) comes perfect knowledge. He (Vallalar) also seemed to have been bestowed with the third eye. This third eye enabled him to gain knowledge of the whole universe and all the individual beings contained in it. He assets that his knowledge penetrated and pervaded layer upon layer of the varied types of universes. With the functioning of the third eye, the transformation of the Pranava body is completed and the next and final stage of transformation into the Gnostic body (Gnana Deham) starts. As explained by Vallalar, the person whose third eye is active is verily God Himself because he can raise the dead into life and perform the fivefold primordial functions.
Swami Saravanananda adds that according to Ramalinga Adigal, it takes a long time to perfect the Pranava body; the minimum period required is twelve years and the maximum is 108 years.
The transformation of the Pranava body into a Gnostic body begins with the functioning of the third eye. With the advent of this eye, the body sheds whatever subtle impurities it possesses; consequently, it becomes nearly invisible. The third eye enabled Vallalar to have tier upon tier of divine experiences.

Slowly his body through the intensity of concentration of the mind begins to generate the flame of lapses, popularly known as psychic heat. Slowly the quantity of psychic heat is increased due to intense meditation and concentration on the universal effulgence. The extreme heat generated in the body produces smoke at first; this smoke gathers up in volume and escapes through the junction of the parietal bones of the skull (Brahma Randhra). During this period, the body and mind undergoes untold stress. Vallalar often mentions about the sufferings that he had undergone since he was twelve years old. The psychic smoke clears off and enhanced illumination results. This light (Tegas) is also called as the aura or nimbus.
Similarly Marshall Govindan in his book “Babaji and the 18 Siddhars Kriya Yoga Tradition” (Govindan, Marshall, Babaji and the Eighteen Siddha Kriya Yoga Tradition, 1991, Kriya Yoga Publications (Reg), 196 Mountain Road, P.O.Box 90, Eastman, Quebec, Canada, JOE 1PO, reproduced with permission via e-mail), writes,
Ramalinga described several successive transformations:

The transformation of the mortal human body into the perfect body (Suddha Deham), achieved by universal spiritual communion and devotion to god; The transformation of perfect body (Sudha Deham) into the body of grace and light (Pranava Deham); In addition, the transformation into the body of wisdom (Gnana Deham) and into the body of god supreme.

In many verses (of the Thiru Arutpa) Ramalinga sings of how his ‘impure body’ of ‘impure elements’ was transformed into a pure body of pure elements, called a golden body of immeasurable carats (Swarna Deham). He sings that one has to think incessantly, until he feels and melts with love for god. In such a melting mood one bursts into tears and sings praise of god and soothing warmth is produced in the aspirant. When this universal love and sacred warmth develops, the body as well as the soul became prepared for the descent of the grace, in the form of light. When this occurs, the material body of impure elements is transformed into a ‘body of pure light’, emitting a golden hue. This ‘golden body’ appears to be about twelve years of age. The body of grace (Pranava Deham) according to him can be seen visually but it cannot be touched. It appears to be a heavenly child of about five to eight years of age. The ultimate and greatest transformation in human evolution: a transmutation into the godhead, which he referred to as merging with the body of supreme wisdom - the body of god supreme (Gnana Deham).
From the foreword to Kumara Devar in the above mentioned book,
This saint, Kumara Devar, (the author of Sudha Sadhagam), has sung of the progressive transformation of the darkness abounding human body (Irul Deham) into delusive body (Marul Deham) then into the body of grace (Pranava Deham) which could be seen and felt. In an advanced state it is transformed into body of grace (Arul Deham), which could only be seen as a mirage or a rainbow, but with his grace, it merges with Shiva and enjoys eternal bliss in Shivadvaita union.
Dr C Srinivasan, in his foreword to Ramalingam Swami, in the same book says,
Accordingly, the impure human body, susceptible to disease and death, can, by the grace of god, be transformed into a pure and perfect body of love, then into a celestial body of grace and ultimately into an invisible body of bliss and merge with god supreme.
In the foreword to “An Introduction to the Philosophy of Saint Ramalingam” by Dr. C. Srinivasan, Rao Saheb K. Kothandapani Pillai BA wrote about these transformations,
These transformations occur in the body of the aspirant according to the intensity of spiritual warmth produced in him. The body is deprived of all its dross or impurities and made pure, fit for divine absorption (Sudha Deham). These are the practical transformation, which came over the body of the Swami stage by stage on the way to union with the absolute. Not only did he preach this science of deathlessness (Sudha Sanmarga) but actually attained this deathless state. None of the four saints, [Appar, Sundarar, Thirugnanasambanthar, and Manickavasagar] dropped their bodies on the earth nor was buried or burnt. They bodily vanished into the ether or into the lord divine. Conquest of death by imbibing supreme grace is the quintessence of his philosophy. The more he ascended in his holy pursuit the more was the descent of divinity in him.
The body of love or Sudha Deham or Anbu Uru gives the experience, Uyir Anubhavam; while the body of grace or Pranava Deham or Arul Uru gives the Arul Anubhavam and finally the body of bliss or Gnana Deham or Inba Uru gives the Siva Anubhavam. By showering love to others and all of Erai's creation, Erai comes within us bringing us to the state of Bliss.

In an interesting article in the net, the author of the article says,
As an individual begins to be liberated from the influence of the mind-stuff, the divine attributes of the atman or self manifest in the very subtle sheath of bliss (Anandamaya Kosham) that surrounds the soul (atman.). When the transformation of that very subtle part of the being has been given fully to the divine, the individual becomes literally a beacon of bliss-light. Simply being in the presence of such a being is uplifting. Such an elevated individual is often acknowledged as a saint.

Anyone whose spiritual practices have thus resulted in the awareness of the divine working through them has already begun the transformational process and surrendering of the sheath of the intellect (Vinjnanamaya Kosham). When the analytical or intellectual component of the being is fully informed by the divine light attributes we may through the divine grace be in a position to recognize such a being as the Sage that they are. Such an individual is truly a muni or one who has had their accumulated experiences and knowledge enlightened by the higher deeper aspects of self. Such Sage has digested and integrated the informed divine light into the analytical aspects of the being.

As the intellect undergoes this transformation, the mental sheath (Manomaya Kosham), associated with the senses, and is similarly transformed. Of course, this individual is fully aware of the divine as the prime mover. Since the ego has been given to the divine, every action related to the senses is observed and understood to be none other than the indwelling god or goddess doing the experiencing and enjoying. Such a Buddha can enjoy all the senses without fear of confusion or being lost spiritually in them. For the great tantric who have attained to this state, conventional rules which guide and provide stability, safety, and structure are irrelevant.

As the divine light descends into the sheath of energy (Pranayama Kosham) the entity becomes a Siddha in the truest sense of the word. As defined in the Upanishads, a Siddha is one who has progressed from the exalted ‘state of freed while living’ (Jivanmukta) to ‘supremely free with full power over death’ (Paramukta). This state is referred to in Siddhantha literature as Soruba Mukti or Soruba Samadhi. This Paramukta will rarely retain the transformed physical frame and when so, remains as an avatar. The physical body of the Siddha glows with the fire of immortality.

725. தோலெலாங் குழைந்திடச் சூழ்நரம் பனைத்தும்
மேலெலாங் கட்டவை விட்டுவிட் டியங்கிட

726. என்பெலா நெக்குநெக் கியலிடை நெகிழ்ந்திட
மென்புடைத் தசையெலா மெய்யுறத் தளர்ந்திட

727. இரத்த மனைத்துமுள் ளிறுகிடச் சுக்கிலம்
உரத்திடை பந்தித் தொருதிர ளாயிட

728. மடலெலா மூளை மலர்ந்திட வமுதம்
உடலெலா மூற்றெடுத் தோடி நிரம்பிட

729. ஒண்ணுதல் வியர்த்திட வொளிமுக மலர்ந்திட
தண்ணிய வுயிர்ப்பினிற் சாந்தந் ததும்பிட

730. உண்ணகை தோற்றிட வுரோமம் பொடித்திடக்
கண்ணினீர் பெருகிக் கால்வழிந் தோடிட

731. வாய்துடித் தலறிட வளர்செவித் துணைகளிற்
கூயிசைப் பொறியெலாங் கும்மெனக் கொட்டிட

732. மெய்யெலாங் குளிர்ந்திட மென்மார் பசைந்திடக்
கையெலாங் குவிந்திடக் காலெலாஞ் சுலவிட

733. மனங்கனிந் துருகிட மதிநிறைந் தொளிர்ந்திட
இனம்பெறு சித்த மியைந்து களித்திட

734. அகங்கார மாங்காங் கதிகரிப் பமைந்திடச்
சகங்காண வுள்ளந் தழைத்து மலர்ந்திட

735. அறிவுரு வனைத்து மானந்த மாயிடப்
பொறியுறு மான்மதற் போதமும் போயிடத்

736. தத்துவ மனைத்துந் தாமொருங் கொழிந்திடச்
சத்துவ மொன்றே தனித்துநின் றோங்கிட

737. உலகெலாம் விடய முளவெலா மறைந்திட
அலகிலா வருளி னாசைமேற் பொங்கிட

738. என்னுளத் தெழுந்துயி ரெல்லா மலர்ந்திட
என்னுளத் தோங்கிய என்றனி யன்பே

We had a wonderful translation of the above verses made available at (now defunct)
Describing in exquisite way the phases of the transformation of his body, Ramalinga says that dermis and epidermis have become extremely soft; all the nerves, muscles and tendons have slackened little by little; the bones, membranes and cartilages have become very flexible; the blood has coagulated; the semen has concentrated being solidified; the brain and all its parts have been opened like a bud. All over the body an Elixir flows; the face glistens; the respiration is smooth and refreshing; from the tear glands abundant tears sprout; the mouth is half-opened tremulous and the ears are filled of sweet melodies. The entire body is refreshed and all its visible parts flourish in ecstasy. The heart swells palpitating Love. The ego vanishes, as the emotional and mental defects. A tender, loving and compassionate quietude dominates the entire organism. The ardent desire to receive the divine Grace overflows. The Supreme Love fills the body, which is the temple of the divine Life.
We look up to for more translations of Ramalinga Adigal's songs of bliss and his experience or anubhuti.
"I have realized here the triple indestructible body of Sudha Deha (the pure physical body), a perpetual and blissful Pranava body (Pranava Deha) and an all-pervading and ever-growing or ever-prospering Knowledge-body of the divine Conscious Force (Gnana Deha) in order to make the play of self-giving of myself everywhere."

"The Lord revealed me the chain of Cause and Effect that are spoken of in the respective scriptures of the Vedas and Agamas. I have seen and realized Him here in the world and enjoy the Bliss. I have happily partaken of Amrita (of Bliss) in the Realm where there is neither day nor night (the Truth World of eternal Light)."

"I have discarded all the devious ways and taken to the good Path of Purity, Truth and Harmony, and joined the rank and file of Its Sangha or fellowship. The heavenly beings happily praise it as the Good Path, because it has a firm foundation."

"Oh my shy people of the world! Be careful to see that your heart remains vigilant and watchful without allowing it to indulge in wastefulness (wasting the opportunity). As the Lord has given me today Amrita of Bliss as food, know it to be the day which He has chosen for His manifestation here in the play of Knowledge and Perfection."


Realizing the false from the truth, one then makes the move towards union with Erai. G.Valmikanathan in his book ‘Makers of Indian Literature - Ramalingam’, published by Sahitya Akademi (e-book at traces Ramalinga Adigal’s journey on the pathway to Erai dividing it into three portions; journey on the purgative way, journey on the illuminative way, and journey on the unitive way. 
The purgative way is that part of the long path which, one treads towards the godhead and in which one purges oneself of all desires and attachments, of all imperfections, of all acts of commission and omission of shortcomings in renunciation, of shortcomings in the total love of god in the passion for the apprehension of the godhead.

The illuminative way is that part of the path, which comes after the purgative way, and in which one gains illumination, knowledge, and gnosis.

The unitive way is that part of the pathway in which the pilgrim marches on with buoyant and joyous steps, filled with hope and freed from doubt or misconception. The journey is characterized by a sense of urgency. The pilgrim, in this part of his journey, begins to walk fast, then breaks into a loping trot, and finally, gallops on with increasing tempo towards the beckoning smile and the outstretched arms, and is soon locked in an eternal embrace with the beloved, the eternal being, the godhead, the ground of all being.

The journey on the unitive way is composed of several factors of experience. Recollection and quiet, contemplation, ecstasy and rapture, dark night of the soul, and unitive life.
He explains the nature of each part,
Of these three sections of the pathway, the first is painful and dolorous, the second a strange mixture of sorrow and joy, the joy increasing in intensity as ignorance is slowly replaced by illumination, and the last section of sheer delight, of mounting bliss. 
In the website, (now defunct), an extensive explanation is given on what happens during the union between God and man. 
Ramalinga affirms that, following the Divine Path of Truth and Purity, the most impure body will become a body pure and imperishable. Then the Divinity descends and settles in disciples Heart, who becomes entirely filled by Him.  
The Boundless Benevolent Jothi abides in the Heart of those who have realized the Deathless Body as clearly as the fruit in their hands.

To say “Heart” isn't referring to the physical heart neither the heart chakra, although its “location” is near to both of them. The Heart is the most pure and hidden place, only "stepped" by God.

This Secret, which has been hidden and now is divulged according to the explicit wish of Ramalinga, points the disciple’s Heart as the End of the Path showed by Him. 
Tavayogi revealed this secret too when he autographed my copy of his first book, "Andamum Pindamum."

We continue,
Captivated by the "Ardent Fire" of the Divine Essence, the disciple stops thinking, feeling, acting and even existing. He has become pure Love and Compassion, and this is what he spills on all the beings.
He (Ramalinga Adigal) described a “Principle of Light” that is the unique one capable of producing this first transformation.
This Principle has two important aspects: Compassion toward all the beings (Paropakaram)and devotional meditation (Satvicharam).

According to Ramalinga, the first of these aspects was the most important; if is acquired, the Grace will come easily. God is present in all the beings and all the beings are in God. Cultivating the human compassion for all the beings can be achieved the God's Grace (divine compassion), similarly to the way in which a spark becomes a radiant Light.

Likewise he taught that it was necessary to develop another aspect of the Principle of Light: the ardent Devotion to God. The key is constituted by the constant thought on God, begging for his Grace. In one of his poems he expresses that is necessary to think incessantly on God, until be melted with the Divine Love. Then the crying happens unexpectedly and praises are sung to God, being produced in the disciple a smooth internal heat.

When this universal Love and this sacred Heat are realized, body and soul are prepared for the descent of the Grace in the shape of Light. When this happens, the material body constituted of impure elements is transformed into a “Body of Pure Light” that emits a golden brightness.


Srīnāthā Rāghavan posted a beautiful piece on fb in answer to a query, "Please guide me to walk the path of the Siddhas?"
The thing is, the Siddha Path is not for all who wish to tread it. Because it is not playful like any other, like attending some workshop, or reading some spiritual books, or listening to spiritual concepts or ideas and debating over it.

The path of the Siddhas is about courageously risking one's life out of trust, love and service for the path and it's benefactors. The path will put you to the severest of tests and if you pass them sincerely, the Siddha Masters themselves will welcome you and shall guide you further at every step of the path, in one way or the other. This is a truth!

No one else but they can guide you walk it, not me nor anyone else, so stop looking further and start being a Devotee and then aspire to be a Disciple.

Ah! This is one path that chooses the ones who shall walk over it and never the other way round.

Prepare before you pursue! 
Words that are true to the core. The ever watchful Siddhas, stand aside and let us go about our life in this world of illusion. When they deem the moment is right, they come like a flash to redeem their kind. Even after coming to the path, and as the disciple struggles to be free of the tight hold that maya has on him, they stand by him aiding him as they had done throughout the ages. They are here to fulfill their duty to Erai, that is to deliver us from the clutches of maya. They bring us to understand the reason for taking birth and lead us on to break this vicious cycle of birth and death. Here is where we need to accept, take their hand and have them lead us on. But the mind of ours will tend to doubt, question and challenge and even drop its hold on the hand extended out to us. Maya that has a strong hold on us, through all the pleasures of the senses, will tempt us with more goodies to see if we succumb to its play. It is basically a battle between the will of Erai and the lures of maya, and this here is the battleground. This battle has been going on for ages and eons.

But what the saints have promised lies beyond yonder - is the kingdom of Erai - is Perinbam or everlasting bliss, while the enjoyment that is derived here right now is called Sithrinbam or momentary pleasures of life. Going through the many works of the saints, will give us an idea of the extent of this bliss that is derived when coming in close proximity to Erai.

Ramalinga Adigal like those before him has had many moments of extreme bliss and joy in the presence of Erai. He boldly and openly declares all his experiences and encourages us to follow suite on his path.

In many of his hymns, Adigal regards the Lord as a Siddha. He claims that he was redeemed by the Siddha and has himself become one. He sings a beautiful hymn at the break of dawn when he attains the status of a Siddha, proudly announcing it to the world, in verses 4895 till 4904, of song numbered 107 and titled "Thiru Unthiyaar", found on page 927 of the "Complete Poetical Works of Sri Ramalinga Adigal's Thiruarutpa" compiled and chronologically arranged by Ooran Adigal for the Samarasa Sanmarga Aaraichi Nilaiyam.

இரவு விடிந்தது இணையடி வாய்த்த
பரவி மகிழ்ந்தேன் என்று உந்தீபற
பாலமுது உண்டேன் என்று உந்தீபற

பொழுது விடிந்தது பொற்பதம் வாய்த்த
தொழுது மகிழ்ந்தேன் என்று உந்தீபற
தூயவன் ஆனேன் என்று உந்தீபற

தூக்கம் தொலைந்தது சூரியன் தோன்றினன்
ஏக்கம் தவிர்ந்தேன் என்று உந்தீபற
இன்னமுது உண்டேன் என்று உந்தீபற

துன்பம் தவிர்ந்தது தூக்கம் தொலைந்தது
இன்பம் கிடைத்ததென்று உந்தீபற
எண்ணம் பலித்ததென்று உந்தீபற

ஞானம் உதித்தது நாதம் ஒலித்தது
தீனம் தவிர்ந்ததென்று உந்தீபற
சிற்சபை கண்டேன் என்று உந்தீபற

திரையற்று விட்டது செஞ்சுடர் தோன்றிற்று
பரை ஒளி ஒங்கிற்றென்று உந்தீபற
பலித்தது புசையென்று உந்தீபற

உள்ளிருள் நீங்கிற்று என் உள்ளொளி ஒங்கிற்றுத்
தெள்ளமுது உண்டேன் என்று உந்தீபற
தித்திக்க உண்டேன் என்று உந்தீபற

எந்தையைக் கண்டேன் இடரெல்லாம் நீங்கினேன்
சிந்தை மகிழ்ந்தேன் என்று உந்தீபற
சித்திகள் பெற்றேன் என்று உந்தீபற

தந்தையைக் கண்டேன் சாகா வரம் பெற்றேன்
சிந்தை களித்தேன் என்று உந்தீபற
சித்தெலாம் வல்லேன் என்று உந்தீபற

முத்தியைப் பெற்றேன் அம் முத்தியினால் ஞான
சித்தியை உற்றேன் என்று உந்தீபற
சித்தனும் ஆனேன் என்று உந்தீபற

Its translation, to the best of my ability.

As night became day, I was shown the Holy Feet,
I embraced it,
I partook the divine nectar.

As dawn broke, I was delivered the Holy Feet,
I touched and offered my salutations to it,
I became cleansed.

Sleep left me, the Sun appeared,
the yearning wilted,
I partook the ambrosia.

Sorrow wilted, sleep was eradicated,
joy came upon me,
the yearning was fulfilled.

Gnana arised, the divine music was heard,
false knowledge wilted,
I saw Sirsabai.

The veils were thorn away asunder, I beheld the light,
Parai Oli shown with all its luminosity,
My prayers were answered.

The darkness within left, the light from within me shown brightly,
I tasted the nectar,
to my hearts content.

I saw my Father, all obstacles were removed,
I rejoiced,
I received Siddhis.

I saw my Father, I received the gift of Deathlessness,
I rejoiced,
I conquered Siddhi.

I achieved Mukthi, with this Mukthi I attained Gnana Siddhi,
Taking on these Siddhis,
I became a Siddha.

See more songs of spiritual achievement and attainment and his outpourings of gratitude to Erai for showering him in bliss at

Read about the man and his achievement at

Tuesday, 19 June 2018


Shantideva says, “The human body is the vehicle for longevity, while the spirit is the vehicle for immortality.” 

He wrote on the results of yearning for liberation.
“The soul yearns to be free, and through our becoming aware of this we undergo what the mystics call awakening where we then begin to center our life on a high spiritual ideal. A new aspiration is born in the soul, which frees the need of a larger draught of air, a more expansive horizon, and which desires direct contact with the indefinite existence. In order to attain the highest illumination we all have to pass through a spiritual birth. Man as a creature, brought into being out of nothing, certainly is at the mercy of his creator. Man as a spirit, by becoming spiritually conscious he can control his destiny.”
God’s grace is of utmost importance on this path to realization. With his, grace (Arul) comes his blessing (Aasi) and his guidance. His grace falls on us only when the ego dies as Shantideva says, “God appears when the ego dies”, much like the Ancient One says, "Silence your ego and your power will rise."

Lets take the first step to make this physical body the abode of the divine, bringing him in to do his work. Lets prepare, uplift and elevate ourselves to the stage where the divine then comes within to do its job both for the self and others.

Towards this purpose, the Siddhas have written extensively. The Siddhas have given us guidelines on how we are supposed to live this life in their works. The Tiruvalluvar gave us the "Tirukkural". Avvai gave us the "Avvai Paadal", "Aatthi Chudi" and "Kondrai Venthan". Svatmarama gave us the "Hatha Yoga Pradipika". Pathanjali gave us the "Yoga Sutras".

Tiruvalluvar, reminds us of the following: be righteous; be kind in speech; be grateful; maintain self-control; do not desire another man’s wife; be forgiving; do not envy; do not covet; do not slander; perform charity; be truthful; abstain from anger; and be courteous.

Avvai in "Aatthi Chudi" has 109 advises for us, amongst them: do good; control anger; do not hinder aid to others; feed the hungry; help the needy; keep reading; do not be jealous of other’s achievement; help your relatives and friends grow with you; look after your parents; do not forget those who have come to your aid; do not secure what does not belong to you; do not venture into things that are degrading by nature; abstain from using harsh language; refrain from thinking degrading thoughts; do not harm others; give your best in every venture that you undertake; lead an honest life; respect others. Similarly Avvai in "Konrai Venthan", has 91 advises for us. Through her "Avvai Paadal", "Muthural", she has 30 advices and another 40 in "Nalvazhi."

Pathanjali lays out eight stages: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. They start with the very basic – characteristics of a good person. They speak about good morals and attributes.

Agathiyar through his Agasthiyar Gnanam spells out the attributes that one should seek and become.

The very first lesson that the Siddhas teach us is to bring change in our behavior, speech and beliefs. They emphasize on character building, good behavior, right conduct, right knowledge, and yogic practices. They ask us to restrain our anger, lust and ego. Once we take care of these, then perception and understanding will changed accordingly. The world will still be the same. Nevertheless, we shall see it in a different perspective then. We shall see the world differently. We shall accept everything as Erai’s doing. We shall go with the flow. Moving further on there comes a stage where nothing is understood, instead everything is known.

Agathiyar in my Nadi readings has mentioned the importance of overcoming the adverse feelings in order to rise to the level of a Siddha. These are the very basic requirements that one has to have in order to transcend further to the state of compassion that is required for a Siddha. Ramalinga Adigal and Siddhartha were very compassionate towards other beings. These features in them lead them on towards attaining the effulgence and nirvana respectively.

In the preface to his "Manumurai Kanda Vaasakam", the original in Tamil by Rengaraja Desiga Swamigal and translated into English by R.G.Rajaram (Swamigal R. D.), Rengaraja Desiga Swamigal list Ramalinga Adigal’s teachings and his path that of Samarasam which contains four disciplines :

1. Indriya Ozhukkam (Ozhukkam means self - control) that is of two kinds,

a. Gnana Indriya Ozhukkam: listening to the praise of god, preventing bad words entering our ears, avoiding looks of harshness and wickedness, abstaining from touching evil things, abstaining from gluttony etc.

b. Karma Indriya Ozhukkam: speaking sweet words, telling no lies, resisting by all means from harmful deeds to other living beings, leading a religious life, associating ourselves with people of saintly character, and maintaining a healthy body.

2. Karma Ozhukkam: the mind has to be directed to the cit sabhai (cit sabhai is the heart in which the divine abodes) by taking it away from other objects, not to enquire into the faults of others, not to be wicked.

3. Jiva Ozhukkam: the discipline that teaches one to treat all human beings as equal, and feel the presence of oneself in all human beings, one must not be affected by the various distinctions as social, national, linguistic, caste, religion, etc. because the soul belongs to a different sphere where no differences exist.

4. Anma Ozhukkam: the further development of jiva ozhukkam wherein the soul looks upon all living beings alike (not only human beings but also other beings). The soul feels great compassion for all the beings, considers ‘anma’ as the ‘sabhai’ and the ‘inner light’ as god.

Through the teachings and guidance of the Siddhas, we build up the body and soul to make it a suitable dwelling for the Lord. The Siddhas tell us to care for the body for it is only with this body that we can achieve realization of Erai. Tirumoolar mentions in his "Tirumanthiram" that he had regarded his body as dirt only to realize later that it is the abode and temple of the Lord. Since then he had taken extra care of it.

In Hans-Ulrich Rieker’s translation and commentary of the "Hatha Yoga Pradipika" of Svatmarama, The Aquarian Press 1992, (Rieker, Hatha Yoga Pradipika of Svatmarama, 1992)
Not to cause suffering to any living being; to speak the truth; not to take what belongs to others; to practice continence; to develop compassion and fortitude; to be merciful to all and honest; to be moderate in eating and pure in heart. These are the first prerequisites of Yoga (the yama).

Self-limitation, austerities (Tapas), cheerfulness, religious faith, charity, contemplation, listening to sacred scriptures, modesty, a clean mind, recitation of Mantra (japa), and observance of rules, these are the second requirements of Yoga (the niyama). Thus equipped one can venture to take the first step into the wonderland of one’s own self.

Good deeds, kind words, noble thoughts, a pleasing personality, interest in lofty pursuits are the distinguishing marks of sattva.
B K S Iyengar in the foreword to the same work writes, (Rieker, Hatha Yoga Pradipika Of Svatmarama, 1992)
The "Hatha Yoga Pradipika" is divided into four parts. The first explains yama (restraints on behavior), niyama (observances), asana (posture) and food. The second describes pranayama (control or restraint of energy), and the shatkarmas (internal cleansing practices). The third deals with mudras (seals), bandhas (locks), the nadis (channels of energy through which prana flows) and the kundalini power. The fourth expounds pratyahara (withdrawal of the senses), dharana (concentration), dhyana (meditation) and samadhi (absorption).
He does speak of non-violence, truthfulness, non-covetousness, continence, forbearance, fortitude, compassion, straightforwardness, moderation in food and cleanliness as yama, and zeal in yoga, contentment, faith, charity, worship of God, study of spiritual scriptures, modesty, discriminative power of mind, prayers and rituals as niyama.

When the nervous, circulatory, respiratory, digestive, endocrine and genito-excretory systems are cleansed through asana, prana moves unobstructed to the remotest cells and feeds them with a copious supply of energy. Thus rejuvenated and revitalized, the body - the instrument of the self - moves towards the goal of self-realization.
Iyengar in his book "Light on the Yoga Sutras of Patanjali", HarperCollins Publishers, 2005 (Iyengar, Light On The Yoga Sutras Of Patanjali, 2005) writes as follows:

Patanjali’s 196 aphorisms or sutras cover all aspects of life, beginning with a prescribed code of conduct and ending with man’s vision of his true self. Pathanjali teaches the sadhaka to cultivate friendliness, compassion, to delight in the happiness of others and to remain indifferent to vice, and virtue so that he may maintain poise and tranquility. He advises the sadhaka to follow the ethical disciplines of yama and niyama, the ten precepts which govern behavior and practice and form the foundation of spiritual evolution.

The yama are:
Intending no harm in word, thought or deed; being sincere, honest and faithful; being careful not to misappropriate another’s wealth; being chaste and not coveting the possessions of others or accepting gifts.
The niyama are:
“Purity of thought and deed, contentment, Tapas, study of the self, surrender to God.” 

Iyengar also adds that for one who lacks ethical discipline and perfect physical health, there can be no spiritual illumination.
By practice and renunciation in the eight yogic disciplines which cover purification of the body, senses and mind, an intense discipline whereby the seeds are incinerated, impurities vanish, and the seeker reaches a state of serenity in which he merges with the seer.
Leonard Orr observes in his book "The Yoga of Everlasting Life (Orr) the common denominators of the practices of all the immortals he had met (eight of them),
Notice the main points are not intellectually stimulating. They are practices. They are not something you can learn. They are something, which you do. They are like the water, which runs forever, the fire, which is always consuming. The wind, which always moves. The earth, always changing and nourishing. The immortal yogis who do these simple practices are always awake and alive. The basic practices described here naturally evolve the soul to this high state of body mastery.
Just as a seed carries a tree in it and a child evolves into a man tomorrow, he is already divine in nature. He only needs to drop the veils that prevent him from realizing who he actually is. Ramalinga Adigal expounds this concept about there being seven veils and demonstrates them in the Sathya Gnana Sabai that he had envisioned and built in Vadalur for all to see. Adigal placed seven veils depicting Maya and which when pulled aside reveals the truth, Arutperunjhoti, the true self devoid of malas. He defines these seven veils of spiritual ignorance as lust (kamam), anger (krodham), greed (lobham), infatuation (moham), pride (ynadha), malice (matsaryam) and killings (kolai), seven veils that cover us preventing us from seeing the truth and reaching it, that we need to drop.

Tavayogi Thangarasan Adigal demonstrates this concept too through the seven-tier granite structure that he was instructed to install at his old Kallar ashram by Agathiyar. After dropping or overcoming these seven veils of ignorance or Maya one reaches the summit or peak symbolically represented by light as in Vadalur and Kallar respectively.

For one to attain spiritual illumination or Jnanam on the onset is a difficult task since we are dealing with mind-stuff that is not easily comprehended, the Siddhas take us through these four stages, from the elementary level to the attainment of gnosis (knowledge). They devised these paths so that every individual could get on the bandwagon to Godhead and made sure no one was left out. The Siddhas have treaded the path to Erai. By holding on to them, we too can see and experience all that was seen and experienced by them. We need to get their attention, sincerely adhere to their instructions and guidance, and pray that they show solace and shower their grace onto us.

The true path is extremely simple where we need to care for this body to receive Erai in us and eventually merged with him. One needs to prepare this body, which then evolves into a temple so that Erai is received into this body. One needs to take steps to prepare it to unite with him while still alive in this very body. Erai then resides in this body, in every cell and atom and brings changes to this body. The changes take place internally, which slowly influences one’s outer appearances, thoughts, and the way one sees things.

The Siddha Margam is a simple path to Erai. When we call out the names of these Siddhas, their attention falls on us. Through their teachings and guidance, we build up the body and soul to make it a suitable dwelling for the Lord. Once Erai and the Siddhas shower their grace we are assured of their blessing and we then shall have the strength to undertake our mission with an assurance of success. The results are seen immediately. Devotees of the Siddhas can attest to this truth.

The Eternal Journey

The Pilgrimage

Sunday, 17 June 2018


In the movie Dr Strange, the Ancient One tells the medical doctor, to his disbelief, that when the mind is elevated, the spirit deepens, the body heals. The Siddhas have told us to bring about noble thoughts in us and together with good practices enhance the physical body that leads to Atma Balam, where the spirit gains strength. The healing then takes place, the body goes through a dramatic change bringing it closer and closer to a divine state and eventually becomes divine in nature.

The Ancient One adds, "You cannot beat a river into submission. You have to surrender to its current, and use its power as your own." When the Dr ask how can by surrendering, one take control of it?, "I control it by surrendering control? That doesn't make any sense", she replies, "Not everything does. Not everything has to. Your intellect has taken you far in life. But it will take you no further. Surrender, Stephen. Silence your ego and your power will rise."

Everyone can attain a divine nature. That is what we have come for. It is not the sole proprietorship of a selected few. All our ancient texts have been asserting and driving the need to be noble in thought and deed. From this point we proceed to several other stages and eventually attain divinity in this very physical body of ours.

Ramalinga Adigal has spoken of the various stages of spiritual experiences. 

The 16 stages and above of spiritual experiences are:

1. Jeeva Sakiram or Normal wakefulness.

2. Jeeva Sorpanam or Normal dreaming and

3. Jeeva Suluthi or Normal ignorance, three stages where human beings lead a mundane life without even a thought of its transient nature.

The next stage is 4. Sutha Sakiram or Perfect wakefulness, the 1st state of the soul where the spiritualist are aware of the momentary nature of life; are conscious of the world and external objects; and enjoy gross things.

The fifth stage is 5. Sutha Sorpanam or Perfect dream, the 2nd state of the soul where the spiritualist seeks to see the Lord and feels himself inseparable; untiring searches for God; and enjoys subtle things.

6. Sudha Suluthi or Perfect ignorance or sound sleep or dreamless state, is the 3rd state of the soul where the spiritualist only desires God; has neither dreams nor desires; and his soul is temporarily one with Brahman enjoying its bliss.

7. Sudha Turiyam or Perfect experience or Supra-mental awareness, the 4th stage of the soul, where lust and the veils covering the soul for generations are shed one after the other; the soul is cleanse by Arutperunjhoti; and spontaneous impulses of love for God arise; and absolute union with Brahman comes about.

8. Para Sakiram or Higher wakefulness.

9. Para Sorpanam or Higher dream or Supra mental dream where the spiritualist enjoys the grace of the Lord and is in ecstasy.

10. Para Suluthi or Higher ignorance or Supra mental unknowing, where the shackles are removed by Arutperunjhoti; and the spiritualist has heavenly experiences. Above this stage, God is un-manifested.

11. Para Turiyam or Atma Tarisanam or Supra-mental perfection, where tasting God; and the glory of Arutperunjhoti; the soul is charged with divine grace; the spiritualist realizes the greatness of God's grace and his smallness; self-realization or Atma Tarisanam on the soul as an atom as brilliant as the sun takes place.

12. Guru Sakiram or Shiva Sakiram, where perceiving God in the form of light, the soul is saturated with compassion and love; it experiences divine life (Uyir Anubhavam); attains purity of the body or golden body (Sutha Degam), (the extent of achievement is dependent on the grace of Arutperunjhoti). Uyir Anubavam in Sudha Degam, where transformation to pure body; love incarnates; universality of love in all fellow beings arises; oneness in life is achieved; he/she sees the divine in all life forms; sees the smallness of oneself and greatness of God; and experiences the spontaneous flow of God in him/her. The spiritualist sees divinity in all creatures; he/she sees God in the form he/she is ready to receive; he/she enjoys supreme grace (Arul Anubhavam).

The higher stages are heavenly stages and beyond human perception where the mind fails to conceive and all senses cease to function. 

13. Guru Sorpanam or Shiva Sorpanam or Supreme dream where the descent of divinity in the individual takes place.

14. Guru Suluthi or Shiva Suzhuthi or Supreme tranquility where supreme grace flows and prepares the spiritualist for the next stage.

15. Guru Turiyam or ShivaTuriyam, where the body transforms into Pranava Deham or body of grace; and merges with Arutperunjhoti; resulting in deathlessness or the conquest of death. Ramalinga Adigal mentions one Muthuthandavar and Tathuvarayar as having attained this state.

16. Sudha Shiva Sakiram or Absolute supreme consciousness. 

There are still higher stages that Ramalinga Adigal hesitates to express, Sudha Shiva Sorpanam, Sudha Shiva Suluthi, Sudha Shiva Turiyam and Sudha Shiva Turiyateetam.

(Source: "An Introduction to the Philosophy of Ramalinga Swami" by Dr C Srinivasan, published by Ilakkia Nilayam, Tiruchi, 1968 (Srinivasan).

An article in the website (now defunct) "A Vision of Dematerialization of Ramalinga's Living Body" by Gangadharan, a disciple of Mother Mira Alfassa, it was stated that Mother Mira Alfassa (aid of Sri Aurobindo of Pondicherry) had seen, during her meditation, the happenings that took place on that Friday night when Ramalinga Adigal attained the Jothi in Sidhivalagam. 
He was verily a supreme form of the divine. Flood of light was radiating from his pure and luminous body into all the directions. The intensity of the flood of light that radiated from his whole body was very powerful and one shall have the strength and capacity to bear and receive it. My (Mother Mira Alfassa) whole body vibrated with a joy and pleasantness because of the vision of light of his body.
Supreme grace, supreme compassion, and the light of grace are expressive of the secret truth that they hold the key for transformation of physical body into the deathless physical body of grace in its eternal youthfulness. One has to live in the depth of the ocean of blissful grace-light for being transformed into the divine nature and as the divine body.
After sometime of concentration, he rose up and saw the physical sky. Full moon was shedding its blissful cool rays over the earth. A little distance away from the moon was seen a very bright dazzling star of light. Vallalar poured his concentrated gaze at it for some time. He became enraptured with blissful joy in the heart, which radiated on his face. A little time thereafter, he again sat on the white seat of the plank and entered into deep concentration. 
Though Vallalar was inside the closed and bolted room, he could see clearly the whole universe with its tiers of many worlds of mind, life and the physical including the physical earth and sky with its moon, stars and clouds.
When he was thus absorbed in deep concentration, an effulgent truth-light of grace broke out from his heart and with its unique heat began to burn his radiant physical body very slowly, as at a snail's speed, and that in an upward direction, from the heart towards the head. The burning of the body may be somewhat likened to that of an incense-stick which however burns downwards by its inner heat of fire, forming ash covering but without the falling down of the ash-form. When the upper part of his radiant body was burnt completely from heart to head, there was left in its place a form of pure white substance, which also radiated its light of consciousness. The burnt part, however, showed all its features intact and clearly and even the burnt hair of his head was seen distinctly as luminous white hair. Then the heat of the pure light of grace descended to burn the lower part. 
After the whole body was thus burnt, Vallalar was seen as a bodily form of pure white substance from head to foot, radiating its light. The white form kept intact all the different kinds of cells of his body and all the distinctive features and formations of his interior and exterior body. His bodily form did not shrink in size after the burning. I saw no visible flame nor sensed its heat during the burning of his living body, nor smoke, nor any bad smell as of burnt tissues, nor heard any cracking noise as of burnt bones. Instead, there was a sweet fragrance since the time his body began to burn and it spread everywhere. I sensed in my heart an ineffable calmness and silence, which gave me in turn a state of bliss. 
Now a second stage of burning began. The unique heat of grace-light began to burn slowly Valalalar's luminous form of white substance from head to foot downwards. When his white substance-form full of its radiating light, was thus burnt completely, the white substance became very fine sub-atomic conscious particles, which permeated and pervaded the entire universe and the farther pure worlds of consciousness beyond. The fine, white and conscious particles with its radiating light also entered into and got distributed everywhere in the earth and even in matter. After the universal pervasive distribution of the particles, they could be seen no more and disappeared from my sight. Now there pervaded everywhere the sweet, soft and fine fragrance of camphor which gave my body a blissful sensation and enraptured my heart as well. 
Then I had the rare vision of Vallalar's universal luminous golden form. In fact, the immensity of his golden form contained in it the whole universe. This form too disappeared from my view and was replaced by another vision in which I saw the golden light of truth-knowledge and grace entering into all the directions more speedily than the lightning. It permeated and pervaded the whole universe and the farther pure worlds of consciousness. It entered into our earth and all its crores of the physical forms of beings and objects and in the apparently insensible matter and even in the very dark realm of the vast in conscience. All the forms that were permeated by the golden light of truth changed into golden forms of beings and objects. The golden light entered into my whole Adhara including the physical body. My body felt in all the cells vibrations of ease and pleasantness. 
Then I heard some words of grace. However, they were indistinctly heard and could not be deciphered, as I was absorbed in a rapture of bliss due to the sublime vision and experiences. Thus, the vision lasted an hour of time and ended. 
The visible physical light is the concrete symbol of the vast truth-light of grace, which is the source of all lights. Camphor is verily a solid form or symbol of that light. Vallalar's soul is inseparable from the conscious white particles of substance, which he has become, and pervading distributed everywhere. When the supreme truth-consciousness manifests in the physical world, it becomes the golden light of grace. The golden light of grace will purify and transform man and the physical body too will become deathless physical truth-body, and the Sanmaarga of truth, purity, and goodness shall prevail on the earth. As Atma realizes the pure spirits, the body too shall realize its truth as the true body of the spirit.

Friday, 15 June 2018


When Dr Strange met the Ancient One, she is able to tell him what he went through.
"You've undergone many procedures. Seven, right?"
Dr Strange is curious to know how she healed a paralyzed man named Pangborn and is hoping she could do the same for him. She puts a question back to him, "How do you correct a complete C7-C8 spinal cord injury?" and goes on to explain how she did it.
"I didn't correct it. He couldn't walk; I convinced him that he could...When you reattach a severed nerve, is it you who heals it back together or the body?...It's the cells....And the cells are only programmed to put themselves together in very specific ways. What if I told you that your own body could be convinced to put itself back together in all sorts of ways?...I know how to reorient the spirit to better heal the body."
Angered with her talk Dr Strange confronts her.
"I spent my last dollar getting here on a one-way ticket, and you're talking to me about healing through belief?"
She patiently explains further, 
"You're a man who's looking at the world through a keyhole, and you spent your whole life trying to widen that keyhole. To see more, know more. And now, on hearing that it can be widened in ways you can't imagine, you reject the possibility?"
The Dr rejects her explanation, 
"No, I reject it because I do not believe in fairy tales about chakras, or energy, or the power of belief. There is no such thing as spirit! We are made of matter, and nothing more."
The Ancient One: "We're just another tiny, momentary speck within an indifferent universe. You think too little of yourself."

Dr Strange: "Oh, you think you see through me, do you? Well, you don't. But I see through you!!!"

That is when she gives him an out of body experience and sets his astral body on a journey. 

The Dr returns shaken up and astonished at what he saw and went through.
"What did you just do to me?!?"
She explains,

"I pushed your astral form out of your physical form. For a moment, you entered the astral dimension. A place where the soul exists apart from the body. Open your eye. You think you know how the world works? You think that this material universe is all there is? What is real? What mysteries lie beyond the reach of your senses? At the root of existence, mind and matter meet. Thoughts shape reality. This universe is only one of an infinite number. Worlds without end. Some benevolent and life-giving; Others filled with malice and hunger. Dark places, where powers older than time lie... ravenous... and waiting. Who are you in this vast multiverse, Mr. Strange? 

Dr Strange then comes around asking her to teach the sciences.


If that was astral travel, coming down to earth, Jiminy Cricket takes us on a journey too, telling us to keep our cool and giving us a lesson or two.

Fun, fun, fun and fancy-free
Full of fun and fancy-free
That's the way I wanna be
I don't let my troubles trouble me
Fancy free
Full of, full of fun
Got no time to worry none
Too busy singin' in the sun, sweet sun

If you should have a chronic ache
Pills won't make you strong
The only tonic you should take
Is a teaspoonful of song

So if you'd really like to be
Happy-go-lucky, just like me
Drown your frowns, my friend, and you will see
You'll see
That you'll be full of fun and-fancy free

Come along, lend an ear; see it for yourself
Meet a guy who's got a song
Troubles are on the shelf
He's so happy all the livelong day
Livin' life the simple way
Knowin' it's the only way to be
Just full of fun, full of fun and fancy-free

Everyone keeps asking me
My recipe for livin'
It's simple as the ABC's
And hardly seems worth givin'
I've tried it out in every way
It always sees me through
It's made me what I am today
That's why I'm tellin' you

I'm a happy-go-lucky fellow
Full of fun and fancy-free
You can make the whole world seem mellow
If you take it in your stride like me

Don't cross a bridge or peek 'round the corner
Until you're there
Just learn to smile and in a while
You'll find trouble's a bubble of air
Get a happy-go-lucky feelin'
Keep it and I guarantee
That you'll find you'll wind up livin' in the sun
Full of fun and fancy-free

Full of fun and fancy-free
That's the way I wanna be
I don't let my troubles trouble me

Now some folks like the heavy stuff
With titles five feet wide
Not me; I'm always out for fun
I like the lighter side, yes sir

Don't let my troubles trouble me

Don't cross a bridge or peek 'round the corner
Until you're there
Just learn to smile and in a while
You'll find trouble's a bubble of air

Join the party
Come along
- can't go wrong
Now's the time to see what you can see
A house is just across the way
Better hurry, don't delay

If that was the movies, when Balamurugan was almost reaching Mount Kailash but was out of breath and aching, he changed his strategy and approach, taking things one step at a time. When the journey started his destination was Mount Kailash. But as he was facing difficulty in taking another step, he changed his focal point to a rock or precipice that was just a few steps ahead. Each time he reached his target, he set another target that was just metres away from him. Eventually he came to behold the Mount and hug its face. 

Agathiyar too has brought us on a journey, step by step. Just as a flower blooms without us realizing it, he come into our lives, shaped us and delivered us. Initially he invited us to his path; then pointed us to his abodes; he then led us there; bringing us back home he charted the path for us to follow and stood by us. We await the day when would begin an inner journey of discovery and attainment where he comes within us, merging in us, and we in him.

Wednesday, 13 June 2018


Sri Subramaniam Purushothman Aiya learned carnatic music from his father Sri Purushothama Raja first, and later from Isai Thendral TN Mariappan who was a friend of his. As he had immense love for music he got himself a chance to sing in talent shows or Kalapadam. He changed his name to Gopinath and continued to sing at this event and many stage shows. Many knew him for singing T.A. Mothi's songs. He also won a gold medal in a singing competition held in Klang where Re. Shanmugam was the chief judge. Besides singing, he plays the harmonium and sittar.

After a long absence he took to his harmonium and delivered a couple of songs of Ramalinga Adigal, one on Lord Muruga and another on Lord Krishna when AVM requested him to play recently.

His prodigy and daughter Vinthamaray who regularly sings at AVM has also contributed her voice for the album "Agathiyar Geetham".

Tuesday, 12 June 2018


Agathiyar Vanam Malaysia (AVM) is not the traditional peedham nor is it a temple. It is simply a home to a family that came to worship Agathiyar and the Siddhas. Soon it opened its doors to strangers who came mysteriously, knocking on its door. These strangers have today come together as the AVM family.

If I was asked to engage in performing rituals and worship till this day, many were assigned the task to serve the community and society. Hence we began many programs that included feeding the hungry on the streets, in orphanages, in old folks homes, and delivering groceries to the doorstep of the poor. 

It was during these prayers at AVM that we realized many among us were indeed talented musically. AVM provided an avenue for these talented and budding artistes to showcase their talent. Many came forward willingly while some needed to be coaxed. Never did we imagine that in time to come AVM would collaborate in producing an audio CD containing tracks on Agathiyar. After this idea that was mooted at Agathiyar's abode in Kallar Ashram, India, its producer Gowri Arumugam on returning to Malaysia turned to AVM to collaborate. It was an honor for us. She insisted that we give these budding artistes from the AVM family an opportunity to sing the praise of Agathiyar in her album. And so these children took a giant step from singing within the four walls of AVM to cut an album. Agathiyar Geetham is now making its rounds in homes of devotees.

If in the past AVM had been blessed with youngsters who sang and played instruments, yesterday we had the rare opportunity to listen to a veteran musician play the harmonium at his residence. He is Vinthamaray's father. He played us several pieces of classic melodies that melted our hearts and soul. Although he apologized several times that it had been ages since he played the instrument, but one could see that he never lost his touch.

We at AVM are blessed to have in our circle multi talented souls who have brought fame and worth to AVM. Thank you family.

Saturday, 9 June 2018




"Yenggugiren" fame Gowri Arumugam has recently released her first album "Agathiyar Geetham" under Raagawave Production, an album mooted by Agathiyar while she was spending quality time at the Kallar Ashram, India.

Back in Malaysia, AVM and AUM collaborated in bringing out this album that was a tribute to Agathiyar. Raagawave has regularly being contributing a portion from the cd sales of Agathiyar Geetham to Persatuan Teman Setia (a conglomerate of Amudha Surabhi/Thondu Seivom/AVM) to pursue its charity work.

She and her friends decided to take up the call to help feed the homeless in Johore Bahru (JB) last Thursday. They cooked, packed and joined up with the organizers of Program Sayangi Gelandangan to distribute food parcels to the hungry on the streets.