Who needs a Nadi reading? If you want answers, as in why something tragic happened to you and not to another, or if you are wondering why something predicted or promised was not taking place as told, while it was happening with others, then the Nadi would give you the answers. But for one like my neighbor who sees everything positive and leaves it to Jesus and accepts everything, the pain and suffering, the postponement and delays, and the disappointments that follow, she does not need any further assurance. Mahans and saints like Bhagawan Ramana and Yogi Ramsuratkumar, too, would never have had the need to know what was in store for them. Though Tavayogi, too, was guided by the Nadi at the beginning of his seeking, once he took hold of Agathiyar, he stopped consulting the Nadi. He opted not to read it himself, even though he had the Jeeva Nadi in his possession, which he used to read for others. He used to tell us, too, that we do not need to consult the Nadi, since he noticed that we were very much bonded to Agathiyar.
As a bachelor in the eighties, I used to find colleagues and relatives going through "hell," and when they were told that the very deities they worshipped were causing these mischiefs, I was confused since all the readings of religious texts tell us that God is all-loving, kind, and compassionate. How could they harm their children? On the verge of dropping everything, Lord Siva came in a dream and saved me, asking me to put on hold all my questions, queries, and doubts to a later date. That day came after 14 years.
I came to see the Nadi after I questioned myself why the predictions in my horoscope by the learned late Dr. Krishnan, astrologer, Siddha physician, and friend, were not working in my favor, while sitting in the waiting area of his office and sharing notes with others who seemed to be happy that everything was working for them as predicted. When I put the question to him, Dr. Krishnan replied that if one had curses from his or her past lives, it would jeopardize the present. Asking him if he could tell from my horoscope if I was cursed, he told me that it was not possible to look into the chart and the stars, but a Siddha could tell. That was the very first time I came to know about the Siddhas and their predictions through the Nadi. I left it at that as I knew not whom to approach for a reading. That was in the nineties.
In 2002, a colleague out of the blue began to speak about his Nadi reading in 2000. I remembered Dr. Krishnan's words and asked my colleague to fix me an appointment. After checking around, he got me a date, and I stood before the Nadi reader and listened intently to Agathiyar reveal my past, present, and future. True to what the dear doctor had guessed, I had curses that I carried from previous births that stood in my way of achieving the benefits of all my practice be it puja, yoga, reading etc. Agathiyar after revealing them showed me the means and the way to address them, sending me on a pilgrimage of temples and to carry out several rituals beginning with a Siddha puja or worship of the Siddhas. Taking up his call to come to the Siddha path, I took up the worship of the Siddhas further, which brought me to meet my very first guru in the physical form, Supramania Swami of Tiruvannamalai in 2003, and Tavayogi Thangarasan Adigal of Kallar Ashram in 2005. Before meeting my guru, Agathiyar, in invoking Gopal Pillai, the Paramaguru of my nephew, to come through a devotee, had my nephew pass me the Vasudeva mantra that was to pierce and untie all the knots that were a deterrent to my spiritual progress. He told me that the mantra would facilitate and pave to way for me to meet my guru. Hence, if Agathiyar, in having me invoke the mantra and chant it religiously, helped me remove all the internal blockages within me so that I could land at the feet of my gurus, he helped me rid my past Karma and curses, by having me work it out in the external world, through taking the pain and effort to go on the said pilgrimages and conducting rituals, and taking on the pain and bearing them, all so that I could put it to rest.
My gurus took me to greater heights. After their demise in 2007 and 2018, respectively, Agathiyar began to reach out to us through devotees. Bringing both the word and the act together, he came as the word and as the energy of Lord Muruga through the Nadi and a devotee simultaneously in 2018, bringing relief to the pain and agony in me that was triggered by the opening of the Muladhara chakra in 2007 and the subsequent arousal of Kundalini energy traveling and ponding at Svadishtana in 2018. And with the coming of the pandemic, which saw the Nadi readers return to India, he often came bringing me messages through devotees. When things returned to normal post-pandemic, occasionally, he would have a message for me coming in others' Nadi readings.
In 2022, Agathiyar broke the bund, allowing this energy to make its way to higher chakras and, in a couple of days, to pool at the Sahasrara, bringing on the flowering of petals, ambrosia, and immense bliss that was the nature of Sat, Chit, and Anandam.
Everything that Tavayogi said, showed, and gave me makes sense now. If he had stung me like a bee the very first time he stepped into my home upon receiving my invitation, telling me that I was living in Maya and that he was a nobody and I was disillusioned that he had something hidden beneath his cloth, after taking up his invitation to visit his ashram that Agathiyar too asked that I stay for a couple of days and learn a thing or two from him, Tavayogi brought me to a master whom he tagged as a Gnani, sitting alone in silence in a house all by himself with his own thoughts except when a kind soul drops in to look into his basic daily needs. He insisted we visit another two masters too. The first was obsessed with the desire to take up the running of his departed master's mission, and the other was shackled to the daily routine of running a temple he had built. Back at his ashram, Tavayogi taught me to let go of my attachment to the amulets and precious stones that I wore on me, and even any desire I might have later of wearing the Rudraksha. Bringing me into the jungles, to the caves and the abodes, temples and shrines of the Siddhas, he showed me that nothing was carved in stone literally when he pointed out to me that Agathiyar was opening and closing his eyes in the granite statue of him at Agasthiyampalli, something that I had not shared with him and which Agathiyar had promised to do so earlier in my Nadi reading. Eight years later, in 2013, when Jnana Jothiamma visited us, Agathiyar opens his eyes in his bronze statue at my home too.
Agathiyar, after having me drop the desire to build a temple for him that he mooted in my very first Nadi reading in 2002 and another similar request from Lord Muruga in 2018, after having me bring the shutters down on the Agathiyar Vanam Malaysia (AVM) and its charity arm, Amudha Surabhi, in 2019, after bringing the Yoga practices initiated and shown by Tavayogi in 2007, to a halt when pain and agony began to set in, as a result of the Kundalini rising, has me do nothing but watch the energies at play in my body now. Agathiyar had me drop my attachment to even his statue, asking that we part in 2023 when he had me send him over to the homes of other devotees. But he returned home to AVM after several months, having tested me to see if I was willing to part with his idol. Some time back, he even asked that I drop my attachment towards him, asking how else we could become one? When later I thanked him profusely for all he had done for me to date, he asked me who I was thanking and for what when we were one. He had brought me from Dvaita to Advaita.
G.Vanmikanathan, in tracing Ramalinga Adigal's life in his book, "Pathway to God Trod by Saint Ramalingar, Bharatiya Vidya Bhavan, Bombay, writes,
The point of utmost importance in Advaita is that every seeker after deliverance may hopefully aim at the goal of jeevanmukthi … The term ‘jeevanmukthi’ is used to describe this state of continued life in the body on the part of a knower of Brahman. A jeevanmuktha does not act on his own volition. God acts through him, speaks through him.The jeevanmuktha has imprisoned God in his heart, in every fiber of his body.
As G.Vanmikanathan writes, "Here ends our Swaamikal’s journey on the Pathway to God. He has arrived. He has become a Jeevan Muktha, a seeker who has gained what he sought, who has reached the end of his quest", I guess I have arrived too,thanks to Agathiyar and my gurus. G.Vanmikanathan writes further,
Swaamikal had indeed arrived at his goal, at his journey’s end, and he has nothing more to do on earth than to spend the remaining years prescribed for him by praarabdha-karma in adoring contemplation of the Godhead and in loving service to all creatures.
We learn further that,
For a self realized person, a Jivan mukta, there is no Ichha-Prarabdha (personally desired), but the other two, Anichha (without desire) and Parechha (due to others' desire), remain, which even a jivan mukta has to undergo.
Finally, he tells me to be ready to return to him, asking me to hand over my responsibilities to my daughter. And so I came to have a lawyer write out my will, too. Agathiyar told me to live life henceforth not as Shanmugam but as Agathiyar and to realize Sivam. Just as Tavayogi had me let go of him even before my love for him could germinate, initiating me and having me start carrying out various tasks that he gave me and others, Agathiyar later asked me to drop them, teaching me to let go too. In letting go even of him, and living as Agathiyar, he brought me from Dvaita to Advaita. In asking me to realize Sivam, just as Tavayogi did, he is telling me to drop my hold on Maya and its illusions by negating all else. He is bringing us to being the source. This next phase, too, shall be challenging, he added. He asked that I keep my emotions in check and not enter any debate. This is when he asked that I revive the Puja on a day of rest, which we did on 26 October. Was this to be the last puja I did?
தாயாராக இரு. உன்னை நான் அழைத்துக்கொள்வேன். இன்று முதல் நீ புனிதன் ஆனாய். சண்முகமாக அல்ல. அகத்தியனாக வாழ். சிவத்தை உணர். இனி இந்த அடுத்த பயணம் உனக்குச் சவாலாக இருக்கும். உணர்ச்சியைக் கவனி. வாதம்வேண்டாம். பொதுவிடுமுறைஅன்று பூசையைத்தொடங்கு.
G.Vanmikanathan continues,
Liable as it is to disease and decay, to pain and putrefaction, the Jeevan-muktha now longs for release from the body, longs for death. The body which was an asset for so long has become a liability as soon as the Jeevan-muktha state has been attained, as soon as the mystic union with God has been achieved. The mystic lives with dread for his companion, the dread of losing the bliss, the ecstatic union with God. So the Jeevan-muktha now longs for death, for release from the human body, for eternal bliss and union everlasting. He has obtained, it is true, supreme bliss, but still not evanescent bliss; he has obtained union with God, but still not eternal union. On having these beatific visions, wisdom and peace descend on the mutinously impatient Jeevan-muktha, impatient for death, impatient to shed the human body, impatient to gain videha mukthi - disembodied release from the cycle of death and birth.
What started as a personal documentation of my travels in India after I took up the call by Agathiyar to go on a pilgrimage to India and settle my past scores and Karma in 2003, and later in 2005, as I traveled with Tavayogi to places he brought me to, took the form of a website, indianheartbeat, and later this blog, Siddha Heartbeat. I took a turn from narrating the external happenings to what was taking place internally and within the body when Agathiyar told me to share with readers so that anyone who desires to venture on this path shall get an idea of what to expect. I am glad that he has used me to do his work.
Just as Supramania Swami knew and had noted his last day in his diary, Agathiyar tells me that I, too, shall come to know. Just as my mother said that I shall reign from a place out of reach to others; just as Agathiyar had taken Tavayogi to do his work in their realm; just as Yogi Ramsuratkumar told his devotees at his deathbed that he could do a better job, and without any limitations in the other world; just as Supramania Swami had shared a vision he had of me walking with other Siddhas on the slopes of Tiruvannamalai hill; and after Agathiyar dropped his offer to make me a guru but instead offered to make me a Siddha, I believe that I too shall one day make my parents proud by joining my gurus, helping out with the chores in their world, walking through Sariyai, Kriyai, Yogam and Gnanam on another level, plane and dimension. As Agathiyar said, I owe this to my family, and I thank them too.
Having said it all, if Agathiyar predicted that I shall live to my eighties, our fate and destiny are in their hands. Indeed, Lord Muruga came in a Nadi reading in 2018, told me that he had changed my fate that day. We have read that Sankara's mother wanted to know how long her son would live. Agathiyar replied that though her son was destined to live only sixteen years, it was decided to extend by another sixteen years. As the most compassionate Agathiyar began to reveal Sankara's future, the other rishis, fearing that Agathiyar would disclose too much, got up to depart. Hence Agathiyar stopped at that, and the rishis left Sankara's dwelling. Could it be the reason too that Agathiyar had me stop writing further, for I hold no bar about revealing everything? Although I am all set to leave, I guess it is all written in the stars.
After making the call to come to the worship of the Siddhas in the Nadi reading in 2002, in having me carry out the ritual of lighting the fire or Homam in 2005, teaching me certain Asanas and Pranayama techniques in 2007, moving me to carry out libation to his bronze statue in 2010 that he had me commissioned and made in Swamimalai, bringing over several youths to my home beginning in 2013 to join in these puja and carry out charity, he had us wind up the company of others in 2019. He had them go their way, bringing these tools with them to venture on their own. As for me, he had me go within, sleeping in the Puja room, and gave me herbal preparations to start cleansing my body. That phase was challenging. Soon, the internal transformations began reaching their peak in 2022. He had me do nothing further, but instead witness the energies work in me. Finally, he told me to let go of him, asking how else we can become one. Later, in thanking him, he asked who I was thanking and for what when we were one. Lately, he asked me to hand over my responsibilities to my daughter. He asked that I be ready, for he would take me. He told me to live life not as Shanmugam but as Agathiyar and to realize Sivam. Initiating me and having me start carrying out various tasks that he gave me and others, he later asked us to drop them, teaching us to let go. In letting go even of him, and living as Agathiyar, he brought us from Dvaita to Advaita. In asking us to realize Sivam, he is telling us to drop our hold on Maya and its illusions by negating all else. He is bringing us to being the source. This next phase, too, shall be challenging, he added. He asked that I keep my emotions in check and not enter into any debate. This is when he asked that I revive the Puja on a day of rest, which we did on 26 October.
தாயாராக இரு. உன்னை நான் அழைத்துக்கொள்வேன். இன்று முதல் நீ புனிதன் ஆனாய். சண்முகமாக அல்ல. அகத்தியனாக வாழ். சிவத்தை உணர். இனி இந்த அடுத்த பயணம் உனக்குச் சவாலாக இருக்கும். உணர்ச்சியைக் கவனி. வாதம்வேண்டாம். பொதுவிடுமுறைஅன்று பூசையைத்தொடங்கு.
If our ancestors, village deities, and angels look over our shoulders, the Siddhas go beyond this, taking our hands and leading us on their path to salvation or Mukti.
CS Murugesan explains in detail the various states of mukti in his "Sithargalin Saaga Kalai", Azhagu Pathigam, 1998.
ஆன்ம வளர்ச்சி என்பது மனித உடலைச் சாதனமாகக் கொண்டு ஆன்மா திருவருளில் கலந்து பரிபூரண நிலையை அடைதலாம். கிடைத்தற் கரியது மானிட யாக்கை. இதனை அவமே கழிக்காமல் மனித வாழ்வினும் மேம்பட்ட ஒரு வாழ்க்கையினை (அமர வாழ்வு) அடையப் பயன் படுத்திக் கொண்டனர் சித்தர்கள். இறைவனால் அளிக்கப்பட்ட இந்த உடலைக் சாதனமாகக் கொண்டு சரியை கிரியைகளைச் சாதித்து யோகப் பயிற்சியினால் கந்த, நித்திய, மங்களமான திவ்ய சரீரத்தைப் பெற்று சிவ லோகத்தில் சித்தராயிருப்பதை சித்தர்கள் முத்தி என்று கூறுகின்றனர்.
The Siddhas speak of a high state, that which brings utmost "joy" or Perinbam, called Mukti, that all beings should strive to achieve and attain. The Siddhas used the rare opportunity of taking human birth, rather than waste it, thrived to advance to a higher state or Amara Vazhvu. It is natural for man to seek bigger attainments, be it in achieving pleasure, riches, comfort, etc. What we are told is to replace these desires with those of Erai. The pleasures of the senses, when fully experienced, will make a man ask what is there beyond it and search for that something more lasting and permanent in nature. Then he moves to seek the uncharted territories. From Sittrinbam, that which is transitional, he moves to achieve Perinbam or mukti, that which is permanent and lasting. CS Murugesan writes that using this body given by Erai as a vehicle, taking up the path of Sariyai, Kriyai, Yogam, transforming and bringing changes to the vehicle, as an automobile is modified or innovated further, and finally attaining a Divya body, the Siddhas reside in the world of Siva in the state of mukti.
He quotes the eleven states of mukti as listed in "Sivaprakasam", song 50.
அரிவையரின் புறு முத்தி1, கந்த மைந்தும் அனு முத்தி2, திரிகுணமும் அடங்கு முத்தி3, விரிவு வினை கெடு முத்தி4, மலம்போம் முத்தி5, விக்கிரக நித்தி முத்தி6, விவேக முத்தி7, பரவுமுயிர் கெடு முத்தி8, சித்தி முத்தி9, பாடாண முத்தி10, இவை பழிசேர் முத்தி11, திரி மலமும் அகலவுயிர் அருள் சேர் முத்தி திகழ் முத்தி யிது முத்தித் திறந்த தாமே. இந்த பத்து முத்திகள் பழிசேர் முத்தி என்றும், பதினொன்றாவது முத்தி மும்மலம் நீக்கம் பெற்று அருளோடு கூடிச் சிவானுபவமாய் நிற்க்கும் நிலையான சுத்த முத்தி என்றும் சொல்லப்படுகிறது. திருவருளால் கற்பூரம் போன்று உடல் நுண் மயமாய்ப் பிரிந்து நுட்பப் பட்டு தத்துவங்களில் அடங்க ஆருயிரானது திருவருளில் கலக்கும் என திருமூலர் கூறு கின்றார்.
He explains that while the first 10 mukti(s) constitute பழிசேர் முத்தி, the 11th mukti results when the 3 malam (மும்மலம்) is eradicated and merging with Erai's grace, stands as Sivanubhavam or experience of Siva (சிவானுபவம்), a permanent state of Suddha mukti (சுத்த முத்தி).
What would be the final state then? Tirumular compares the body to that of the camphor that is lit, where the body and its elements return to their source, while the soul migrates and merges with the Grace of Erai.
திருவருளால் கற்பூரம் போன்று உடல் நுண் மயமாய்ப் பிரிந்து நுட்பப் பட்டு தத்துவங்களில் அடங்க ஆருயிரானது திருவருளில் கலக்கும் என திருமூலர் கூறு கின்றார்.
If in the past autobiographies and biographies had to wait to be published later in life, with the Internet and blogging, it is possible to share one's stories in real time. If these writings end abruptly without me giving any notice, know that I have left.
From Madhava-Vidyaranya's SANKARA-DIG-VIJAYA, published by Sri Ramakrishna Math, Madras, we learn about another disciple who was a gem and grew into a master himself.
A new disciple, Giri, joined Sankara and his followers. He was obedient, industrious, and upheld righteousness. He served Sankara well, anticipating what Sankara wanted and providing it even before he asked. He followed Sankara like a shadow, always walking behind the Guru, stopping when he stopped, listening attentively to what he had to say, and neither did he talk too much in his guru's presence.
One day, he was at the river washing his Guru's clothing. As he was late to return, Sankara waited for him to be present before beginning his discourse. One of Sankara's followers, Padmapada, voiced out his dissatisfaction at having to wait for Giri to return, and said, "Whom are we to wait for? What qualification has a fellow so dull for the study of the Sastras?" That is when Sankara awakened in Giri, by an act of will, the knowledge of 14 subjects. With this knowledge awakened in him, Giri arrived from the river banks singing a hymn.
"On the supporting tree of the Acharya grows the creeper of devotion, taking its root at its own feet and watered by his grace. On that creeper, on the stalk called Totaka, has grown this fruit of a wonderful poem which will for all time be relished by the superb parrots, the men of wisdom."
Witnessing the wisdom and the poetical skill of their comrade, acquired through devotion to their master, the others abandoned their pride of learning and regarded Giri highly. He came to be known as Totakacharya.
Siva and King Ravana
King Ravana was a staunch devotee of Lord Shiva. None of us could ever match his devotion towards Lord Shiva. Yet we consider him the bad guy. Lord Shiva, having been cooled down by Ravana's extreme tapas and austerities, and devotion, granted him a boon. But once King Ravana began to understand the vast powers that came with the boon, he became arrogant.
Born in the lineage of one of the most learned and wise sages of all times, Rishi Pulatsya, Ravana had all the bearings which could make him a legend. Not exactly a hero which he could have been, he definitely had the knowledge to be one. But, his ego, his illusion of immortality, and the belief that he would never be punished for his sins made him fall in the battle of Ramayana. Certainly, an interesting character, where on one hand he stopped any kind of animal sacrifice in his kingdom and was pious and ascetic, on the other hand, he had a long list of curses received from many celestial figures including Nandi. That said, Ravana had his own share of sins that he committed, and before he could have had realized his sins (maybe he would have never had), he met his inevitable death when Rama's arrow pierced his navel. (Source: From https://www.speakingtree.in/allslides/rise-and-fall-of-ravana/49116).
Realizing our past mistakes is a must before we leave this body. So did the Siddhas choose to reveal our past births so that we would atone for our mistakes. Aging brings with it much time on our hands to ponder and think about the past and atone for past mistakes, making them good if possible, or asking for forgiveness. An electrical engineer, in my previous office, told me once that the Muslims have a practice of asking for forgiveness from those whom they have hurt before they turn in for the night, for you are not sure if you will see the light of the day the next day. The Muslims who intend to go on their Holy pilgrimage or Hajj are required to settle all loans to individuals and ask for forgiveness from family and friends, often calling for a feast before they take on the pilgrimage. The Christians also pray before they go to bed, asking for forgiveness and asking to be pardoned for their sins before the pastors.
Music composer AR Rahman, in a recent article at https://indianexpress.com/ says it beautifully as to why he chose to follow Sufism. Just as Yogi Ramsuratkumar calls himself a beggar, Rahman says, "I may be rich, but I consider myself a spiritual beggar."
When he was asked why he leaned towards Sufism, he said,
"Sufism is like dying before dying. There are screens that will make you self-reflect, and in order to remove those screens, you have to perish. Lust, greed, jealousy, or judgements all need to die. Your ego is gone, and then you become transparent like God. You become part of the light."
“If you believe in God, every breath is a blessing to me, every opportunity is a blessing to me."
The composer stated that as long as someone is spiritually rich, they will reach their other goals. We all need to be spiritually rich because when spiritual richness comes, material richness follows.
Just as Tavayogi told us that our efforts are only till we reach Svadishtana, Yogi Ramsuratkumar, in mentioning that "All your tapas and efforts would make you reach Guru’s Feet," says further that,
Once you reach your Guru your sadhana efforts end here. Thereafter you need not bother about your spiritual growth. The Guru will take care of you. The Guru will see that you reach God. The only thing the disciple should do is remember the Guru and the Guru Mantra all the time. That is sufficient. Do not try to practice any method to reach God. Remember your Guru. That’s enough. Listen to your Guru and have faith in our Guru. Your Guru would take the responsibility of you and take you where you ought to reach. After reaching Guru’s feet, you need not worry about your spiritual growth. Even if you want to escape from the Guru, the Guru will not leave you. Like a frog in the mouth of a King Cobra, the disciple cannot escape from Guru.
If Mahindren had shared a beautiful reminder some days back,
Frank Alexander, in his book "In the Hours of Meditation", Advaita Ashrama, Calcutta, 1993, writes,
"Having done thy task, stand aside. Work to thine utmost, and then to thine utmost be resigned. Know that wherever there is worry and expectations in work, there is also the blindest form of attachment."
During the end credits of the short movie "Thavvai," we are told விதைத்தவன் உறங்கினாலும் விதைகள் உறங்குவதில்லை, which goes to say even if the one who sows is gone, the seeds do still live. Even if we are not around, our work here remains and is remembered. It also means that while the one who sows the seed is asleep, the seed grows (unknowing to him) just as Mahindren had written.
Besides asking me to venture to know Sivam, Agathiyar asked to know the Atma too. This was the next phase, he indicated.
Agathiyar tells us that the Atma has five Kooru or sections, divisions, parts, or classifications.
ஆன்மாவாகியது 5 கூறு தத்துவங்களைக் கொண்டது.
Taking up the call from Agathiyar to learn about these 5 Kooru, from https://en.wikipedia.org/wiki/Tattva_(Shaivism), we come to know that,
Suddha tattvas that are 5 in number are functioning in the absolute level, which leads to the Five Acts or Panchakritya, namely: Creation; Sustenance; Destruction; Concealment; and Grace. Can we then safely deduce that the Atma does the above 5 acts, that is, it manifests from the Paramatma, it self-sustains, conceals itself for a time period, comes to destroy the veil of ignorance, and finally showers its grace, bringing us back to its true abode? The Atma can do all this as it is not tainted and is pure. Our actions do not taint it. It stands above and beyond all our actions. Neither does it carry the burden and guilt of our past actions or Karma. It is the Silent Watcher, or as the elders name it, the Mana Satchi.
The Suddha tattvas that are called pure because they are directly created by Shiva himself, describe internal aspects of the Absolute, which is in its pure conscious state, devoid of any desire (Iccha), action (Kriya), or knowledge (Jnana) related properties. This is the state of Siva.
The Atma that is devoid of desire, action, and knowledge-related properties, then is pure consciousness. It is Siva.
In the midst of blogging back then, often carrying the words and works of others, Agathiyar had asked me to write only about my journey, experiences, and lessons gathered, and the teachings that he gave us personally.
இனி உமது எழுத்துக்களில் உமது பயணங்கள் மட்டும் இருக்கட்டும். உம்மை நான் வழி நடத்தும் வழிமுறைகளையும் பகர்வாயாக.
In negating everything that is, we lose our identification and attachment to it all. The world of Maya dissolves. When we come to know what we are not, Maya and all its creations dissolve right before our eyes, in that instant of realization. What remains then is Sivam. Dropping all the sheath, he comes to realize he is Sivam. We return to the source, the start of it all. What is the source, then?
Bhogar had us chant "Adhi Sivam, Jothi Sivam, Moola Sivam". Sivam is not a Godly figure with arms and legs. Agathiyar told us that the breath was Sivam. Tavayogi too once told me that the breath was Sivam. Tavayogi, in his book "Andamum Pindamum," writes that in the beginning, there was a light that enveloped all. That was Jothi. That was Sivan. From the passive Sivan came forth the dynamic Sivam. Sivam breathed life, or Uyir, into all his creations.
ஆதியிலே வெட்டவெளியிலே தோன்றிய பிரகாசமே ஜோதி. எங்கும் வியாபித்து இருக்கக்கூடிய ஜோதியே சிவன். அந்த சிவன் என்ற ஜோதியிலே இருந்து சிவம் என்கிற ஆற்றல் உண்டானது.
This is known during Dhyanam. Agathiyar tells us to become aware of the breath and follow it. The breath and the act of breathing go about without our asking. To sense it and understand its place, one must journey into it. Merge into it. That moment is Dhyanam.
நீயாய் சுவாசித்த பிராணவாயு இனி உன்னை கேட்காமல் உன்னுள் ஊடுருவும். எப்பொழுதெல்லாம் அது ஊடுருவதை நீ உணறுகிறாயோ இருக்கும் இடம் அறிந்து அதனுள் பயணம் செய். கலந்து போ. அதனோடு நீ கலக்கும் தருணமே தியானம்.
Ramalinga Adigal guides us from there. Use the breath to go within. It is akin to taking a ride back home, hitching on the breath that giveth us life. Place the effort, he says. Fan the Jothi within using the breath. Merge with the Jothi. "I shall be with you as long as the Jothi burns. I shall be with those who immerse in the Jothi", he says.
உமது பிரணவத்தை கொண்டு செல்லு. முயற்சி செய். ஜோதி அதனைச் சுடர்விட செய்யுங்கள். ஜோதியோடு கலப்பாய். உன்னுள் ஜோதி எரியும்வரை நான் உன்னோடு வருவேன். ஆழ்ந்து இருப்போருடன் நான் சேர்ந்து இருக்கிறேன்.
The breath, when given a name and a form, came to be known as Vaalai, that man, as usual, has and began to worship externally, says Agathiyar. The worship of Vaalai and Sivam is, in truth, worshipping our own breath. Hence, we come to worship ourselves. We end home worship, temple worship, worshipping the gurus, worshipping the Siddhas, worshiping Vaalai and Prapanjam in the external world, but instead take her hand and move within the body just as Tavayogi says, the entire cosmos is within it too, "Andathil Ullathu, Pindathil Ullathu". Agathiyar, in addressing the awakening of the dormant creative energy within, through practice of the Asana and Pranayama techniques that Tavayogi showed me, told me that there was nothing further to do as she would do her work (of transforming the body).
Tavayogi, in referring to Agathiyar's "Sowmiya Saagaram," states that our purpose here is to understand the origin and end of Param or Para Sorupam, or Siva, or Siva Rupaa Rupam, or Vettavezhi, the void that shines as Jothi. One who has realized the secrets of the Vettavezhi Prapancham, the Prapanjam within the void, will transform their physical and gross form into a subtle form, and settle in the Jothi or Sivan that is the source and cause of the subtle. What is subtle and invisible, manifested into creation that we are all a part of. All others are secondary products derived from the transformation.
வெட்டவெளி பிரபஞ்ச ரகசியம் உணர்ந்தவர்கள் தன்னுடைய தூல உடலைச் சூட்சுமமாகி அந்தச் சூட்சும உடலுக்கு ஆதாரமாக மற்றும் காரணமாக இருக்கின்ற முதலும் முடிவுமாக இருக்கின்ற ஜோதியில் ஜோதியாக இருப்பார்கள்.
So from the dynamic Prapanjam, one settles in the Prapanjam within the void, eventually settling in the Jothi or Sivan that is the source. Ramalinga Adigal called it Arutperun Jothi.
Tavayogi explains further that when Siva initiated creation in association with the Jothi that stood as Paraaparam, Sivam came forth from the Param neither with form nor formless, registering itself only as a sound. The first sound created was sustained in space. From Siva came Sakti. Sound (Natham), Sivam, and Sakti, identified as AUM, gave forth seven forms, namely: Sivam, Sakti, Sadasivan, Maheswaran, Rudran, Vishnu, and Brahma. The manifestations of the divine energy that take various forms for its purposes are from one source and finally merge into it once it serves its purpose. That source is light, or Jothi or Sivan.
Tavayogi wrote in his book "Andamum Pindamum" that just as the flame that is lit in an oil lamp is known as Sudar, and when it envelops the space, it is referred to as Jothi, in the beginning, there was a light that enveloped all, and that was Jothi. That was Sivan. From the passive Sivan came forth the dynamic Sivam.
இன்று பெரும்பாலோர் ஜோதி வழிபாடு என்று சொல்லி விளக்கில் என்னை ஊற்றி நெருப்பு பற்றவைத்து திரியில் எரியும் நெருப்பை வழிபடுகிற காட்சியை காண்கிறோம். விளக்கிலே எரிகிற நெருப்புக்கு சுடர் என்று பெயர். அதாவது ஒளியின் திரட்சி நிலைக்கு சுடர் என்று பெயர். ஒளியின் படர்ந்த நிலைக்கு ஜோதி என்பது பெயர். உதாரணமாக இருட்டறையில் விளக்கு ஏற்றி வைக்கிறோம். விளக்கு திரியில் எரியும் நெருப்பு சுடர். அறையில் உள்ள பிரகாசமே ஜோதி. அதுபோல் ஆதியிலே வெட்டவெளியிலே தோன்றிய பிரகாசமே ஜோதி. எங்கும் வியாபித்து இருக்கக்கூடிய ஜோதியே சிவன். அந்த சிவன் என்ற ஜோதியிலே இருந்து சிவம் என்கிற ஆற்றல் உண்டானது.
Tavayogi writes further. Breaking its hold on gravity, one is lost in weightlessness. Similarly, man too, travels the Chakras, and is freed once he breaks the body's hold on him. But unfortunately, the common man cannot travel the journey as long as he is a captive of the physical and material body, he adds. A transformation and transmutation within the depths of the body is required before venturing further on. The experience of this internal process that comes with the internal journey is Gnanam and Soruba Siddhi. The Siddha path leads to this experience. Man who himself is a lesser part of the bigger source, through enhancing the spirit and the hidden power in him, grabs the rope and makes his way little by little, to eventually merge with his source.
பூமியின் ஈர்ப்புச் சக்தியான மையப்பகுதியை கடந்து எந்த ஒரு பொருளோ புவி ஈர்ப்புத் தன்மைக்கு அப்பால் சென்றால் அது வெட்டவெளியில் சுதந்திரமாக மிதக்கிறது என்று விஞ்ஞானம் கூறுகிறது. அதேபோல் மனிதனும் தன்னை கீழ்நோக்கி இருக்கும் மூலாதார சக்தியை மேல் நோக்கிச் செலுத்தினால் பிண்டத்தின் ஈர்ப்புச் சக்தியை கடந்தால் மனிதனும் வெட்டவெளியில் சுதந்திரமாக இருக்கலாம். ஆனால் மனிதன் உடலில் இருக்கும் வரை மேல்நோக்கிப் பயணம் செய்ய முடியாது. ஆகவே பஞ்சபூத உடலை வேதியியல் மாற்றத்தால் மாற்றி மூல அணுவாக மாற்றி புவியீர்ப்புக் கோட்டை கடந்து வெட்டவெளியில் சேர்ந்து சுதந்திரமாக உலாவுவதே ஞானம் ஆகும். அதுவே சொரூப சித்தி எனப்படும். அதை போதிப்பதுதான் சித்தர் நெறி. பிரபஞ்சத்தின் சிறிய அணுவான மனிதன் மூல சக்தி என்கிற கயற்றின் நுனியைப் பிடித்து கொஞ்சம் கொஞ்சமாக பிரபஞ்ச பேராற்றலின் பரமாணுவை அடைந்து அதோடு ஐக்கியமாக முடியும் என்று கண்டுபிடித்தான். கண்டுபிடித்து அடைந்தவன் சித்தன். வெட்டவெளியில் ஜோதியாக இருப்பவனும் சித்தனே. வெட்டவெளி ஜோதியாவதே ஞானம். அதுவே பிரம்மரகசியம்.
Agathiyar takes us further from where Tavayogi left. He explains to us that when we fully understand ourselves and gain self-realization; when we understand the Ganangal or Gnanas ("body of attendants or "the company and assemblage or association of men formed for the attainment of the same aims" or "council or assembly convened to discuss matters of religion or other topics" - Source: https://en.wikipedia.org/wiki/Gana); and come to finally realize that nothing is permanent, at that moment we shall enter and remain in the void of space (Vezhi Kadappathu). That is just "being" or Summa Erupathu.
"வெளிக்குள் வெளி கடந்து" அப்பொருள் அறிவாயா? உன்னை நீ முழுதும் அறிந்து உன்னைச் சுற்றி இருக்கும் கணங்கள் அறிந்து எதுவும் நிலை அற்றது என்று நீ அறியும் அத்தருணம் வெளிக்குள் நீயே வெளி கடப்பாய். அத்தருணமே சும்மா இருப்பது."
Agathiyar wants us to mend all ties and live a beautiful life, besides setting the target and not deviating from reaching Sivam eventually. Agathiyar had placed numerous markers in our path and journey. In asking us each and every time why he or she came to the Siddha path, he did not mean that we were unwelcome, but he questioned what we did after coming to it. Did we discover for ourselves the path or adopt the path, method, way, and practice given by them? If neither, then it was a wasted journey of mere talk and gatherings without any evolvement on the level of the soul. A Sadhaka's goal is, as Agathiyar reveals, to become one with his breath, that is Sivam and Vaalai.
So are rituals not necessary then? Agathiyar asks us to take it up when and if necessary. He says that the Siddhas themselves gathered together to conduct a Yagam to help prolong Tavayogi's life just long enough for him to pass on his role as head of the Kallar ashram to Mataji Sarojini Ammaiyar. At the peak of the pandemic, Lord Siva came through a devotee and asked us to carry out a Homam in our homes to help Mother Earth, who was a part of the Prapanjam, heal. Later, Prapanjam herself came through another devotee and asked us to do it, sensing a recurrence of the dreaded virus. Just as Agathiyar told me that the reason Tavayogi had initiated me into doing the Homam was not for my individual needs but for the good of the Prapanjam, and Tavayogi told me that he was building the ashram cum temple for others, Agathiyar tells me that conducting his annual celebrations or Aandu Vizha was not for me but for his devotees.
அவை உமக்கு இல்லாவினும் இங்கு வரும் எம் பக்தருக்காக.
From individual motifs and gain, we are moved to do things for all of creation. When Agathiyar came, in the form of a bronze statue that was a replica of his granite statue at Agasthiyampalli, he tore the veil of ignorance in me, telling me that the intention of mine to allocate a spot for him to meditate was not for him, but a reminder for us to sit and go into Tavam. Agathiyar, being the Maha Muni, had gone through years of Tavam, including having taken it up within the deep oceans for some 12 years, we are told. Indeed, the one who now needs to go within is us.
எம்மை தவ கோலத்தில் நீ வைத்தது யாம் தவத்தில் அமருவதற்கு அல்ல. உங்களை இல்லத்தில் அமரவைக்க. யாரெல்லாம் என்னோடு இணைத்தார்களோ அவர்கள் எல்லாமே தவக்கோலம் பூணுவார்கள். இங்கு நான் அமர்ந்தது போலவே எல்லோரும் அமர்ந்திடுவர்.
Agathiyar Vanam Malaysia (AVM) shall henceforth accommodate those who wish to sit in silence and meditate.
As seekers, we make the mistake of sitting at the feet of one's guru and wanting to see them do "tricks" and "magic" and learn about their powers and might, failing to ask to know and learn how the guru had served his guru. It is in looking into the lives of the close disciples of the established gurus that we come to learn humbleness and respect, service and dedication, love and compassion. There are many disciples who soon turned out into fine gurus in history. We should learn from these disciples turned masters.
Totapuri and Ramakrishna
Richard Schiffman, in his "Ramakrishna - A Prophet for the New Age," writes,
Totapuri did not recognize Ramakrishna when he first caught sight of him amidst a gathering of pilgrims by the Ganges. Totapuri had not received the divine edict to search out Ramakrishna and to instruct him. Quite against the aloof habits of his sadhu’s life he (Totapuri) felt compelled to make an unusual offer. Totapuri strode to Ramakrishna and addressed him, “My son I see that you have already traveled far along the way to truth. If you wish it I can help you reach the next stage. I will teach you Vedanta.” The prospect of fresh spiritual instruction thrilled Ramakrishna as always with a joyous expectancy. “I will have to get my mother’s permission first,” replied Ramakrishna and off he went to the temple of Kali. He was back in a moment and conveyed his mother’s consent to Totapuri. The divine mother had given her assent revealing that it was for the purpose of his instruction in non-dualism that she had brought Totapuri to Dakshineswar. From that moment onward Ramakrishna gave himself unreservedly to the holy man’s care.
But Ramakrishna struggled mightily, Richard Schiffman writes, to follow Totapuri’s instruction on meditation.
It was no use; the last and most subtle barrier, the golden chain of his devotion, barred the path. The personal God who had lighted his way and guided his steps now stood as a barrier to the realization of the impersonal reality.
Gnana Jothiamma shared with me back then how her favourite Mother and Goddess Kali and Father and Karupanasamy backed off after delivering her to Agathiyar. Mahindren who was compeled to read the Nadi after his friends had their respective readings, sought permission from Mother Kali first.
Richard Schiffman conveys Ramakrishna’s own electrifying description,
“I tried on several occasions to concentrate my mind on the truth of Advaita Vedanta; but each time the form of the Mother intervened. I said to Totapuri in despair, “It’s no good. I will never be able to lift my spirit to the unconditioned state and find myself face to face with the Atman!”
"He replied severely, “What do you mean you can’t? You must!”
"Looking about him he found a shard of glass. He took it and struck the point between my eyes, saying, and “Concentrate your mind on that point.”
"Then I began to meditate with all my might, and soon the gracious form of the Divine Mother appeared. I used my discrimination as a sword and cut her in two. The last barrier vanished and my spirit immediately precipitated itself beyond the plane of the conditioned. I lost myself in Samadhi.”
Now I understand why Agathiyar asked me to even let go of him. Only then could I know Sivam.
Ramakrishna and Swami Vivekananda
From "The Gospel of Sri Ramakrishna, Introduction by Swami Nikhilananda", we learn that,
Narendra, because of his Brahmo upbringing, considered it wholly blasphemous to look on man as one with his Creator. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This cup is God! Whatever we see is God! And we too are God! Nothing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. Returning home in a dazed state, he found there too that the food, the plate, the eater himself, the people around him, were all God. When he walked in the street, he saw that the cabs, the horses, the streams of people, the buildings, were all Brahman. It took him a number of days to recover his normal self. He had a foretaste of the great experiences yet to come and realized that the words of the Vedanta were true.
Richard Schiffman in his "Sri Ramakrishna – A Prophet for the New Age", Paragon House, 1989,
Ramakrishna through the purity of his vision saw through the thin veneer of personality and perceived directly the divine spark yearning for expression deep within these spiritual aspirants. .... Each soul was an open book for him, and he knew all of its dark secrets and all of its bright possibilities.
Richard Schiffman writes,
a song, a word, or a touch from Ramakrishna could awaken the dormant spiritual consciousness of his devotees. In those who were poised to receive it even a casual glance from the master during one of his ecstasies might release a veritable flood tide of bliss.
Similarly, it has been said of other masters.
Ramana and Swami Ramdas
Truman Caylor Wadlington, in his book YOGI RAMSURATKUMAR - THE GODCHILD OF TIRUVANNAMALAI, writes,
Meeting the Maharishi’s (Ramana) gaze he went into a visual rapport with him and completely lost himself in the timeless wonder of that Godly soul. He felt as though he existed during that short while not as his solitary physical body but something far greater, far more glorious and vast. His innermost being underwent a spiritual transfiguration.
Swami Ramdas, in VISION, the monthly journal of Anandaashram, comments further about his state,
"Ramdas went to Ramana in a state of complete obliviousness of the world. He felt thrills of ecstasy in his presence. The Maharishi made the awakening permanent in Ramdas."
He is quoted in the FRAGRANT PETALS published by Sri Ramanasramam, 2005. Ramdas addressed Ramana on his first visit to the Maharishi,
“Maharaj here stands before thee a humble slave. Have pity on him. His only prayer to thee is to give him thy blessing.”
Ramana turned to look at Ramdas and nodded his head. A thrill of inexpressible joy coursed through Ramdas, his whole body quivering like a leaf in the breeze.
Ramdas and Yogi Ramsuratkumar
Truman Caylor Wadlington, in his book YOGI RAMSURATKUMAR - THE GODCHILD OF TIRUVANNAMALAI and Ma Devaki in YOGI RAMSURATKUMAR -THE DIVINE BEGGAR, published by Yogi Ramsuratkumar Ashram, Tiruvannamalai, July 2008, describe the state of transformation that took place after Yogi Ramsuratkumar came to his master.
Truman Caylor Wadlington writes,
However, unlike his meetings with Ramana and Aurobindo he felt no attraction to Ramdas. Ramsuratkumar could not bring himself to accept Ramdas’s life of luxury. He returned to his home in Kashi. Ramsuratkumar visited Ramdas repeatedly but he felt the same way towards Ramdas each time he was with Ramdas. When Ramana followed by Aurobindo, passed away, Ramsuratkumar thought that he should open himself to the remaining sole savior Ramdas. In 1952, he arrived again at Ramdas’s ashrams; only this time Ramdas turned out to be an entirely different person.
Ma Devaki writes,
According to Sri Yogiji, the four years of tutelage under Sri Aurobindo and Maharishi Ramana were a period of ceaseless transformation of the human into the divine - a period of construction of all that was conducive, destruction of all that was dross and sublimation of all into greater and greater awakening. His days see-sawed between heights of ecstasy and depths of gloom.
For many years Ramdas had secretly worked on the disciple to accustom his body gradually to higher rates of vibration.
When finally the Yogi came to Ramdas,
Then Ramdas initiated him into the repetition of the Ram Mantra. What was to transpire immediately was a vivification of the centers or Chakras of the inner man, a radical elimination of all impurities and a sudden influx of energy directed through the master and accompanied by a release of latent spiritual fire within the disciple. The initiation would throw him into the cosmic dimensions of the divine mind and open doors to fields of activity and realms of consciousness hitherto unknown to him.
Truman writes,
In the course of only seven days and seven nights the yogi made the great exodus from the kingdom of man to the kingdom of God. The latent forces released within him combined with the power of the master whipped him out of bondage into limitless freedom and from the mists of human intelligence into the luminous consciousness of the divine mind.
"Every saint has a past; Every sinner has a future." Let us not explore the past of the saints but learn how they transformed themselves into masters.
If my parents brought me and my siblings into Sariyai, following in the traditions and customs of our forefathers, Agathiyar, in the Nadi reading in 2002, brought me to worship the Siddhas, who then came regularly through these Nadi readings to inform and guide us. A year before this reading, Agathiyar had my nephew come by my home, bringing me a message that had been transmitted through a devotee much earlier by his Paramaguru, Gopal Pillai. The Vasudeva mantra given that day to me was to clear the knots, blocks, hurdles, and Karma that were to pave the way for me to meet my very first guru, Supramania Swami of Tiruvannamalai in 2003, and Tavayogi Thangarasan Adigal of Kallar Ashram later in 2005.
Taking up the call that came through the Nadi reading, as I journeyed with him all these 24 years, Agathiyar tested me thoroughly. On the onset itself, as Tavayogi left my home on his first visit to my home, that brought me extreme bliss, he had Tavayogi trash me, reminding me not to be caught in the false appearance that was the lure of Maya. Later at his Kallar ashram, he had me willingly remove the nine gem-studded gold ring, the mercury or Rasamani bead I had on me, and remove any intention I might have of wearing a Rudraksha bead later on, telling me that "we" do not need it. They brought me to carrying out rituals as in the libation of statues and lighting the fire Yagam and its smaller version, the Homam, and topping it up by officially initiating me into Yogam too, which brought numerous changes and transformations over the many years of practice, beginning from 2007 till now.
In wanting me to let go of my anger that was holding me back from progressing further, Agathiyar spoke about anger management for close to an hour in the Nadi back in those days, and immediately put me to the test, which I failed miserably. He had asked me to build a temple for him in my very first Nadi reading in 2002, a request that was conveyed later by Lord Muruga, too, in his Nadi reading in 2018. I refused to engage in it further after my initial excitement died down, after I did not receive consent from the temple committees I approached back then in 2002. Finally, they told me that they had tested me and that my home had turned into one. Previously, he had offered to give me a Nadi for my use and to read for others, which I refused. With the coming of several youths, the movement that had grown around my humble home, which took on the name Agathiyar Vanam Malaysia (AVM), and which took on pujas at AVM, the homes of other devotees and temples, and charity programs at children homes, old folks homes, homes of the poor and unfortunate and in the streets, drawn up and executed since 2013, Agathiyar in 2019 moved me to dissolve this movement thus having me let go of my attachment further. As for me, he had me go within. After Tavayogi's demise, and after the Nadi readers returned to India in lieu of the advent of the pandemic, Agathiyar and the other Siddhas and the Gods and Goddesses began to speak to us and guide us more frequently through devotees. Post-pandemic, in 2023, Agathiyar helped me break the bund, releasing the energies that had been held back, after having taken up the Yoga practices that Tavayogi gave earlier. Saying that he was leaving my home, Agathiyar asked that his bronze statue be moved to others' homes, which I readily accommodated. He told me that he would bring the Prapanjam down in its place. But he soon returned, having tested me to see if I was willing to let go of my attachment to his statue. Then Agathiyar offered to make me into a guru but almost immediately retracted the offer, saying that he would make me a Siddha instead. Recently, he asked that I even let go of him asking me how else we can be one. He brought us from Dvaita to Advaita. In thanking him on another day, he asked who I was thanking and for what when we were one. Then he said that I had now to know Sivam and the Atma.
Beginning with the revelations in the Nadi that spoke about past Karma and made us aware of them and work on them and to not repeat them in this birth; followed by initiations, teachings, and practices given by Tavayogi and the Siddhas, that brought us from Sariyai to Kriyai and Yogam bringing us to live in this world detached, and bringing us to Bhagawan Ramana's teachings later, that of acceptance that all was well and fine, and just do what we came for, we stand today at the threshold of Adi Sankaracharya's teachings that negates it all, piercing the veil of Maya. In letting go of all the above, and accepting everything that comes to us, Agathiyar revealed himself and brought me to know him. In negating all the above and the rest, he has brought me to know Sivam. Agathiyar, in revealing himself as the Self, has debunked the purpose of coming to the Siddha Margam or path or way. It is to know Sivam. Sivam is what remains upon negating all else, when the illusion that Maya has created is dropped.
So why did we travel this far only to arrive at negating everything?
Neale Donald Walsch has it answered by God in his "Conversation with God". The Little Soul in Neale's parable "The Little Soul and the Sun" knew itself to be the Light, but it wanted to experience itself as Light.
What Tavayogi the very first day he stepped into my family home in 2005, forewarned me of, the Maya lurking all around us, that both caught me off guard, and left me totally confused, disturbed, and angry; What Lord Muruga in 2023, coming to warn me to be aware and not to fall for the divine play of Lord Siva and Agathiyar, who had roped in Lord Indran into the act, that totally confused me again; What Agathiyar subsequently asked to get further clarification from the Nadi, which confused us all the more, has all come to a rest now.
Just as Adi Sankaracharya spoke about the rope appearing as a snake, all of creation is a product of Maya. Agathiyar brings us to be aware and cautious, asking us to sieve through to separate the truth and the false, for just as power and authority corrupts, when things prolong for a very long time, be it in aggresive reading, trying to comprehend and understand the sacred texts, when masters and gurus take the stage to talk over and over again, listening to Nadi readings that are dished out continuously, or carrying out umpteen number of rituals, and when pushing our thoughts and putting them into writing, Maya can begin to unknowingly penetrate the camp, taking an upper hand, clouding the minds of both parties, the deliverer and the listerner. Adulteration and manipulation on one hand and misinterpretation and misunderstanding on the other are likely to happen. I guess this is the reason Agathiyar initiates us into something, having us go about doing it for a certain period of time before wrapping it all up, saving us from getting caught in the web of Maya, if it were to prolong. I understand now why he stopped us from continuing to do charity, for besides getting "high" and addicted to doing it, we were beginning to get entangled with others' problems, losing our focus and prime purpose. I understand now why Tavayogi would rush me out from the spot whenever a miracle is shown, not giving us another moment to ponder, wonder, and investigate further, for the mind is of the investigative nature.
I guess this is the reason Agathiyar asked that I stop writing this blog, too. Then, just moments ago, I came across a message shared with Mahindren that he has commented on today. It holds water. It makes sense to continue watering, in this case, continue writing too.
Readers may have noticed that they were unable to access this blog in recent days. Yes, I had deactivated it after I realized that knowledge to some minds could endanger them and others, too. All gurus are trying to drive their students to instantaneously attain the end results, to seek the benefits, instead of giving them the tools to work on and patiently await the blooming in them to take place in good time. We, too, tend to hear and listen to what we want to hear. For instance, the Siddhas might have mentioned certain things, but we would have missed them until someone pointed them out to us. Even then, we might counter or interpret them differently, or brush them aside or choose to ignore them entirely. So to play it safe, I decided to deactivate the blog. I changed the reader access settings and made it accessible to custom readers only, those who were previously invited after they emailed me seeking access.
While one can be brought to Sariyai and Bakti by one's parents, brought to Kriya and before the public's eyes by one's guru, Yoga is solely the discipline of one to take up and practice alone within four walls after discipleship and learning the techniques face-to-face with one's guru. When he awakens the sleeping and dormant creative energy, which brought on his very existence in the physical plane, that resides in the Muladhara to travel a quarter of the journey to Svadhistana, henceforth, the guru helps him break the bund that had retained and kept this energy pent up. The energy that escapes and begins to travel beyond brings down the walls and obstacles for it to travel further. This energy will clear the part, remove blockages, and consume the poisons, bringing the flowering to take place at the Sahasrara. Gnanam shall then surface.
Something dawned in me last night regarding the current phase that came as a transition from the earlier phases. After reaching the phase of knowing who Agathiyar was, Agathiyar had mentioned that since I knew him, the next phase was to know Sivam and the Atma. When we come to know what we are not, Maya and all its creations dissolve right before our eyes, in that instant of realization. Dropping all the sheath, he comes to realize he is Sivam. What remains then is Sivam. I realized that this is what Agathiyar had mentioned: that after knowing him, one has to know Sivam and the Atma. Although Adi Sankaracharya had revealed this truth in his songs, it took us some time to understand his verses. I had to travel the distance and learn from those experiences before I eventually arrived. Realizing this, I could not keep this cliffhanger to myself but had to share it with my dear readers. Hence, I am back with this post for the love of my readers. As for my YouTube channel, which I had done the same, let it be private for now.
I shall withdraw now from writing as requested by Agathiyar earlier, for otherwise it would be akin to holding on to this blog too. It has all been said in writing. This blog, which has served as a spiritual diary for me, will also be a memoir of all my memories to which I can come back in case my memory fails me later. Once again, goodbye, Sayonara, Adios, Au revoir, Auf Wiedersehen, Ciao, Adeus, do svidaniya, Zaijian, Annyeong, Ma'a as-salamah, Tot ziens, Antio, Namaste, and Vanakam to all my readers.
If we are taught to gather and accumulate things in life, in truth, life is all about letting go. My father, the Gods, Siddhas, and gurus taught me to let go right from the beginning. In letting go, they then begin to fill us up with what they think is right for us.
My father gave up all his property and wealth when a chain of bullets fired from a Japanese plane missed him by inches as he hit the dirt carrying money that he had just withdrawn from the bank for his money lending business. He realized that moment that no amount of hard cash or in his account could have saved him. He left soon, returning to India to live his life at an ashram. Once there and after some time, his guru called him over and told him to return home as he had responsibilities back home. My father came back and never returned to the ashram. He never accumulated anything after that. I am sorry, I cannot fill in the details, since as kids we were neither concerned about these things nor showed much interest in them.
As a bachelor in the 80s, I read a lot about Indian customs and traditions, as I was keen to know why we carried out the many practices. I realized that it was all tied up to the belief in God. Soon, seeing the things that took place around me that were counter to the faith and belief that God was all merciful, compassionate, and loving, I began to doubt him. Lord Siva came at the nick of time in a dream and told me to hold all my doubts and questions to a later day. He brought all my daily puja, both at home and in visiting the temples, to a halt. All the readings and discussions on all matters regarding custom, tradition, and religion came to an abrupt end. I was empty during the next 13 years. The nineties saw me turn my attention to the upliftment of my career and family, and see to my responsibilities as a husband and father. God gave me a career, family, and home that fell into my lap.
Agathiyar decided it was time to knock on my door again and remind me of our past connection. He came as the word and the mantra when, in 2001, he had my nephew come by my home and deliver the Vasudeva mantra that was to clear certain blockages and pave the way for me to meet my guru. The following year, he had me stand before him as he came through words inscribed in the Nadi leaves. He filled me in with knowledge about life's mysteries. He had me go on a pilgrimage to shed my past Karma, hence helping me to let go of the baggage that I was carrying. At the end of the pilgrimage, empty and naked, he had me stand before the home of my very first guru, Supramania Swami of Tiruvannamalai. Swami, in talking about his gurus, brought me to believe in God coming as guru, something that I had read many years earlier in Paramahansa Yogananda's "Autobiography of a Yogi".
Then he had me stand before Tavayogi Thangarasan Adigal of Kallar Ashram, who was in Malaysia to officiate a local Peedham in 2005. After officially being initiated into the path of the Siddhas, Tavayogi broke my love, respect, and hold on him that was seen to emerge and sprout. He invited me over to India and took me on an astounding journey of discovery of the extent and life of the Siddhas. He further broke my hold on wearing rosary beads, amulets, and gemstones that I had on me. He had me let go of them.
Bringing youths to my home in 2013, it took on the name Agathiyar Vanam Malaysia (AVM). In the wake of the pandemic in 2019, he brought the shutters down on all puja and charity that we had conducted. He had me let go of attachments to all three.
Arriving at my home in the form of a bronze statue in 2010, he had me let go of my hold on his statue as he left my home in 2024 for a brief stay in a couple of devotees' homes before returning. In doing so, he broke my hold on his image and idol.
Some time back, he told me that I had to even let go of him, for how else can we be one, he asked. Quite recently, when I thanked him for all that he had given and done for me, he asked me who I was thanking and what there was to thank him for, implying that we were already one.
One has to finally let go of charting even his life and making decisions. He must now learn to go with the flow for now the divine is in charge.
That is the mercy, love, compassion, and grace of the guru. I am forever indebted to him. I am his servant for life and the lives to come.
The grace of the guru has to be told. The grace of the guru has to be spoken. The grace of the guru has to be shared. The first mention of gurus was in reading Paramahansa Yogananda's "An Autobiography of a Yogi," where he spells out the many gurus he came across. This book was a gift from an officer in the unit where I came to be posted in 1994. Segaran had decided to take up monkhood at the Ranchi Ashram of Yogananda in India. Besides this book, he gave me a painting of Lord Shiva and some advice not to reject any work that comes my way, even if it was not my job. The book took me by storm, as before this I had only known the Gods, Goddesses, and deities in the temples and met some visiting Swamiji's who were invited to give talks at these temples.
When in the eighties as a bachelor I used to pray at my bachelor home and visit the numerous temples around my dwelling, and picked up Yoga from reading books, and satisfied my hunger to know why my community were carrying out certain traditions, customs and practices, and after questioning and doubting God after witnessing the sufferings my relatives and friends went through, all puja and temple visits, Yoga practices, these readings, and questions were put on hold for some 13 years after Lord Shiva came in a dream and asked to keep my questions to a later date. I was an empty vessel now ready to be filled in with the divine nectar of Agathiyar, as I was to find out soon. When Dr. Krishnan, an astrologer, Siddha physician, and friend, spelled out in 1996 that the possibility his predictions did not go well with me was due to curses from previous lives, and told me that only the Siddhas would know these, Agathiyar, in revealing the reasons I took birth, confirmed these curses in my first Nadi in 2002. In speaking about my Karma, he made me realize the reasons for others' sufferings, too. Besides this, Agathiyar spelled out that though I had worked hard on visiting Sariyai, holding up Kriyai, and practicing Yoga, obstacles stood in the way of all my Sadhana and prevented me from reaping the benefits of these practices. He had me go on pilgrimages and carry out remedies in the form of puja at certain designated temples.
In 2001, my nephew surprised me with a message that I would meet my guru. To facilitate this event to take place, I was asked to recite the Vasudeva mantra that came through him, too, in a state of a Yogic trance. Later, I came to read that this mantra breaks through the knots within, hence clearing the path further of all blockages. Though he asked that I not question the source, he revealed it sometime later, telling me that it was from Agathiyar, who had my nephew's Paramaguru Gopal Pillai come through a buddy of his. Agathiyar had me clear the path of obstacles that stood in my way of meeting my guru. True to what was told, I read the Nadi for the very first time the following year, where Agathiyar mentioned himself as Moola Guru. Agathiyar mentioned again that I shall unexpectedly meet my guru. He set me off on a pilgrimage to India the following year, and upon completing all the Parikaram or remedies that he had listed out that I do, bringing me to stand at the door of an astrologer who turned out to be my very first guru, Supramania Swami of Tiruvannamalai. This meeting was orchestrated by the divine, having my wife just as I was to leave the home with my baggage to the waiting cab that was to take me to the airport, ask me to have our second daughter's horoscope charted in India while I was there.
Supramania Swami shared with me about his five gurus, namely his own father, Jayaraman Pillai; Sathanandha Swami; Kollimalai Swami; Poondi Mahan (Atru Swami), and finally Yogi Ramsuratkumar (Visiri Swami) of Thiruvannamalai. On my second visit to India in 2005, he brought Yogi Ramsuratkumar from his Samadhi to sit among both of us and chant the Yogi's name with us. When I told him that I submitted to assist him to build a temple for Lord Muruga for a selfish reason and went on to share the story I had read about how Agathiyar had provided accomodation and food for Lord Murugan who was roaming as Supramaniar back then and upon becoming Jothi or Light the Lord promised to meet up with Agathiyar in another birth and bring him to that state too, Supramania Swami within any hesitation gifted me all the merits of his forty years of Tavam or austerities. This skyrocketed my journey to greater heights. The temple itself was grounded at the stage of groundworks when a stranger came up to him and questioned Swami why he was going back to Bakthi when he was already a Gnani.
Agathiyar sent Tavayogi Thangarasan Adigal of Kallar ashram to our shores, where I met him at a local Peedham, which he came to officiate in 2005. A leaflet that I was given by the Nadi reader during my Nadi reading in 2002 led me to stand at the door of this Peedham, where a bond between a disciple and guru began to flourish in the years to come. Initiating my wife and me into the mantra of Agathiyar together with six others that day, he invited me to his ashram. Days later, Agathiyar, through another Nadi reading after the last one in 2002, has him initiate me again in private. Following behind him upon his departure, he took me on a journey that was out of the books. Giving me real-time experiences and practical lessons after I arrived at his ashram, as I tried to keep pace with him as he took me into the caves and jungles, he initiated me for the third time and sent me off to return home to continue the journey on my own.
After meeting Tavayogi and inviting him to my home for the very first time, I was elated and extremely happy, and I mentioned it to him. He shot me down, telling me that I was living in Maya and that he was a nobody, and asked me to hold on to Agathiyar instead. But over the years, I began to realize that they were one in all manner of speech, walk, practice, teachings, etc. He did me a great favor that day by doing so; otherwise, I would be worshipping his photo. He showed me to Agathiyar instead.
As all my Karma and obstacles began to clear, traveling holding the hands of my Gurus, I made quick progress to the surprise of Tavayogi himself, who mentioned with awe how I had come to their fold easily compared with him and others. In having been gifted certain Yogic Asanas and Pranayama techniques which Agathiyar says are a treasure through having Tavayogi show me and several others, in 2007, creative energies that lay dormant at the Muladhara after performing their work in bringing together the embryo, fetus, and child, and man in me and that I am today, began to arise again without my knowledge and began to pool at Svadishtana. Pain, discomfort, and misery came with the awakening of these dormant energies. But he had friends and Siddhas and Gods come to my aid in bringing relief. Agathiyar again came to break the bund in 2022, and allow these energies to flow unhindered to the Sahasrara within days, bringing on immense bliss that is felt even as I write these words. All my individual efforts ended thus on that day, as Agathiyar said that the energy would do its work. Read further at Siddha Heartbeat: THE WORK OF A SIDDHA NEVER ENDS
Holding on to Agathiyar as Tavayogi had shown me, now Agathiyar surprised me, telling me to let go of him too, for how else could we be one, he asked. He brought me from Dvaita to Advaita. On another day, as I thanked him profusely for all that he had done for me again, he asked who I was thanking and for what, mentioning that we were one. He reveals the next phase, that of experiencing, feeling, and tasting Sivam and ultimately knowing the Atma. Ramalinga Adigal's discourse brings us there.
Just as Gnanam dawned on the rich merchant who later became Pattinathar when Lord Siva, in the guise of his son, passed him a broken needle and a note before disappearing, telling him that that useless piece of needle too would not follow him to his grave, yesterday, I was jolted by the truth that was depicted through a painting on a plate. Agathiyar further established the fact and endorsed the realization that he was my shadow, father and mother, companion and friend, guardian angel and guru, when I took a look at the plate that I had with me for some time now and had jokingly told many to eat from it to gain instant Gnanam from Bhogar. Yesterday, as I tidied up my home and kitchen, I came across this plate that was shelved away. This plate had a painting of Lao Tzu (Bhogar) and a student on it. Upon closer examination, this time around, it had the student bend over under the weight of his baggage of Karma. He turns to look at why his weight had lightened then. Lao Tzu is seen standing behind him, holding on to his load too, hence relieving him partly of his Karma. This Karma and the experiences and lessons that came with it are turned into the glowing mystical fruit Gnanam now. This is the grace of the Guru.
I am truly blessed. So are my family and friends at Agathiyar Vanam Malaysia (AVM). This has to be put on record again. Hence, the reason for this post though Agathiyar had asked that I bring an end to blogging. I beg that he understand. My love for him defies his order. I pray that he forgives me and continues to be with me and in me and not desert me.
When Agathiyar came some days ago and told me to stop writing this blog, I was initially puzzled. Soon, I figured out why he said that. What was to transpire after this, as I step into the next phase, is for my own consumption, as it might confuse the beginners for now, as the concept commonly held of God was about to change.
The new seekers need to walk the journey first, as stated in his memo to us, and read on my 66th wedding day. But if these revelations were to stop with the coming to the end of this first phase, we would deprive the readers of what was beyond and in store. Though they are to arrive there and find out for themselves, yet Ramalinga Adigal described the phases, revealing twenty-three stages and telling us that there was more that words could not describe. If I were to stop sharing what was to take place, it would be the missing pages of my spiritual diary and would amount to the missing years in my spiritual journey, just like the twelve missing years in Ramalinga Adigal's life and the missing years in the life of Jesus.
I see this as yet another test for me, just as the saint Ramanujam was forbidden by his guru Gosthipurna to share the mantra given to him with others, but the former defied his guru's instructions and shared the mantra with all those passing and gathered standing atop the temple platform. His guru later applauded him for his unselfish act. The story goes as follows.
The gracious Guru, seeing the sincerity and earnest of Ramanuja, now gave him the mantra, warning –
“Do not disclose the Mantra to anyone, else you shall suffer the agonies of Hell.”
“And what will happen to those who hear the Mantra, Sir,” asked Ramanuja innocently.
“Why, my son, the power of the Mantra would lead all those to salvation!”
His Guru, Gosthipurna, instructed him, “This is the param-pavan mantra; whoever merely listens to it is freed from all sinful reactions, and whoever chants it is certain to go to Vaikuntha at the time of death. This mantra is the purest of the purest and should not be revealed to anyone who’s not qualified to receive it. Therefore, you must refrain from sharing this with anybody else.”
“What is more desirable than thousands of people attaining to heaven even if I alone be damned,” thus thought the kind hearted Ramanuja, and climbing up the platform in a temple shouted – “Come, O my brothers, come! Listen to this Mantra that will open floodgates of liberation for you.”
And in front of all, he repeated the Mantra aloud.
Although he was instructed otherwise, when Ramanujacharya heard how this mantra bestows liberation and devotion unto the chanter, he climbed up on the tower of the Vishnu temple, promising everyone that he had a priceless jewel to give them.
As compassion for all the living entities swelled in his heart, he then proceeded to loudly chant the mantra given to him, with the desire to help liberate everyone from the pangs of life and death.
Upon seeing this, his enraged Guru cursed him to suffer in hell for countless lifetimes.
Sri Ramanujacharya humbly replied, “If an insignificant person like me has gone to hell, just so many others can obtain the shelter of Lord Narayana and thus freed from their suffering, I see no greater gain.”
His Guru was left greatly stunned and pleased with his disciple upon hearing this.
(Source: https://www.indiadivine.org/ and https://iskcondwarka.or)
I remember Tavayogi telling me not to tell out the mantra he gave me in the confines of his Kallar ashram saying my head will blow into pieces.
Just as it was a test for Ramanujar, I pray that Agathiyar forgive me too, for the revelations and bliss in recent days needed to be shared.
A day earlier, to his command to stop, Agathiyar had mentioned that he would come to give the details. He told me to be prepared. Coming as he had promised, he said I was to move towards "feeling" Sivam and know the Soul. This was the next phase that would bring me to different frontiers, he added. He then asked me how I saw Tavayogi, as in, my outlook of him. I told him I saw him as Agathiyar. He asked me to live likewise. Though I did not realize back then, today, I believe that Agathiyar and Tavayogi were the same person. Now I believe that Agathiyar, in coming through Tavayogi, in taking the stage at the numerous events, had shown and taught us all that was needed to save ourselves, others, and the world at large through his many talks on Vinai and Karma, and with the added grace of the Siddhas, bring an end to all our sufferings. Then there were the rare words and statements uttered in passing and in the quiet moments between a guru and student that shed further light. Leading the way in carrying out the many rituals, he showed and introduced the ways and means to subdue the effects of Karma and appease Mother Earth. The rituals bridged both our world and their kingdom. Giving us the Yogic techniques and practices that he showed by example, which Agathiyar later expounded as a treasure, he showed us the door to the kingdom within.
Pon Govindasamy released many interesting information in his "Thiruchitrabalam Yendra Sirsabaiyum Porsabaiyum Avaniyin Antaranga Arul Arasu Chidambara Ragasiyam" and "Vallalarum Brahma Jnana Sangamum" published by Bharath Book Bureau, Chennai 1970.
He writes that in each Kalpa, the seven landmasses under the seven Manus appear and disappear one after the other. When the third land mass, Kumari Kandam, appeared, Erai sent Agathiyar, one of the seven Rishis, as its protector. Agathiyar learned the sciences from Lord Murugan at Pothigai. He mastered the five aspects of Erai that are creation, sustenance, destruction, veiling, and blessing, and also achieved all eight Siddhis. Hence, he stood as a Vignanakalar. Pon Govindasamy, in his "Vallalaarum Brahma Gnana Sangamum", Bharath Book Bureau, Chennai, explains the different states, including Vignanakalar.
Souls were categorized into three divisions, namely: Sakalar, Piralayaakalar, and Vignanakalar.
மக்களை சகலர், பிரளயாகலர், விஞ்ஞானகலர் என முப்பெரும் பிரிவுகளாக வகுக்கப் பெற்றுள்ளன.
Souls generally tied down to the three Malam, namely Aanavam, Kanmam, and Maayai, are called Sakalar. To these souls, God comes (through Piralayaakalar) in the human form to guide them to achieve the state of a Jeevanmukta.
Apparently, man has to arise to this state of a Jeevanmukta first. This was expounded by Agathiyar again in his recent memo to us on the journey to be undertaken to know him and to become him.
In dropping Maayai (but still retaining Kanmam and Aanavam), they evolve into Rishis and are known as Piralayaakalar. God comes as Shiva to the Piralayaakalar, who then educates the Sakalar.
மாயா மலம் நீங்கி ஆணவம், கன்மம் என்ற இருமலங்களுடன் மட்டும் கூடிய ரிஷிகள் பிரளயாகலர் ஆவர். பிரளயாகலருக்கு இறைவனே குருவடிவம் தாங்கி வந்து உபதேசித்தருள்வான். சகலருக்கு மகரிஷிகளை அதிட்டித்து நின்று உபதேசிப்பான்.
The Maha Rishis who had defeated Maayai and Kanmam but are restrained by Aanavam are called Vignanakalar. To these Maha Rishis, God comes within to teach. Their vibrations are one. With the descent of God, the Maha Rishis became one with God.
மாயையும், கன்மமும் நீங்கி ஆணவ மலத்தால் மட்டும் கட்டுப்பட்ட மகரிஷிகள் விஞ்ஞானகலராவார். விஞ்ஞானகலருக்கு இறைவன் உள் நின்றே உணர்த்துவன். இது இறைவன் உணர்வும் விஞ்ஞானகலர் உணர்வும் ஒன்றித்த நிலையாகும்.
Gordon Matthews, in his translation of Meykanda Devar’s "Shivagnana Botham," says the same too.
To Sakalar, souls immersed in all three impurities, God comes as a Guru of the human form; he imparts it, concealing himself as a Guru.
To Pralayakalar, souls affected only by Anava and Kanma, he comes as a Guru in Shiva’s form; he stands before them as a Guru imparts true knowledge.
To Vijnanakalar, souls carrying only Anava, he comes as the inner principle of the soul’s consciousness; he appears as true knowledge.
He explains this concept further.
By reason of the soul’s virtue in previous births, God, who has been immanent in the soul, making it known, now vouchsafes to take the form of a Guru, initiates the soul in the Saiva mysteries. The primal one himself teaches these souls as a Guru: for in the form of consciousness, he is in union (with him). When, because of the soul’s meritorious practices, the primal one enlightens the soul as a Guru.
Veeraswamy Krishnaraj, in his comprehension of Arulnandi Shivachariyar’s "Shivagnana Siddhiyar," says the same too.
Lord Shiva appears to Sakalar with Anava, Kanma, and Mayai Malams in human form as a Satguru.
To Pralayakalar with Anava and Kanma Malams, Lord Shiva appears as a divine God.
Those souls that are rising, Vijnanakalar - the highest class of souls among the three mentioned in "Shivagnana Siddhiyar" with only one impurity known as Anava Malam, do not need an external Guru to instruct them. Lord Shiva, by remaining inside them as the inner guide, rids them of the Anava Malam, bringing the merits and demerits to a resolution and conferring spiritual knowledge or divine grace known as Saktinipata, the descent of Sakti into the soul. Vijnanakalar receives Gnana from Lord Shiva himself as the incorporeal inner guide.
It is interesting to note that Agathiyar, in his "Saumya Sagaram", in worshipping Devi, compares the ritual of placing nine pots, as denoting the 9 chakras, namely Muladhara, Svadhistana, Manipuraka, Anahata, Vishuddhi, Ajna, Sahasrara, Dvadasantha (Brahmarandhra, a place at a distance of twelve fingers above the head), and then the all-pervasive state of Sakthi. The divine energies enter the cavity of Brahma, the creator, or Brahmarandhra or Susumna.
In his "Agathiyar Karpa Theechai", it is written that Shiva and Parvathi named Agathiyar as Thakshanamurthy. He took on the form of Thiruvalluvar and later that of Ramalinga Adigal too.
Pon. Govindasamy, in his "Vallalaarum Brahma Gnana Sangamum", Bharath Book Bureau, Chennai, maps the chain of evolution of souls. The souls that were once atoms took on the form of Bhuta, as in Pancha Bhutam or the five elements. Changing into minerals, they later took on the plant form. Leaving behind the forms of animals, they were reborn as humans. Finally, they find their way into becoming Jeevan Muktas. This is not something that happens coming from beyond and outside of the body, but is solely dependent on the maturity of the individual Soul or Jeeva. Thus, the journey is already charted for every one of us. It is just a matter of space-time before it is attained, or should I say, we are reduced to our original form, closing the cycle.
அணுக்களாகயிருந்த ஆன்மாக்கள், பூதவர்க்கங்களாக உருவெடுத்துப் பின் தாது வர்க்கங்களாக மாறி, பின் தாவர வர்கத்தையடைந்து, பின் விலங்கு வர்க்கத்தில் புகுந்து, பின் மானிட வர்க்கத்தில் ஜனனம் எடுத்து, இறுதியில் ஜீவன் முக்தர் வர்க்கத்தில் பரிபூரண தசையையடைகின்றன.
Pon Govindasamy reveals to us the Divine's plan in his "Vallalaarum Brahma Gnana Sangamum". He states that it is the mission of the Divine to save the souls that are riddled, locked, and chained by Aanavam, Kanmam, and Maayai and bring them back to his state of purity.
கட்டுப்பட்ட உயிர்களை தளை நீக்கி (ஆணவம், கன்மம், மாயை), தன்னைப்போல் அகண்டாகார பரிபூரண வஸ்துவாக மாற்றுவதே ஈஸ்வரனின் சங்கல்பம் ஆகும்.
Pon. Govindasamy adds that souls that are tied down to these three Malas are freed by Easwaran, hence bringing them to their original state of purity and completeness.
கட்டுப்பட்ட உயிர்களை தளை நீக்கி (ஆணவம், கன்மம், மாயை), தன்னைப்போல் அகண்டாகார பரிபூரண வஸ்துவாக மாற்றுவதே ஈஸ்வரனின் சங்கல்பம் ஆகும்.
The Gurbani - Sri Guru Granth Sahib, SGGS 1276 states that "Having eradicated Maya from within, by the Divine Grace, the mortal becomes established once again in the Divine Consciousness within." Hence, "Maya comes to serve them." (The Gurbani - Sri Guru Granth Sahib, SGGS 1324).
Pon Govindasamy writes that Agathiyar, in this current era, was Brahma's representative at the "Antaranga Arul Aratsatchi" based at Chidambaram. He is tasked to look into the affairs pertaining to the portion of the Vedas known as Karma Kanda. To aid him in this task, he has Karma Devas known as Chitraguptas. Agathiyar goes through each individual's account of merits and demerits (Karma). Besides that, he is responsible for culture, Kriya, and Agamas. He oversees Sanatana Dharma. Through his thoughts, he drives the scientists and researchers to excel in their fields.
In bringing us to understand him, Agathiyar, on his part, revealed what Pon Govindasamy had written, that Agathiyan was a state to be reached and not a name and form of individuals who lived in the way past and subsequently became a symbol of worship. Agathiyar, in mentioning the Bhuta Ganangal to us, told us that when we fully understand ourselves and gain self-realization, when we understand the Ganangal or Bhuta Ganangal, and come to finally realize that nothing is permanent, at that moment we shall enter and remain in the void of space (Vezhi Kadappathu), a state of Sunyam or void or silence or "Summa Erupathu" that is the true state of Being. To attain a this state, one has to adopt the practices that the Siddhas have kept alive.
"உன்னை நீ முழுதும் அறிந்து உன்னைச் சுற்றி இருக்கும் கணங்கள் அறிந்து எதுவும் நிலை அற்றது என்று நீ அறியும் அத்தருணம் வெளிக்குள் நீயே வெளி கடப்பாய். அத்தருணமே சும்மா இருப்பது."
Like others, I am caught in the mess of my own making. Agathiyar has and is trying his level best to bring me out of this mess beyond the state of Sakalar. In mapping the path and the journey, he had me stop all reading and discussion, hence clearing this vessel, and had me stay away from home and temple puja for some 13 years, only to bring me and fill me with the knowledge known to the Siddhas through my very first Nadi reading in 2002. With the coming of my gurus, in the physical form, Supramania Swami of Tiruvannamalai and Tavayogi Thangarasan Adigal of Kallar Ashram, they filled me in further and enlightened me with the former showing me guru Bakti or devotion, and the latter showing me Seva or service. Picking up all the methods and practices given, through the experiences gained and lessons learned I came to know that the Siddha path was simple by nature. A simple act of calling out their names catches and brings the attention of the Siddhas to fall on us. A simple act of performing libation or Abhisegam on their idols cools them down and pleases them. A simple act of performing the Homam goes a long way in bridging both worlds, ours and that of the Siddhas, bringing them down to sit among us. Simple means to tackle past Karma are given to us. Karma has either to be lived and experienced or exhausted by going on pilgrimages or burnt through rituals, or taken on by one's guru if he is willing. Why go through pain and suffering when the Siddhas have given us the means to subdue their effects? In performing Parikarams or remedies given to dilute and dissolve our past Karma, simply by going on these said pilgrimages and taking part in the rituals during puja, giving donations, and being kind and helpful to others, besides upholding the truth and all other high virtues, half the battle is won. With the grace of the divine, we beat the rest. The guru can take it on, too, if he is willing. The Siddhas, through Tavayogi, had given us all the tools needed to take our lives into our own hands and resolve all our problems amicably, without the need to seek elsewhere.
Agathiyar, who blessed my home with his arrival, became pretty comfortable with the name we gave it, Agathiyar Vanam Malaysia (AVM), taking after the hill where Tavayogi chose to pitch his hut, upon arriving from Sathuragiri, as dictated by Agathiyar to him. Later, in the Nadi, Agathiyar tagged my home as Gnana Kottam, while Lord Muruga renamed it as Agathiyar Tapovanam. My humble home, which took on these roles, has now come to evolve into a place of meditation and one of sitting in silence. The past days and weeks have been sheer bliss for no particular reason. Everything settled on its own. Peace and calm are felt. Silence and tranquility are sensed even amidst the noise and din in the neighborhood. This, I suppose, is our true nature. But sadly, we have covered ourselves with layers and layers of clothing that, with time, become painful and laborious to shed. After teaching me to let go of forms and names, Agathiyar, in bringing on a state of oneness which is that of a Jeevanmuktan, several days back, extolled that the next phase is one of "feeling" and "experiencing" Sivam or the vibration and knowing the Atma, as well. This song of Ramalinga Adigal sums it all up.
In bringing us together in puja after a lapse of some 5 years, last Sunday, 26th October 2025, asking us to carry out Sariyai and Kriyai, Agathiyar endorsed our desire to have the kids shower him by the act of performing the Abhisegam while the adults lit the Homam and chanted the Dhanvatri mantra in view of the current spell of influenza that was going around, concurrently. He led the day's puja further by leading some into Yoga, correcting the breathing of some devotees by asking them to perform Nadi Suddhi or Alternate Breathing, and had some others join him in meditation. It was truly an amazing day and one that will be remembered. A newly arrived couple has this to say about AVM and that day.
I never thought I would be able to sit in Agathiyar’s presence ever. I want to meditate in your place again if I get the chance. We were just there to find one Avadaiyappa to say hello, but were instead blessed with a beautiful opportunity to sit and meditate. It’s not every day one gets a chance to sit with a master, and he gave us all an opportunity on that day. Very few spaces I have visited have the level of consecration that your place has. You have done wonderfully in cultivating such an atmosphere, and through sheer devotion, you have enticed him to sit in your lovely home. Rituals are great tools to benefit everyone and are great, but the atmosphere created in your space to allow one to go within is priceless. The last time I came to your place, I was surprised. I thought I had gone in for about 10-15 minutes. Only on the drive back, Shalini told me that I had been in there for close to an hour. That itself is a miracle. It’s a blessing to meditate in the space you have created, sir. Really. It’s out of this world.
As famed musician AR Rahman says, all praise goes to Him, indeed, we are only mere tools in his hands doing what is tasked to us. In sharing them in writing, I begin to understand better what is said. It is not me preaching, but I am learning at the same time with fellow readers.
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