THAMBOOSAMY PILLAY IN MALAYA

In a Jeeva Nadi reading at Kallar Ashram, Agathiyar addressed five questions put forward by Surendaran Selvaratnam. Besides his career and personal life, Surendaran had asked to know about the history of the mysterious samadhi at the foothills of Batu Caves in Malaysia purportedly said to be that of one Mauna Guru Siddhar. Agathiyar explained that the saint in samadhi, was a devout devotee or bakta of Lord Murugan and had traveled to Batu Caves going into samadhi at the present spot. People used to call him Mauna Samy.

Agathiyar says, "Having performed tavam or austerities in the Himalayan range, a saint traveled through Burma to the limestone hills of Malaya. He installed my Guru (Lord Muruga), performed further austerities or tavam and gained Mukthi. He maintained silence for years and attained Siddhi. The locals called him Mauna Samy". Watch the video and audio recording of the reading at http://agathiyarvanam.blogspot.my/2015/03/satsang-with-siddha-heartbeat.html

Saravanan Palanisamy too did some research regarding Mauna Samy and his samadhi. See Saravanan's post at http://arulgnanajyothi.blogspot.com/2015/01/mouna-guru-sitthar-of-batu-caves.html

The Batu Caves is now a famous tourist attraction in Malaysia, with travel agencies bringing in busloads of tourist to the venue. The locals keep fit by running up the 272 steps that lead to the cave temple while devotees come out in droves to pay their homage and respect to Lord Muruga to witness and celebrate the annual Thaipusam festival held here.  

In 1878 an American zoologist by the name of William Temple Hornaday while collecting specimens in the limestone hills in the vicinity of Batu Caves, discovered this particular cave and came out in public to reveal about its existence. Batu Caves became popular after then. 14 years after its discovery, Kayaroganam Thamboosamy Pillay built a temple at the spot, in 1891. Pillai was captivated by the existence of a spear or vel-shaped entrance to the cave. He had a statue of Lord Muruga installed then. The Thaipusam festival was started the following year in 1892, and has since then become an annual event.

Pillay was a man of great stature who went all the way out to serve the Indians in the region. He was both a philanthropists, and a guardian of the Indian culture and language. He was soon to become a leader among the Indians in British Malaya.

Many years ago the English daily The Star carried a center spread on the monetary, structural and cultural contributions of K Thamboosamy Pillay, Loke Yew (a Chinese-born, business magnate, and philanthropist, regarded as the richest man in British Malaya during his time and who played a significant role in the growth of Kuala Lumpur) and Yap Kwan Seng (the last Chinese kapitan or appointed chiefs or headmen of the various ethnic communities during the British colonial rule in Kuala Lumpur) that left me stunned and amazed.

Pillay who lived from 1850 to 1902, although was born in Singapore spent most of his years in Malaya (present day Malaysia). His parents had migrated from Tamilnadu. Pillay studied at the Raffles Institution, the oldest center of learning in Singapore, founded in 1823 by Sir Stamford Raffles. After his studies he joined the famed law firm Woods and Davidson as an interpreter. Slowly he rose to the level of an assistant to James Guthrie Davidson. Pillay gained Davidson's trust and confidence.  In 1872, Davidson consented to taking up the position of the first British Resident to Selangor in Malaya where trouble in the form of Klang war was brewing. In 1875, Davidson invited along Pillay, now 25 years of age. Pillay was appointed the chief accountant (or clerk) at the treasury in Kuala Lumpur. 

When their was a shortage of manual workers to work on the Malayan railways and public works sector, Pillai was sent to India by the British government in Malaya to source immigrants to work in these fields. Noticing the convergence of hundreds of Indians from India at Kuala Lumpur, Pillay wanted to initiate a place of worship for them. He then built a temple for them beside a river, at the site of the present day Bangunan Pertanian, according to Malaysia Nanban. Pillay had to relocate the temple when the railway authorities wanted the land for their railway shed, promising to provide an alternative site for the temple. According to http://www.kuala-lumpur.ws, its stated that "originally situated near the Kuala Lumpur Railway Station, the temple was moved to its present site in 1885." 

With the consent of the then His Highness the Sultan of Selangor, the temple was relocated to Jalan Bandar, (present day Jalan Tun HS Lee). The Sultan laid the foundation stone for the temple at the same time declaring it as land allocated for the Indian community. In 1888 the thatched roof temple was replaced with one in stone. Pillay became the very first chairperson of the Devastanam. 

According to wikipedia.org, "The Sri Maha Mariamman Temple, was founded by Thamboosamy in 1873 and was initially used as a private shrine by the Pillai family. The family threw open the temple doors to the public in the late 1920s and eventually handed the management of the temple over to a board of trustees."

Besides building the said Sri Maha Mariamman temple, and taking its realm, Pillay added credit or punya balam by allowing a Shiva temple to be built on his land in Klang. Later he handed over the land to the temple trustees.

Wikipedia.org mentions that he together with Yap Kwan Seng contributed "a sizable amount of money to the building fund of St. Mary's Cathedral, Kuala Lumpur in 1893." Yap Kwan Seng's contribution and "his philanthropic deeds extended beyond Malaya and it is said that a year before he died in 1901, he donated the princely sum of ten thousand dollars towards famine relief in India, a gesture which surely qualifies as Malaysia’s first-ever effort at international humanitarian aid."

It is interesting to note that Yap Kwan Seng contributed towards the name of a place now popularly called Little India in Kuala Lumpur. Wikipedia.org states "As a businessman, he (Yap Kwan Seng) foresaw an increased demand for bricks in fast-growing Kuala Lumpur and established a kiln in a district which came to be called Brickfields, a name by which it is still known today."

In 1880 Pillai left the government sector to venture into his private businesses.  Pillay became a very successful industrialist. When dredging of tin ore was a lucrative business in Malaya, Pillay went into partnership with Loke Yew, another Chinese industrialist, to become the first Indian miner. He started the New Tin Mining company in Rawang in collaboration with Loke Yew. 

Pillay was also a government contractor. He was appointed as a justice of peace by the Malayan government, the first indian to have been honoured with such a prestigious title.

Pillay was one of those who instituted the famed Victoria Institution, having roped in Loke Yew and Yap Kwan Seng along. The Sultan of Selangor and the then British Resident WH Treacher donated towards their cause. According to https://en.wikipedia.org, "The school is named after Queen Victoria of the United Kingdom, and was established by the British to commemorate her golden jubilee."

"In the 1880s, Raffles Institution (RI) in Singapore flourished as an outstanding school. Some prominent community leaders, including the Sultan Abdul Samad, Kapitan Cina (Chinese Captain) of Kuala Lumpur, Yap Kwan Seng, towkay (or business magnate) Loke Yew, and Thamboosamy Pillay proposed to set up a similar school modeled after RI to provide a premier English-medium education for boys in Kuala Lumpur. With the support of the British Resident of Selangor, the foundation stone of the Victoria Institution was laid in 1893. The school opened in July 1894." 

Pillay past away in 1902 in Singapore while attending the board meeting of the Selangor (Singapore) Turf Club. His body was brought to the port at Klang by ship.

Several roads in British Malaya where named after him, including a Tamil school in Jalan Ipoh in Kuala Lumpur.

This article is based on and inspired by Tamil Daily Malaysia Nanban's edition of Gnayiru Nanban, on 27 September 2015 and the said Star Publications article.

For a more personal recollection of Pillay read http://www.thestar.com.my/News/Community/2013/11/29/Shedding-more-light-on-Thamboosamys-legacy/

Other Sources:
https://en.wikipedia.org/wiki/K._Thamboosamy_Pillay
https://en.wikipedia.org/wiki/William_Temple_Hornaday
http://eresources.nlb.gov.sg/newspapers/Digitised/Article/stweekly18910211.2.49.aspx
http://www.kuala-lumpur.ws/attractions/sri-mahamariamman-temple.htm#
https://en.wikipedia.org/wiki/Loke_Yew
https://en.wikipedia.org/wiki/Yap_Kwan_Seng
https://en.wikipedia.org/wiki/William_Hood_Treacher

A bust erected to commemorate and remember Pillay who built the temple at Batu Caves. In the background is the more recent statue of Lord Muruga. Photo courtesy of http://borneotip.blogspot.my/2011/05/batu-caves.html

SEVA FOR AGATHIYAR

Readers of Siddha Heartbeat would have been engaged in admiring the many posters posted regularly informing of the live streams from AVM. A dear soul took it upon himself to create these wonderful posters as a means of service or seva to Agathiyar. A medical student in Russia, with his tight schedules, yet he does it without fail. Siddha Heartbeat takes this opportunity to thank Stalin for his immense contribution and beautiful digital renderings.

Agathiyar Arul Kavasam

GRATITUDE

Nalini from Chennai has composed her expression of love and gratitude towards Agathiyar in the following wonderful poem pieces, with Poster Bala doing what best comes to him - create posters.

RISHIS & THEIR INDONESIAN COUNTERPARTS

Following the link that Uvaraj gave earlier, http://www.lersi.net/108-ruesi/, we come across an article when there is mention of Indonesian Rishis too. Comparison is made between the Thai Rishis and their Indonesian counterparts at http://www.lersi.net/2013/06/the-thai-lersi-and-the-indonesian-resi/

The article lays the groundwork by defining the terms first. 

The Thai word ‘lersi’ (or ‘ruesi’) and the Indonesian equivalent ‘resi’, are both derived from the Indian ‘ṛṣi’, or ‘rishi’. Originally it is a term used to define a seer. But since the seers spent most of their time in seclusion, society labelled them as reclusive, i.e. a hermit. The traditional hermit, then, is someone who stands outside of society, and devotes himself to the practice of world renunciation. He thus strives to attain liberation through performing ascetic practices, such as fasting, self-denial, yoga, meditation.

 Read further the said article that is both amusing and informative. 

INTRODUCTION TO TRADITIONAL CLASSIFICATION OF YOGA & KRIYA YOGA

Gowri R Varadhan, our guest writer, has graciously submitted to write a series on Yoga for Siddha Heartbeat. Gowri, a Yoga practitioner, having trained under the famed master Marshall Govindan, himself a student and disciple of Yogi Ramaiah, begins the series with an introduction to this science.

A short write up I came up with, on Yoga and its traditional classification. This is quite short and may not have sufficient information to interest the advanced souls. This was written mainly targeting people totally new to the fold of spirituality and Yoga, to give some basic idea. The ideas shared on Kriya yoga are mostly taken from Babaji's Kriya Yoga website as I didn't want to re-invent the wheel. The rest have been written based on my current understanding.

Introduction:

The term Yoga is quite commonly used these days across the world, and in many cases, used quite loosely. In the West, a common man understands Yoga as a system of physical exercises which involves stretching that originated from the East. Some associate Yoga with Hinduism and consider it a religious practice. But, this cannot be farther from truth. India being a land of multiple belief systems saw many of them incorporate some form of yoga as the means to reach the ultimate. This includes Shaivism, Vaishnavism, Buddhism, Jainism and Shaiva Siddhanta. 

In this article, I am attempting to give a simple overview of what is Yoga, what are the different types of yoga and what are its benefits beyond the physical aspect.

The Word:

The word Yoga comes from Sanskrit root ‘yog’ meaning to unite. To cut the long story short, we can consider that the term Yoga may refer to any practice that helps us to unite the mind, body and soul (atman). And it goes without saying that for this union to happen, the body-mind personality (ahamkara also known as ego) must be completely subdued. Here, the word ‘ego’ should not be read with the traditional meaning of a person’s self-worth, self-esteem or self-importance. Rather, the very identification of a person with his/her mind and body. Paramahamsa Yogananda, the author of Autobiography of a Yogi, defines ego as the delusion of identifying oneself with the mind and body.

So, essentially, all the different forms of yoga available must, by definition, help one to come out of such delusion to realize the divinity within. When this mistaken identity with the mind-body personality ends, one will realize that along with that ends all suffering and the person remains in a truly blissful state of joy. This clearly shows that Yoga is much more than mere stretching exercises done in a hot room with tight clothes. Its purpose is to ultimately drive the practitioner towards the ultimate goal of Self-Realization.

Various types of Yoga:

Although, in current times there are 1000s of various forms of Yoga, only the traditional categorization is considered for the purpose of this article. In the past, the paths taken to realize God/Self, (i.e. to shake-off the limited identity of body-mind consciousness and merge with the infinite, all-blissful cosmic consciousness), were divided into four major categories.

1. Karma Yoga
2. Bhakti Yoga
3. Raja Yoga
4. Gnana/Jnana Yoga

All these different types had one single motive: to eliminate ego-consciousness and to allow divine consciousness to descend. However, the means to achieving that varied as explained below. It cannot be emphasized enough that, among these, there is no single ‘Yoga’ better than the other. Depending on the maturity of the seeker, the path most suited for him would vary. In many cases, we would need a combination of two or more of these practices to progress in our search for Truth.

Also, these paths may look completely different to each other, seemingly having nothing in common. But that’s only at the surface level. In reality, they all lead us to the same Truth and meet at the point of Gnana where the seeker loses his ego-self and identifies with the universal Brahman. Nothing summarizes this better than Swami Vivekananda’s words:

“As different streams having different sources all mingle their waters in the sea, so different tendencies, various though they appear, crooked or straight, all lead to God.”

Karma Yoga – The path of Action:

‘Karma’ here refers simply to action or disciplined action. Karma yoga emphasizes the idea that one must perform his duties with utmost sincerity without being attached to the fruits of their actions. By performing one’s duties in this way, one can gradually develop a sense of detachment and thus eliminate ego-consciousness. This is exactly what Lord Krishna preached Arjuna in Bhagwad Gita. 

The word ‘Karma’ can represent selfless service to fellow beings. And in such service, we lose ourselves, our sense of ego and the sense of “I am the doer”.

Swami Vivekananda is a great example of Karma Yoga. Although he could have easily renounced and become a hermit, he chose to carry his Master’s message to every corner of the world. He dedicated his entire life for this purpose. And nothing signifies this better than his statement “I shall take 1000 rebirths to help a single man educated/enlightened.” This clearly shows that his own enlightenment was secondary to him.

Bhakti Yoga – The path of Devotion:

“Bhakti” is the path of devotion. It is much more than performing rituals and visiting temples/churches on auspicious days. In Bhakti, a devotee is emotionally longing for the divine. This is a yearning that is far more superior to any of their daily life needs. This is complete surrender. The devotee surrenders everything including their desires, fears, and life’s needs to the divine and do not want anything for themselves other than the divine. It can be noted that most Bhakts may not even have the desire to get enlightened and all they need is to be one with their object of devotion. Examples are Bhakt Meera, Alwars and Nayanmars of the south, Ram Das etc. In contemporary times, ISKCON is known to promote Bhakti Yoga. Nevertheless, it can be practiced by everyone by slowly cultivating such intense fervor towards one’s favorite deity.

A devotee would have one God/deity and would be deeply in love with that deity. It could be Krishna, Jesus, Rama, Shiva, Ganesha or Shakti or any others. In thought, word and deed, the devotee sees nothing but their God. Their emotional body is overflowing with the love for the divine. When they hear the name of their deity, they could burst into tears. They enjoy Bhajans or singing the praise of God. At the pinnacle, they no longer have a sense of themselves and their mind becomes completely absorbed in the divine, leading them to experience complete bliss and realize that their deity and their ‘Self’ are one and the same.

Raja Yoga – The Royal Path:

Raja yoga is considered as the royal path to realization. It is very systematic and requires continuous and dedicated effort by the sadhak. Raja Yoga, in some traditions simply called as Yoga is well explained by Patanjali in his Yoga Sutras. The 8 limbs of Ashtanga Yoga namely, Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi could be considered as the sequence of progression for a sadhak following the path of Raja Yoga. Here, the sadhak attempts to eliminate ego-consciousness by directly controlling that entity which gives raise to it – The Mind. The sadhak performs a number of activities such as Pranayama, Asana, meditation etc. and directly studies the nature of the mind, its roots, the 5 senses and their impact on the mind and how to stop their activity consciously. 

Patanjali defines Yoga as ‘Yoga chitta vritti nirodaha’. It means ‘Yoga is the cessation of the fluctuations arising within the sub-conscious’ (Source: Kriya Yoga Sutras of Patanjali and the Siddhas by Marshal Govindan). Hence, all the practices of Raja Yoga are aimed at the goal of disciplining the mind, quietening it and completely stopping its activities consciously and to be absorbed completely in the Self. Such a state is called Samadhi which is the goal of Raja Yoga. In Nirvikalpa Samadhi, the sadhak is in a state of complete cognitive absorption where he has totally lost the sense of personal ‘I’ and the body and is completely merged with the super conscious. This is the highest level of Samadhi where the sadhak transcends the time-space dimension and identifies completely with the para-brahman or the universal self or the super consciousness. When they bring such a state of continuous cognitive absorption to their daily lives, then it is known as Sahaja Nirvikalpa Samadhi in which the person is able to perform his day-to-day activities even when his mind is completely absorbed in the Heart.

A special form of Raja Yoga is called Kriya Kundalini Yoga about which we will see in detail in a separate section.

Gnana Yoga – The path of Wisdom:

“Control of mind by the control of breath is Yoga (Raja Yoga or Kriya yoga);
Control of breath by the control of mind is Gnana” – Sri Ramana Maharshi

In Gnana yoga, the term ‘Gnana’ itself signifies the goal. Gnana is the knowledge of Brahman or the universal self or Super Consciousness. According to Mandukya Upanishad, “Brahmavit Brahmaiva bhavati – The knower of Brahman becomes Brahman”

Thus, this appears to be a direct method to realize Para-brahman by diving straight into the nature of the self. The most common practice is self-enquiry, known in Sanskrit as atma-vichara. Here, the practitioner keeps asking the seemingly simple question, ‘Who am I?’ until he discerns and eliminates everything that is not the self, such as “I am not this body, I am not the 5 senses, I am not the mind etc.” It is not merely a mental exercise to keep repeating such statements or to repeat the mahavakyas such as ‘Aham Brahmasmi’ and ‘Tat tvam Asi’, but to consciously plunge deeper and deeper in to the source of awareness from which the very thought of ‘I’ emerges. When the mind is thus focused upon its own source, it gets absorbed and what remains is pure existence, pure awareness. That is when one becomes aware of being aware and the difference between the object known, the act of knowing and the knower ceases to exist. The practitioner remains as Sat-chit-ananda, in a state of pure bliss transcending subject- object relationship. In other words, the practitioner remains as the Universal self or Para-brahman.

The most well-known Gnana yogis are Adi Shankara in olden days and Sri Ramana Maharshi and Nisargadatta Maharaj of contemporary times. 

This is the most direct method. Sri Ramana Maharshi says, the path a person takes to realize the self may vary according to his maturity and fitness of mind, but one has to come to atma-vichara as the final step. He also re-iterates that although Gnana yoga might seem dry and abstract to a beginner, it is not so. As the soul ripens, the other aspects of yoga such as Bhakti and self-less service will come into the practitioner’s nature automatically.

Babaji’s Kriya Yoga

Babaji’s Kriya Yoga, as mentioned before, is a special form of Raja Yoga. It also includes aspects of other forms of yoga such as devotion as in bhakti, discipline of action as in Karma Yoga and focus on being with the Self/pure awareness as in Gnana. It is a scientific art of perfect God -Truth union and self-realization. It is an ancient form of practice preached to Arjuna by Lord Krishna and was lost over time. In the late 19th century, Mahavatar Babaji revived it as a synthesis of Patanjali`s yoga sutras and the practice of Kundalini yoga by the yoga Siddhars. Thus, he cleverly combined both the aspects of consciousness (Shiva) as in Patanjali`s Sutras and that of energy (Shakti) as in the practice of siddhas.

The word `Kriya` comes from the root word ‘kri’ meaning action. In this context, ‘Kriya’ refers to action with awareness. It is emphasized that all the practices in Babaji’s Kriya Yoga are performed with utmost awareness. The sadhana of BKY is a collection of 144 exercises and spiritual practices for Self realization and transformation in all of our five bodies: physical, vital, mental, intellectual and spiritual. Kriya Yoga is a 5 phased integral approach to attain God-realization. Each of them addresses one or more of the koshas. Koshas are the 5 sheaths or bodies of our existence. It is best explained in Vivekachoodamani written by Adi Shankara. 

The 5 bodies are as follows:

· Annamaya kosha - physical body
· Pranamaya Kosha - Vital/energy body (emotions)
· Manomaya Kosha - mental body (mind and thoughts)
· Vigyanamaya Kosha - intellectual body (abstract intellect)
· Anandamaya Kosha - spiritual body

The 5 phases of Kriya Yoga are as follows:

1. Kriya Hatha Yoga
2. Kriya Kundalini Pranayama
3. Kriya Dhyana Yoga
4. Kriya Mantra Yoga
5. Kriya Bhakti Yoga

Kriya Hatha Yoga: includes asanas, bandahs, and mudras, psycho-physical gestures, all of which bring about greater health, peace and the awakening the nadis or the energy channels, the chakras. Babaji has selected a particularly effective series of 18 postures, which are taught in stages and in pairs. The first objective of Kriya Hatha Yoga is deep physical and mental relaxation. The variety of asana grants flexibility, lightness and buoyancy in the body relieving us of many disorders. The practice of the 18 asana series awakens the energy centers along the spine and kundalini, our potential power and consciousness.

Kriya Kundalini Pranayama: is a powerful breathing technique to awaken one’s potential power and consciousness and to circulate it through the seven principal chakras between the base of the spine and the crown of the head. It deals more directly with the subtler vital parts of the nervous system. Ultimately these pranayama will awaken the sushumna and direct kundalini upward through it.

Kriya Dhyana Yoga: is a progressive series of meditation techniques to learn the scientific art of mastering the mind - to cleanse the subconscious, to develop concentration, mental clarity and vision, to awaken the intellectual, intuitive and creative faculties, and to bring about the breathless state of communion with God, "Samadhi" and Self-Realization. It aims to bring the truth realized in our inner consciousness into our waking consciousness and become effective there. The level of our consciousness determines the nature and quality of the life we live. So, rather than trying to stop thoughts and drop into a void, our meditations focus on dynamic methods of strengthening the power of the mind, the power of visualization and stimulate a ready flow of intuition and inspiration, which can be used in our life.

Kriya Mantra Yoga: The word Mantra comes from ‘man’ + ‘tra’, meaning to protect the mind. The silent mental repetition of subtle sounds becomes a substitute for the "I" - centered mental chatter and facilitates the accumulation of great amounts of energy. The mantra also cleanses habitual subconscious tendencies. These are powerful seed syllables to awaken the intuition, the intellect and the chakras. They mantras also serve as a direct means of establishing communication with higher beings such as Babaji and the 18 Siddhas. 

Kriya Bhakti Yoga: the cultivation of the soul’s aspiration for the Divine. It includes devotional activities and service to awaken unconditional love and spiritual bliss; it includes chanting and singing, ceremonies, pilgrimages, and worship. Gradually, all of one's activities become soaked with sweetness, as the "Beloved" is perceived in all.

Babaji's Kriya Yoga is a spiritual tradition, wherein one “wakes up” from “dreaming with one’s eyes open.”. Babaji's Kriya Yoga is a path of Self-realization which is comprehensive, as it integrates all of the dimensions of our life. It is a path of self discipline which enables one to live in the world with open-hearted compassion.

THE SIDDHAS & THEIR COUNTERPARTS

We had seen the mystical realm of the immortals or Siddhas based on the articles and links a friend from Slovenia sent me, in an earlier posts at http://agathiyarvanam.blogspot.in/2014/12/the-mystical-realm-of-immortals.html. If we saw a similar and parallel faith in China and Ireland, another friend Uvaraj sents in further interesting facts about the existence of these immortals in the Thai nation too.

While I was amazed to discover Daoist immortals, Xian, (the Sanskrit equivalent being ṛṣi [rishi]) and Irish 'Aes sídhe' just like the likes of Tamil Siddhas, in China and Ireland, respectively, Uvaraj throws in more light about the mystical Siddhas of Thailand through the following article sourced from http://www.lersi.net/108-ruesi/.

In the Thai Siddha tradition they are known as Reusi or Lersi. The term "Reusi" comes from the Sanskrit "Rishi" and denotes a seer, or in the Thai case, a practitioner of the esoteric sciences and meditation.

The legend of Highly Developed Beings has been told in different Mythologies and Cultures around the world. In Thailand there are also various legends of “Pu Wised”, or Lersi , Arahants or Yogis.

These Lersi are said to have possessed various powers, such as knowledge of herbal medicines, minerals, magical invocations, and supernatural abilities such as levitation, teleportation, alchemy, and mind reading. These beings with special powers are reputed to have lived recluse lives in the forest, on mountains, or in caves; practicing meditative skills and mental development using secret methods passed on from mouth to ear by their fore-goers/masters.

The Lersi; The Ruesi, or ‘Pra Rasi’ - Also called in India, the “Rishi”, Lersi is a word used to call people who possess mind powers, who practice the development of mind and it’s powers in various aspects. Even the Lord Buddha himself received teachings from the Lersi. 

The Ruesi are known to have attained various supernatural mind powers, such as: The ability to float and see the future, heal with forest herbs, voice powers (incantation and prana), talk with animals, read minds, and even teleportation, manipulation of the elements, alchemy and other miraculous forms of mastery of the environment.

Another translation for the word Ruesi, would be “Seer”.

The word Ruesi is associated with the thought of a secretive, mysterious hermit-like person who lives a solitary existence and dwells in a cave, the forest or in the mountains.

The real meaning of the word Ruesi, is “Seer”, meaning one with special abilities to see things that normal humans cannot perceive, such as vision of the three times (Past, Present & Future events). In ancient times, the Lersi composed texts, prayers, incantations and spells to invoke the Angelic beings. This was due to the fact that the Ruesi had practiced training their minds and raised their consciousness to the Samabhabhati level of Jhana. They could see things on higher planes that the normal human cannot, including being able to hear sounds from other dimensions that any normal person will never get to hear. This made listening to the Angelic Beings accessible.

When a Ruesi enters meditation and Samadhi, he will naturally experience visions and sounds that are created for him as a communication means by the Angelic Being that wishes to communicate with him. The words in the texts of the Rigveda, however, are not the words invented by the Ruesi; they are the words given to the Ruesi by the Gods or Angelic being as the Ruesi were in the meditative state.

Bhogar Siddha in Thailand.

Siddha Bhogar also known as Lersi Por Gae Dta Fai in Thailand spelled “Pho Kae Ta Fai”. One of the most well heard of Lersi in Thailand’s pantheon of Lersi figures is that of Por Gae Lersi Ta Fai. Por Gae Lersi Tai Fai appears in numerous legends and Myths as well as historical documents.

Many Thais recount that Por Gae was around 2000 years ago, meaning that this Lersi Hermit may have been able to extend his lifespan for up to one thousand years.

AGATHIYAR ARUT KAVASAM PART 1

Dr VM Jayapalan of Bangalore had penned a beautiful composition on Agathiyar and the Siddhas titled AGATHIYAR ARUT KAVASAM made available by Siddha Heartbeat at https://www.scribd.com/doc/282253033/Agathiyar-Arut-Kavasam

Agathiyar Arut Kavasam by Shanmugam Avadaiyappa

The Dr has released the ARUT KAVASAM in audio too, set to music by Subramani and sang by Sandhya.

KARMA

Nalini coined a beautiful prayer, made into a beautiful poster by Bala.

Poster by Bala

VINAYAGAR CHATURTHI

Today is Vinayagar Chaturthi and also Guru Naal. On 17 October 2010, Nadi Nool Aasan T.Ramesh called me in for a reading. I was surprised to hear Agathiyar speak about the Ganapathy puja conducted on Chaturthi.

Again today we at AVM shall dress Agathiyar's murthy as Lord Ganapathy and sing the praise of the Lord. Join us through the live stream at 7pm MST.

Vinayagar Agaval composed by Avvai is set to music and rendered beautifully by Pradeep Swaminathan at http://www.youtube.com/watch?v=VIhuJBj5QCE and http://www.youtube.com/watch?v=xJE1HFEKJ1w. Pradeep explains the significance of the Agaval and talks about his musical composition at http://www.youtube.com/watch?v=M1kXNc18Hj8.

See http://agathiyarvanam.blogspot.my/2014/01/vinagar-agaval-by-avvai.html

A MESSAGE

Mahin, who was with Bala and Dyalen at AVM today, sent in the following, just a moment ago. Mahin had summarized the 7 hour Satsang in these few words, which serves as a reminder for me too.

THE POWER OF MANTRAS

Poster by Bala Chandran Gunasekaran

Bala Chander Gunasekaran came up with the following verses detailing the efficacy of mantras.

அகத்தீசன் நாமமும் அருட்பெரும் ஜோதி நாமமும் சதா சர்வ காலமும் நம்முள் ஒலித்துக் கொண்டே இருக்க வேண்டும் . 

உருவேற்ற உருவேற்ற பல மாற்றங்களைக் கொண்டு வரும் ;

உருவேற்ற உருவேற்ற கவசமாக காத்து நிற்கும் ;

உருவேற்ற உருவேற்ற ஞான பாதைக்கு ஈட்டுச் செல்லும் ;

உருவேற்ற உருவேற்ற உன்னுள் இருக்கும் ஒளியை மறைத்து நிற்கும் திரைகள் விளக்கப் படும் ;

உருவேற்ற உருவேற்ற உன்னுள் இருக்கும் ஒளி பிரகாசமாகும் ; 

உருவேற்ற உருவேற்ற உன்னை நீ அறிவாய் ; 

உருவேற்ற உருவேற்ற அண்ட பிண்ட இரகசியம் அறிவாய் ;

உருவேற்ற உருவேற்ற அதுவும் நீயும் வேறில்லை என்பதை அறிவாய் .

- கு. பாலசந்திரன் -

Agatheesaan namamum Arutperum Jothi namamum sathaa sarva kaalamum nammul olitthu kondey irukke vendum ..

Uruvetra uruvetra pala maatrangalai kondu varum .. 

Uruvetra uruvetra kavasamaage kaatthu nitkkum , 

Uruvetra uruvetra , nyana paathaikku eettu sellum .

Uruvetra uruvetra unnul irukkum oliyai maraitthu nitkum thiraigal vilakke padum , 

Uruvetra uruvetra unnul irukkum oli piragaasamaagum , 

Uruvetra uruvetra unnai Nee arivaai .

Uruvetra uruvetra anda pinda ragasiyam arivaai . 

Uruvetra uruvetra athuvum neeyum veru illai yenbathai arivaai ..

- G. Bala Chandran - 

A PRAYER

Poster by Bala Chandran Gunasekaran

A devotee who watches Siddha Heartbeat's Live Stream without fail, wrote in the following prayer, a song from the soul.

விதியின் பயன் வலிக்கிறது அய்யா..

அகத்திசனே சரண் சரணம்

உண்மைபொருளே சரணம்

அய்யனே போற்றி போற்றி

அருள் பெற்ற தேவே போற்றி

மெய்யனே போற்றி போற்றி

மெய் சுடர் அணிந்தாய் போற்றி

மெய் குளிர உன்னை காண வேண்டுகிறேன் அகத்தீசா

உந்தன் திருநாமம் சொல்லிடவே வாழுகின்றேன் அகத்தீசா

என் பாவங்கள் நீங்கிடவே உந்தம் பாதம் பணிகின்றேன்

எந்தன் கர்ம வினைகளை நீங்கிடவே உந்தன் கடைக்கண் காணுகின்றேன்

நின் தயவால் ஜோதி தரிசனம் எப்போது?

நின் கருணையால் தனிபெருங்கருணை எப்போது?
கண் திறந்து பாரையா

எம்மை காத்திட வேணுமையா

பரிவட்ட அழகினில் அரசனாய்

என் ஆத்மா மலர வேணுமையா

என் பாவங்கள் நீங்கிடவே உந்தம் பாதம் பணிகின்றேன்

எந்தன் கர்ம வினைகளை நீங்கிடவே உந்தன் கடைக்கண் காணுகின்றேன்

என் அகம் குளிர நான் அகத்தியர் தரிசனம் பெறவேண்டும்

சித்தர்களின் துதி சொல்லும் போதும் அகத்தீசா..

நீர் தான் முன் வந்து நிற்கிறீர்

எனை ஆளும் அரசே

ஒளி வெள்ளத்தில் நின் தரிசனம்

அகத்தியர் தரிசனம் கண்டேன்

உன்னத தரிசனம் பெற்றேன்

கண் குளிர உன்னை கண்டேன் அகத்தீசா

அகத்தியர் தரிசனம் பாவ விமோசனம்

நெற்றியில் சந்தன திலகம்

நம் வாழ்வில் வெற்றி திலகம்

அய்யனே போற்றி போற்றி

ஓம் அகத்தீசாய நமஹ

Puja @ AVM

KARMA & MANTRAS PART 3

When Agathiyar revealed my past karma and the reason to take rebirth through the Nadi reading, I was grateful to him for several reasons.

I was grateful that I came to know about the existence of the Nadi. Dr Krishnan had mentioned about its existence to me the very first time in 1996, when I started frequenting his place to have my astrological chart interpreted and the future revealed. Later in 2002 Muralidaran Saminathan, a colleague revealed his experience in seeing his Nadi in 2000. Shortly I was having my very first Nadi reading too.

I was grateful that Agathiyar agreed to see me, providing a reading. I was told many never get the calling. Many after hearing about the Nadi, and making their way to have a reading, are turned away, empty handed and disappointed, when their Nadi cannot be located.  There was an instance where Agathiyar had a reading for an individual but refused to reveal about the individual and asked him to leave the premises.

I was grateful that Agathiyar mentioned my past karma and the reasons for taking birth, and subsequently showed me a way around it. I understand there were some instances where the individual is not provided an escape route but is told to endure the pain and suffering for reasons only known to Erai.

When Agathiyar revealed further events in numerous Nadi readings later, I was grateful that Agathiyar stayed with me in all my spiritual endeavors and guided me further.

When Agathiyar revealed about my family members in their Nadi reading and also mine, I was grateful that he had taken my family in too.

When Agathiyar blessed many exceptional devotees in their Nadi readings and sent them over to Agathiyar Vanam Malaysia, I was grateful that he had blessed this home with the presence of these selected souls.

When Agathiyar came to the aid of my daughters, wife and me, I was grateful that he stood by my family too in moments of trial.

When Agathiyar opened his eye during prayer, I was grateful that Agathiyar showed his presence and blessed our home.

When Tavayogi Thangarasan Adigal volunteered to take me to all the Siddha spots when I shared my Nadi reading with him, I was grateful to have gained a wonderful Guru.

When Tavayogi gave my family and me an avenue to lead the prayers at his ashram in Kallar, I was grateful that he had acknowledge our devotion.

When Supramania Swami brought his guru Yogi Ramsuratkumar to chant with us at his kudil in Thiruvannamalai, I was grateful to my Guru to provide an avenue for me to gain the Yogi's blessing.

Finally I am grateful that Agathiyar had brought us into his fold.

KARMA & MANTRAS PART 2

As the Brihadaranyaka Upanishad states, our prayer should be for Erai to lead us from the unreal to the Real; from darkness to the Light; and from the temporary to the Eternal.

Asatoma Sat Gamaya
Tamasoma Jyotir Gamaya
Mrityorma Anritam Gamaya

Lead me from the unreal to the Real
Lead me from the darkness to the Light
Lead me from the temporary to the Eternal

As determination or vairagyam is required to attain success in one's spiritual endeavor, reciting a mantra diligently, is also thought to be a form of determination. 

When I had stopped all forms of devotion for 14 years, after I realized I was more confused than enlightened by reading and putting into practice the teachings and practices from the numerous books, Agathiyar sends my nephew over to my home on 6 October 2001 to pass me a mantra, although at that moment I did not even have the tiniest inkling that it was from Agathiyar and neither had I heard about Agathiyar then.

My nephew asked me to sit opposite him at my altar and reminded me not to question the source of whatever he was to transmit to me. Sitting in the Padmasana pose, he closed his eyes. Suddenly his body shook. He asked that I repeat a mantra. He said it thrice as I repeated after him. When he came out of that trance like state, he asked that I get a rosary and chant the mantra daily. He told me not to reveal what had taken place then. Neither did he reveal anything about the transmission of the mantra.

As it was the period of Navarathtri celebrations, he called me to guide me further on the hymns that I was to sing and the diet I was to follow during the rest of Navarathtri. Later he came by again and passed me a painting of Lord Dhakshanamurthy to be kept at my altar and worshiped. He told me I shall meet my guru in a years time. 

I had already left behind all forms of devotion and piety then. But surprisingly when he guided me that day, I consented and was determined to carry out his dictates. Unquestioningly, I followed every thing he said.

After a couple of years, on 24 December 2005, my nephew revealed the source of the mantra. The mantra he gave me was AUM NAMO BHAGAVATHEY VASU DEVAAYA NAMA. He said it was from Agathiyar. 

This mantra is mentioned in an extract from the English translation of the book KRIYA YOGA VIJNAN - THE SCIENCE OF KRIYA YOGA, the original by Saint Lahari Mahasaya. 

Lahari Mahasaya has named this sadhana omkar kriya. This is essentially a pranayama and the basis is the Vasudeva mantra. The sastras have propounded that the Vasudeva mantra is an omniscient mantra. When a sadhaka starts comprehending his awareness as one with the mantra then he becomes omniscient himself. Then his attainment shall be - I am this omniscient Vasudeva. In the Gita it is stated in the very last of all births, the man of wisdom worships me, realizing that all is Vasudeva. Rare indeed is the soul. Then do namaskar to theself.

In THE HIDDEN MYSTERIES OF KUNDALINI written by R Venu Gopalan, the author explains that this mantra is recited for balancing the Vishnu Granti. 

This is the maha mantra of Lord Krishna. Its benefits are as follows: The nadis of the heartchakra is cleansed. It balances the heart chakra. Continuous practice of this meditation on this mantra helps in purification of the thinking process. It also helps in dissolving all the past karmic deeds for a better future. The Vishnu Granti adds obstructions for the sadhaka keeping one under the wraps of attachment, bondage, leading to the process of selfishness and supra ego.

In a book on Saint Dhruva, it is mentioned that this mantra was given to Dhruva by Saint Naradar who initiated Dhruva into the mysteries of yoga and meditation leading to samadhi. 

Naradar taught Dhruva the practice of pranayama by inhaling, exhaling, and holding the breath. He taught Dhruva to overcome thought fluctuations with the help of breath control. Naradar also taught Dhruva to meditate on Vishnu in the sanctuary of his heart repeating the Lord’s name mentally and offer prayers and worship. He advised Dhruva to go to Madhuvana for tapas because it was a sacred place where vibrations prevailed, which would help him in his sadhana and Samadhi.

When I did meet my guru in 2003 as mentioned through my nephew, Supramania Swami delivered a mantra to me as a parting gift. It was HARA HARA SIVA SIVA SIVASIVAAYA NAMASIVAYA SIVAYA NAMA AUM. He told me to chant it 100,000 times. I started chanting the mantra diligently and with determination although I am not certain if I had achieved that number. 

When I mentioned to Dr Krishnan that I was asked to worship Agathiyar and the Siddhas, the renowned astrologer and Siddha medicine practitioner, passed me a yantra to worship and later a mantra. The yantra and matra was that of Agathiyar, AUM SING VANG ANG UNG MANG MAHATHUVAM PORUNTHIYA AGATHIYAR THIRUVADIGAL POTRI. I was told this mantra would link me to Agathiyar, who would immediately turn his attention on anyone who chants his name. I continued chanting the mantra daily and worshiping the yantra during full moon and new moon.

When I met Tavayogi Thangarasan Adigal in Malaysia in 2005, and told him that Agathiyar wanted me to come into the fold of the Siddhas, Tavayogi arranged to give me and my wife, besides 8 others, a mantra, the same evening. He told all those present not to reveal the mantra. It was AUM SIM VAM AM UM MUM AGATHEESAYA NAMA. My wife and I started chanting the mantra.

When I revisited Supramania Swami in 2005, he initiated me on his Guru Yogi Ramsuratkumar's mantra. It was nightfall and Swami led me into a prayer, chanting his Guru's name, that went YOGI RAMSURATKUMARA, YOGI RAMSURATKUMARA, YOGI RAMSURATKUMARA, JAYAGURURAAYA. After about 20 minutes into the recitation, I heard a third voice singing along. After returning from visiting Tavayogi at Kallar, Supramania Swami reminded me of the incident. I had wanted to ask him immediately after the chanting had ended but forgot entirely. I asked Swami who it was and he laughed aloud, replying that the Yogi was with us too, chanting his mantra!

Subsequently when I arrived at Kallar on Tavayogi's invitation, he passed me another mantra just before I returned to Malaysia. It was a mantra to be repeated silently as I inhaled and exhaled my breath. He told me to put it into practice and slowly increase the duration of inhalation and exhalation.

Agathiyar when he came to my home in the form of a bronze statue asked that we chant his mantra 100,000 times. As it was Agathiyar's Jayanthi and Guru Puja too, relatives, friends, and devotees got together and chanted AUM AGATHEESAYA NAMA. I timed the duration of our chant. We only managed 45,000 before we lost our voices. But the most compassionate Agathiyar in the next Nadi reading said that he had accepted our prayers.

Agathiyar in his Nadappu Aasi Nigandu Nadi.Nadi reading on 19.4.2011, surprises me further by revealing yet another mantra, his Moola mantra, to be chanted and also to be shared with all. Agathiyar explains the benefits derived by chanting this mantra. Here is the translation of the portion of the Nadi related to this revelation.

For the purpose of gaining joy in the family and mankind on the whole,
I reveal a magnificent moola mantra of mine, to be chanted daily,
Mankind will gain if chanted, All shall gain good health and all other gains,
Victory without hurdles shall one meet, Miracles and Joy will come your way,

Thus I reveal,

AUM SRIM AUM SARGURU PATHAMAY,

SAABA PAABA VIMOCHANAM,

ROWGA AHUNGAARA THUR VIMOCHANAM,

SARVA DEVA SAGALA SIDDHA OLI RUPAM,

SARGURUWAY AUM AGASTHIYA KIRANTHA KARTHAAYA NAMA

ஓம் ஸ்ரீம் ஓம்
சற்குரு பதமே
சாப பாவ விமோசனம்
ரோக அகங்கார துர்விமோசனம்
சர்வ தேவ சகல சித்த
ஓளி ரூபம்
சற்குருவே ஓம் அகஸ்திய
கிரந்த கர்தாய நம

By chanting thus and conducting prayers, All shall gain Bliss (Yegantha Nilai),
By chanting this mantra, Joy (Anandha Jyothi) shall rise in all and
Grace (Arul Jhothi) shall be seen and felt.

Here is the video of the above said mantra at http://www.youtube.com/watch?v=PjnC0DyqSsw

Later Agathiyar explained the efficacy of chanting Lord Muruga’s name, and asked that I continue chanting MURUGA, MURUGA.

Some time later Agathiyar encouraged me to recite Ramalinga Adigal’s Arutperunjyoti mantra too, mentioning that it was the Maha mantra. The family began to recite ARUTPERUNJYOTHI ARUTPERUNJYOTHI TANI PERUNG KARUNAI ARUTPERUNJYOTHI

Agathiyar reveals the reason for asking to put in a particular number of chants of these mantras. Aknowledging that the mind is difficult to subdue, Agathiyar says that it is with the hope, that along the way, at any one moment, man's mind might become still and engage and merge with Erai. 

Agathiyar says man's prayers will materialize when and if: he has been chanting a mantra, any mantra of a deity for years; has attained a certain level or stage on the spiritual path; when his soul or Atma has gain Sakti; if he performs the recitation of the mantra without self interests; and when his mind is concentrated on the mantra. The duration it takes for a mantra to release its potent power, is again dependent on the individual.

KARMA & MANTRAS PART 1

True to C. Rajagopalachari's beautiful line from his devotional rendition towards Lord Krishna, "Kurai Ondrum Illai Marai Moorthy Kanna, Kurai Ondrum Illai Kanna", the almighty or Erai has created everything fine. Erai has a wonderful mechanism in place that dictates what man deserves according to his actions. It is called the law of action and reaction or Karma which simply put is, "You reap what you sow".

Life is full of choices. Erai gave man freedom to do as he pleased, but Maya or illusion, a byproduct of karma, blinds him. Man chose to do harm rather then good. As a result he had to pay the price. The very freedom of choice became the cause of his downfall. 

Karma comes into play the very moment man is given a choice to do good or otherwise. Karma is alike having caught in quicksand. While one tries to get out of the danger, he finds himself sinking further and further. The only way out is to catch hold of Erai's hand and be brought out of the predicament or danger. All hope is not lost. Agathiyar tells us not to fear. As karma is like a shadow continuously following us, Agathiyar asks his children to indulge in prayers, go on pilgrimages, increase the acts of doing dharma, and by doing so one increases his good merits that help counter his bad deeds. With determination and by upholding Dharma, charity and devotion, and getting a good grip of Erai's hand, he will find himself out of this danger. By upholding dharma, honesty, good virtues, and going on pilgrimages, and conducting prayers, man would attain peace and comfort as expected, as the ill effects of karma wears off due to the good acts that he undertakes to counter the bad karma. Man needs to expand himself; to live for others rather then himself; and to be of service to others rather than caring solely for his needs.

But man at times is puzzled that even after: conducting or performing whatever prayers he is directed to do so; going on numerous pilgrimages; the enormous charity and good acts he does; and the extensive austerities or tavam he performs, he is still affected by karma. Agathiyar clears the air reminding us that there are karma that can be forgiven and also those that are not forgiven.

Karma comes in the form of ignorance. Man has to come to an understanding and acceptance of Karma. When we complain about something, or make a judgement, of right and wrong, we are indirectly saying that the system put into place to oversee the effective functioning of all karma created by mankind is inefficient, hence questioning the very intelligence of Erai.

The simplest way to overcome one's karma is to face it boldly. Agathiyar asks that one take on the karma and face these hardships willingly, while he promises to stay at his side and take care of him. Even if karma subjugates man, Agathiyar explains that Erai can subjugate the very karma that subjugates man. As such one has to hold on to Erai to help him come out of this rut.

Once man begins to realize that he cannot escape from the clutches of karma without comprehending fully the why, when, how and where of karma and without correct understanding of the reasons for a tragic turn of events and accepting it and going with the flow, he should then take the initiative to live life accordingly, in total awareness of what he is doing, from moment to moment. With constant awareness of all his doings, he shall be on the way to reducing, or avoiding creating fresh and new karma.

Man begins to attain enlightenment the moment he starts to believe that there is rebirth and that rebirth is a result of karma. Along the way the numerous experiences he goes through will shape his thinking and understanding. These experiences can either bring spiritual  advancement  or lead him into further darkness. 

Man needs to arrests not only his immediate karma but the karma of his past seven births. Besides these he has to shoulder the karma of his ancestors too - 21 generations. That is the extent of karma he has to work on. Here is where mantras come to his aid.

SIDDHAR PUJA & THE REMOVAL OF KARMA

Saravanan Palanisamy posted a beautiful piece on Karma and its removal on his blog http://arulgnanajyothi.blogspot.my/2015/09/removal-of-karma.html

Its translation being as follows:

Birth is the fruit of the tree of Karma,

The seed you sowed becomes the present birth,

If you had not sowed the seed would there be a rebirth?,

Seek out Kumban (Agathiyar) for a way or path to break the cycle of birth.

Thus Agathiyar spoke of the ways to end Karma,

Carry out his magnificent Siddhar Puja,

If you forget not to perform Dharma together with Puja,

Karma will evade you and visions shall one gain.

Karma shall foil your very efforts to end Karma itself,

Catch hold of Kumban's feet firmly,

If you are fully satisfied upon having reached Agathiyar's feet,

Its a promise that Pothigai Muni (Agathiyar) will come to envelope you.

வினை அறுத்தல் 

(Removal of Karma)

பாரப்பா பிறவியதை வினை மரத்தின் பழமென்று 

முன்னம் நீ போட்ட விதை இப்பிறவி என்றாச்சே 

விதைக்காமல் நீ இருந்தால் பிறவியது ஏதப்பா? 

பிறவி அறுக்க மார்க்கம் காண நாடிடுவாய் கும்பனையே!

Paarappaa piraviyathai vinai maratthin pazhamendru
Munnam nee poatta vithai ippiravi yendraaceh
Vithaikkaamal nee irunthaal piraviyathu yeathappaa?
Piravi arukka maargam kaana naadiduvaai Kumbanaiyeh!


செப்பினார் கும்பனும் வினை அறுக்கும் உபாயத்தை
செய்திடுவாய் மகத்தான சித்தர்களின் பூசை தன்னை
பூசையோடு தர்மம் செய்ய மறவாமல் நீ இருந்தால்
வினையது விளகுமப்பா காட்சிகளும் கிட்டிடுமே!

Seppinaar kumbanum vinai arukkum ubaayatthai
Seithiduvaai magatthaana sitthargalin poosai thannai
Poosaiyoadu tharmam seiya maravaamal nee irunthaal
Vinaiyathu vilagumappaa kaatchigalum kittidumeh!


வினையறுக்கும் முயற்சி தன்னை வினையதுவே பாழாக்கும்
திடமாக நீ இருந்து கும்பனடி பற்றிடுக
அகத்தியனின் திருவடியே போதுமென்று நீ இருந்தால்
சத்தியமாய் வந்துன்னை ஆட்கொள்வார் பொதிகை முனி!

Vinaiyarukkum muyarchi thannai vinaiyathuveh paazhaakkum
Thidamaaga nee irunthu Kumbanadi patriduga
Agatthiyanin thiruvadiyeh poathumendru nee irunthaal
Satthiyamaai vanthunnai aatkolvaar Pothigai Muni!

AGATHIYAR IS HERE TO HELP

Agathiyar is here to help. All that he ask for is to worship him, the Siddhas and Erai. He ask that we light a lamp or agal vilakku and state our problems to him. He promises to look into our sorrows and miseries and provide a solution; help rectify our karma and bring about positive changes; and eventually light up our lives - showering happiness, joy and bliss. 

Agathiyar continues to amaze me till today. My journey with him started after I read the Kaanda Nadi for the very first time in 2002. When I followed every word of his, he moved into my home, my heart and my soul. Today we worship him in the form of a bronze idol, made on his directive. In return he has blessed me and my family and all devotees who turn up at AVM to pay their respects to him.

Beginning from my 31st Nadi reading on 8 December 2008, Agathiyar starts to mention about his temple, something he told me in my very first reading on 14 December 2002. In this reading Agathiyar mentions that he had already received Sundara Arumugam's consent to install him at the yet to be built Jegathguru Sri Raghavendra Mritiga Brindavanam in Ipoh (The Brindavanam has since then been built and inaugurated) and I was to install Agathiyar there. Agathiyar's statue, commissioned and made in Swamimalai, was delivered on 2nd January 2010.

When I followed his directives with dedication, Agathiyar chose not to move to the Mrithiga Brindavanam but remain at my home, which we named Agathiyar Vanam Malaysia (AVM). Agathiyar in the latest Nadi reading on 29 August 2015, my 51st, as usual, compliments us on the puja conducted at AVM. 

Agathiyar has moved many souls to tears with his compassion and love. Devotees of AVM have each a story to tell. Similarly many have wrote in to Siddha Heartbeat sharing their wonderful experiences with readers.

Agathiyar has guided many through his Nadi reading too. Agathiyar had instructed many devotees to install his statue in their homes too. Agathiyar continues to bless them and all those who come seeking him.

SEEKING AGATHIYAR'S GRACE PART 4

Balachandran Gunasekaran, Dyalen Muniandi, Uva and Master Arunan returned from a fulfilling pilgrimage to abodes of Agathiyar and the Siddhas recently. Please join them and Siddha Heartbeat on a tour of their pilgrimage.

No words are required to describe the amount of devotion these children of Agathiyar have towards the Divine Father. These photos of Kalyana Theertam tell the story.

This happens to be the 800th post on Siddha Heartbeat. I cannot imagine coming this far. It would definitely not be possible to carrying on posting without the assistance of AVM members and friends of Siddha Heartbeat who keep traveling and passing me materials suitable for this blog. I take this opportunity to thank them. I eagerly await more adventures and materials from them.

Dyalen

Bala

Uva

Arunan

Agathiyar & Lobha Ma at Kalyana Theertam

The picturesque surrounding

THE SRI SRI RADHA KRISHNA TEMPLE OF DEVOTION & UNDERSTANDING

Yogita shared several photos she took during the opening of the Sri Sri Radha Krishna Temple of Devotion & Understanding in Malaysia recently.

See

http://www.iskconmalaysia.com/profiles/blogs/sri-sri-radha-krishna-temple-is-penang-s-newest-landmark,
http://www.iskconmalaysia.com/video/aerial-view-of-sri-sri-radha-krishna-temple-prai-penang,
http://www.malaysiantemples.com/2012/11/sri-radha-krsna-temple-prai-penang.html

Picture courtesy of http://www.malaysiantemples.com/2012/11/sri-radha-krsna-temple-prai-penang.html

Picture courtesy of http://www.malaysiantemples.com/2012/11/sri-radha-krsna-temple-prai-penang.html

SEEKING AGATHIYAR'S GRACE PART 3

Balachandran Gunasekaran, Dyalen Muniandi, Uva and Master Arunan returned from a fulfilling pilgrimage to abodes of Agathiyar and the Siddhas recently. Please join them and Siddha Heartbeat on a tour of their pilgrimage.