Today I stand before your dear Agathiya, humbled by your teachings, hands folded in submission to you, not having any desires, nor plans, and ready to listen to your dictate for the next task. How can I pay back to you for all the great things you have showered on this soul?
Witnessing all the things that take place around and within me, often I tend to question "Who are you?"
Yes, who are you? Just as Tavayogi Thangarasan Adigal and Gowri Arumugam had penned the line "Yarappa Nee Konjum Sollappa" for the song "Karunai Vizhiyal" from the album "Agathiyar Geetham", this question pops up in all over conversations these days. We are amazed at witnessing all of your doings and how you have come to be a part and parcel of our lives.
When I came to you in the beginning, I had to depend on the organizations affiliated to you and the materials published by them for guidance.
I had to rely on books that were scarcely available then for further information on you and your path. Flipping through the numerous books on you, I find the same information duplicated again and again.
When I do a search about you on the net now, with this wonderful medium, I find the same repetitious pieces of news, often copied and pasted and shared over and over again.
Many have churned out the same episodes supposedly from your life story year upon year, from blog to blog and from book to book. Often I have questioned the originality and authenticity of these pieces.
The learned having read through your scriptures tell us many things relating to you that are beyond common logic and beyond my understanding.
If at all someone can provide me with a clear and correct explanation about these verses, it has to be the author himself - which is you. Only you can tell us what you meant in these scriptures of yours. Any translation by another would not justify your marvelous work, and be at risk of having the translator understand and interpret wrongly and the possibility of being his opinion too.
So how can I know you unless you reveal yourself to me? Although I am grateful to you for sharing bits and pieces of the grand puzzle through the Nadi often at the most appropriate moments when we desperately needed answers to our doubts and questions, but can't you relate the whole story in full, giving us a complete picture on creation, life, the soul, the spirit and numerous other matters?
Although you have mentioned to us, "Of what use is that knowledge to you?" to several of our inquisitive and probing questions, I pray that hopefully some day you shall share your life story with me too so that I, in return for your kindness, can share it on this blog for all to know.
In a lighter vein, anyone who shared their story with me is quick to add, "Please do not put it up on your blog."
For one who had lots of bookish knowledge on religion and spiritualism, you made me drop the baggage of accumulated knowledge at the nick of time, saving me from going berserk and cuckoo. Fearing all the passion and extreme devotion I carried with me, would do me more harm rather then good, you removed me from the existing and conducive environment by transferring me to the city and to an adverse environment, forcibly making me discontinue all the rituals and practices that I had engaged in earlier. You found me a wonderful life mate, someone who would be devoted to you too in the years to come.
After a cooling off period of 14 long years, you came back into my life through Vasudeva's mantra and having me worship Dhakshanmurthy and Mother Goddess in all her three forms, promising me that I shall meet my Guru in a years time. I am grateful to you for coming to me in disguise and passing on your blessings in the confines of my small home that fateful day, Saturday 6 October 2001. Today as I recall this and more events, I am reminded of Nakirar's yearning in his "Vinayagar Thiruagaval", to just sit in silence with his Guru in solitude and absorbing him.
Although there was no explanation given for the whole mysterious happening that day, I soon received answers when I happened to come across this Vasudeva mantra being mentioned in an article on the net. It was an extract from an English translation of "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 the self.
In "The Hidden Mysteries of Kundalini", Jain Publishers, New Delhi, 2001, R Venu Gopalan, 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 heart chakra 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 meant for young readers, 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.
Little did I realize that in years to come I too shall visit various pilgrimage spots to experience the presence of the Siddhas upon your advise through the Nadi. Neither did I foresee that one day Tavayogi Thangarasan Adigal would reveal to me a similar Pranayama practice at his Kallar ashram.
You showed me my very first and very own Guru, Supramania Swami exactly a year after, through yet another series of mysterious turn of events. Driving my wife to suggests a horoscope reading for my daughter just as I was about to get on the cab to the airport for my flight to India; bringing the appointed chauffeur to fall sick and replacing him with Devendran; bringing my maiden pilgrimage to India to an end a day earlier; having Devendran bring me to meet his uncle for the said horoscope reading; and on the pretext of charting a horoscope, leading me to my Guru, an astrologer and a householder, Supramania Swami - a Gnani, a disciple of Yogi Ramsuratkumar, Poondi Mahan, Kollimalai Swami, Santhanantha Swami and his own father Jayaram Pillai.
You had Supramania Swami ignite the flame of devotion in me 15 years back. I am grateful that Supramania Swami could spend those 5 hours of bliss with me, on that day, Thursday 11 September 2003. I am reminded again of Nakirar's yearning in his "Vinayagar Thiruagaval", to just sit in silence with his Guru in solitude and absorbing him.
Then you sent Tavayogi Thangarasan Adigal over to my shores to nurture the flame in me, keeping it burning over the past 13 years. I am grateful that Tavayogi had the time to see me that blissful day in August of 2005. Soon I was to meet him often and spend more valuable and treasurable moments that again remind me of Nakirar and his bid.
I remember how you personally took charge of my life too although you had sent two wonderful Gurus along. After the 14 years of exile (vanavasam), I shiver to think how you came to acclaim me (atkondai) through my nephew and Vasudeva's mantra.
I remember your invitation to come to your path in my very first Nadi reading. I remember how painstakingly you revealed my past and its hidden secrets. I recall all those revelations and reasoning you gave for all that was taking place and had taken place till then. I am grateful to you for having the time to see me that day, on 14 December 2002, again another fateful day.
I am grateful to all the guidance from you in the Nadi, some 52 personal Nadi readings, where you mentioned the ways and means, the remedies and atonement, and repayment for setting right the scale of justice and to help me come out of my past karma and the life changing and useful advice on what I was to avoid doing further to break the endless chain of karma.
I am grateful to you for introducing the ritual of lighting the sacrificial fire or homa that helps contain or rid ones karma, removes obstacles, heals the sick, and extends the lifespan, in my home, through a directive from Tavayogi.
I am grateful to you for having come into my life as a murthi or beautiful statue, gracing my home and blessing us, finally opening your eyes in this statue, beyond our expectation and beyond all reasoning and logic.
I am grateful to you for all the numerous episodes that took place in my life and that of others, that served as little pointers and a lesson and a learning curve too, again serving as a reminder to me not to indulge or covert, pine for, and desire for them.
I am grateful to you for guiding me with simple techniques, lessons and practices along the way, preparing this body and mind to receive further blessings. Although you only very briefly mentioned them in the Nadi readings, but you provided for more information regarding them through other avenues and means.
I remember vividly the very first yogic practice you gave me that was the Nadi Sudhi, that brings clarity and clears the nasal channel, keeping the body fit to receive further practices. I learnt that the Siddhas recommend this practice that purifies the nerves through alternate nostril breathing. Once the nerves are purified then pranayama can be performed efficiently. Swami Vivekananda in his book, "Raja Yoga - Conquering the Internal Nature", Advaita Ashrama, Calcutta, 1998, guides us on Nadi Sudhi,
Stopping the right nostril with the thumb, through the left nostril fill in air, according to capacity; then, without any interval, throw the air out through the right nostril, closing the left one. Again inhaling through the right nostril eject through the left; practicing this three or five times at four hours of the day, before dawn, during midday, in the evening, and at midnight, in fifteen days or a month purity of the nerves is attained; then begins pranayama.
Swami Rajarshi Muni too recommends alternate nostril breathing as did Swami Vivekananda.
This is considered a powerful exercise in creating pranaprabalya, or the strengthening of prana, as well as the purification of the nadis. The more pranayama is done, the more prana is stored in the kanda.
Rajarshi clarifies further,
… prana travels through the subtle body by means of subtle channels known as Ida and pingala. These subtle channels, like the gross air passage, have their upper ends at the openings of the left and right nostrils. However, they do not end up in the lungs like the respiratory system of the gross body. Instead they run down to a bulbous subtle structure (kanda) situated about three inches below the navel of the gross body.
R. Venu Gopalan explains in his book, "The Hidden Mysteries of Kundalini",
The origin of the nadis is called kanda. All the important nadis emerge from this astral centre and do the major activity of carrying the prana.
B. K. S. Iyengar in his "Light on Pranamaya", HarperCollins Publishers, India, 2004, says,
The practice of pranayama helps to cleanse the nadis, which are tubular organs of the subtle body through which energy flows. The respiratory system is the gateway to purifying the body, mind and intellect. The key to this is pranayama.
Rajarishi says when prana is regulated and properly directed, it can charge the various parts of the body, purifying and rejuvenating them. He quotes the Yoga Chudamani Upanishad in his book "Yoga The Ultimate Attainment", Jaico Publishing House, 2004, explaining clearly the difference between oxygen intake and prana intake.
From prakriti's inexhaustible reservoir the human body draws prana for carrying out its biological functions throughout its lifespan. Prana is extracted from prakriti as subtle energy. When stored in the human apparatus, it acts as the essential power source for carrying out bodily functions. Oxygen is capable of sustaining only the gross body, while the vital force nourishes and sustains the subtle body. This vital force flows through the channels of the subtle body and can rejuvenate even the gross body, increasing its longevity.
In a footnote in his book "Autobiography of a Yogi", Self Realization Fellowship, 1990, Paramahansa Yogananda mentions that atoms and electrons are blind forces, while prana is relatively and inherently intelligent.
The pranic life-trons in the spermatozoa and ova, for instance, guide the development of the embryo according to a karmic design.
Offering the inhaling breath into the exhaling breath and offering the exhaling breath into the inhaling breath, the yogi neutralizes both breaths; thus he releases prana from the heart and brings life force under his control.
He mentions that a yogi's body loses its grossness after use of certain pranayama.
Dear Agathiya, of the many practices that you extolled that were carried out by your fellow Siddhas and the pranayama or breathing techniques you mentioned, reminding me that both Ganapathy and Buddha were great exponents in Vasi, I have only now come to learn of their inner meanings and benefits. For instance while watching a documentary "The Yogis of Tibet" at
https://www.youtube.com/watch?v=XGKy2pN_d4k&index=201&list=WL&t=1046s I found out the inner value of these practices explained clearly by a Lama.
As an antidote to conquering very strong emotions we would resort to doing the 7 fold meditation. There are different wind energies inside a human person.
In one posture the wind that enables us to excrete waste enters the central nerve channel eliminating some of the negative emotions.
When you broaden your shoulders and sit upright the nerve or vein related to winds enter and get rid of ignorance.
When your neck is slightly bent downwards at an angle and you touch the top of your tongue on the palate the fire related wind dissipates desire.
When you lower your eye a bit so you almost see the tip of your nose the space related wind enters and gets rid of egocentric pride.
When you sit cross legged and remain in single pointed concentration water related wind enters and helps get rid of jealousy.
These postures are a very good method of getting rid of some of the negative emotions.
R. R Diwakar in his foreword to B K S Iyengar's "Light on Pranayama", HarperCollins Publishers, India, 2004, speaks about the various winds as detailed by the Lama.
.. In yoga, prana (in all its five aspects in man of prana, apana, vyana, udana and samana) is the very essence of the energizing principle of the animate and inanimate world. It pervades the whole universe. In addition, pranayama means the full control of that energizing principle in one's own being by a certain discipline. This discipline aims not only at good health, an equilibrium in the physical and vital energies, but also the purification of the whole nervous system in order to make it more capable of responding to the will of the yogi in controlling the sense urges, and in making the mental powers more subtle and sensitive to the call of the evolutionary urge, the higher divine nature in man.
Vivekananda stresses the importance of continuously working on these practices.
Simply listening to explanations and theories will not do. With practice, within a few days a little glimpse will come, enough to give one encouragement and hope. We shall gradually see the reasons for each exercise and what forces in the body are set in motion. All things will come to us, but it requires constant practice. No amount of reasoning which I can give you will be proof to you, until you have demonstrated it for yourselves. As soon as you begin to feel these currents in motion all over you, doubts will vanish, but it requires hard practice everyday.
True to his words I came to know "the reasons for each exercise and what forces in the body are set in motion" through my personal experiences that were further reinforced through further reading on the subject.
Vivekananda reminds us that the aim, the end, the goal of all this training is liberation of the soul and absolute control of nature. Man alone attains perfection, not even the Devas says the Swami. The human birth is necessary to free oneself. Hence he says that the body is the best instrument we have to achieve this purpose. Thus he stresses that the body has to be kept fit.
Swami Rajarshi Muni agrees with Vivekananda and Siddha Avvai and Sankara that the human body is the only fit vehicle for seekers who wish to tread the path of conscious spiritual evolution.
Now I understand fully how even those very simple and basic techniques if practiced without questioning, aids and helps us along the path mysteriously.
Yogi Ramacharaka in "The Science of Breath", W. & J. Mackay & Cg. Ltd., Chatham, 1903, says,
When the ego leaves the body, the prana, being no longer under its control, responds only to the orders of the individual atoms, or groups of atoms, forming the body, and as the body disintegrates and is resolved to its original elements each atom takes with it sufficient prana to enable it to form new combinations, the unused prana returning to the great universal storehouse from which it came.
Swami Rajarshi Muni has this advice,
So long as prana is restrained in the body, the soul does not leave the body. Then there is no fear of death. Hence one should practice the regulation of prana.
Looking back on our relationship and your teachings, I can only utter one word, "Nandri." I know pretty well that I do not deserve all these fine things in life. I know that it was given by you Agathiya. I am not worthy of all the kindness showered on me. But yet you kept on showering all your blessings. May all the good you gift upon me by channeled to all those in my AVM family too.
We are grateful to you for motivating us boosting our spirits, and keeping us on our feet. We are grateful to you for looking our our shoulders and carefully guiding us in our decisions and actions. We are grateful to you for keeping us completely out of harms way.
Now since I am deprived of seeing and holding the physical form of both my Gurus, having attained samadhi, you have assured me that both you and your Guru Supramaniar shall take over from here. How can I repay your kindness?
Today my AVM family looks towards me for guidance and blessings on their ventures after Tavayogi's demise. But what can I give them accept my prayers. Today I pray not for myself but for all these lovely souls. If at all I attain Erai's kingdom I would love to bring all of them along with me.
Aum Sivaya Agatheesaya Nama.
