AVM AGATHIYAR'S VIZHA

When Tavayogi Thangarasan Adigal of Kallar Ashram took me under his wings in 2005, a beautiful relationship took place between the Guru and the student. He would often give tasks, leaving me to figure out how I would go about it. This is how I came to do the homam or fire sacrifice at my home. Then when he included the lighting of the Yagam on a big scale at his Kallar Ashram, he asked me to follow suit in Malaysia, simultaneously. I followed him over the years, celebrating Agathiyar's Jayanthi and Guru Puja on the day and at the same time, 2 1/2 hours ahead due to the difference in time zone. Then Agathiyar revealed in my Nadi the exact time of his origin, 10.50 minutes after the birth of the Ahilya Star in the Tamil month of Margazhi. I carried out at this time although Tavayogi continued to conduct the Yagam at 2pm each year. He had to accommodate the convenience of devotees who took public transport and came from all corners of India. 

Since 2017 Agathiyar has switched for us the date to the Tamil month of Thai, Pusam star, coinciding with Thaipusam for reasons only known to him. He has asked us to conduct his Vizha gain on the same day, which is tomorrow 8 February 2020. AVM will host his Vizha on a modest and small scale as always. 

The tentative schedule is as follows:

8 - 9 am - Participation of devotees in Sariyai. Cleaning, Preparing and Setting up for the rituals that are to follow. Annadhanam or Serving breakfast. 

9 - 10.30 am - Participation of devotees in Kriyai. Conducting the Homam followed by Libation or Abhisegam to Agathiyar's statue. Alangaram or dressing up Agathiyar in his finest clothes. 

10.40 - 11am - Participation of devotees in Yogam. Sitting still in meditation. 

11 am - A Discourse on Jnanam.

12 noon - Annadhanam or Serving Lunch

It has been some 17 years now since AVM has been host to many an event and festivities for Agathiyar. We pray that he gives us the health, strength, and lifespan of many more years to serve him to the best of our ability.

MAHIN'S JOURNEY 2

Mahindran continues to document his journey coming to the Siddha path in this post.

குருவின் வழியில் சீடன்

யார் எனது குரு என்ற கேள்விக்கு பதில் தருவதற்கு முன்பு, நான் எவ்வாறு சித்தர்களை பூஜிக்க ஆரம்பித்தேன் என்பதை சொல்லிக்கொள்கிறேன். 

2013 எனது நண்பன் பாலச்சந்திரன் அகத்தியர் நாடி வாசிப்பு கண்டு வர, அவர் என்னையும் மற்ற நண்பர்களையும் அகத்தியர் நாடி பார்க்க வலியுறுத்தினார். அப்பொழுது அகத்தியர் யார் என்று எனக்கு தெரியாத நிலையில் நான் பாலச்சந்திரனிடம் இப்போது வேண்டாம், பிறகு தக்க  தருணம் வரும் நிலையில் பார்த்துக்கொள்கிறேன் என்று சொல்லிவிட்டேன். 

அப்பொழுது நான் சிவன் மற்றும் அம்மன் வழிபாட்டில் (பக்தி வழிபாடு) இருக்க நாடி பார்க்கும் ஆவல் என்னிடம் இல்லை. அதையும் தாண்டி நாடிகளை வாழ்க்கையில் கஷ்டங்கள் இருப்பவர்கள் மட்டுமே பார்ப்பார்கள் என்ற அசட்டு தன்மை எண்ணம் இருந்தது. 

பக்தி மார்கத்தில் இருந்ததால் எனது சிறுவயதில் கோவிலுக்கு செல்லும் வழக்கம் அதிகமாகவே இருந்தது. அதை தொட்டு கோவில் அர்ச்சகர் சிறிது காலம் தன் தாய்நாட்டுக்கு செல்ல, என்னையும் எனது அண்ணனையும் கோவிலில் பூஜை செய்யும் வாய்ப்பு தந்தனர்.  அப்பொழுது நான் என் அம்மனோடு பேசுவது என ஒரு அம்மா மகன் உறவை வளர்த்துக்கொண்டேன். 

அன்று முதல் நான் எந்த காரியம் செய்தலும் அம்மனிடம் உத்தரவு கேட்டுக்கொண்டு செய்வேன். அதைப்போலவே நாடி பார்ப்பதற்கும் அம்மாவின் உத்தரவு என்று கிடைக்கிறதோ அன்று பார்த்துக்கொள்ளலாம் என்றிருந்தேன். 

அதன் பின்னர் பாலச்சந்திரன் எங்களை அகத்தியர் வனம் மலேசியாவிக்கு அறிமுகம் செய்து வைத்தார். அன்று தான் நான் முதல் முறையாக எனது குருவை கண்டேன், ஆனால் நான் உணரவில்லை அவர்தான் எனக்கு குருவாக அமைவார் என்று. 

சிலமாதங்கள் கடந்துபோக நாடியினை காணே வேண்டும் என்ற எண்ணம் வந்தது, அது அம்மனின் அருளாசி என்று கருதி நாடியை காண சென்றுதேன்.

அகத்தியர் அப்பா என்னது முன்ஜென்மத்தில் நான் இலங்கையில் பிறந்ததாகவும், நான் சிறுவயதிலேயே பிரம்மச்சரியம் ஏற்று இறைவனைநோக்கி பயணம் செய்ததாகவும், பின்னர் பல குருமார்களிடம் வித்தைகள் கற்றுக்கொண்டு சிந்தை சறுக்கி பல கொடிய செயல்கள் புரிந்து மக்களுக்கு கஷ்டங்கள் புரிந்திருக்கிறேன். எனது இறுதி காலத்தில் தவறினை உணர்ந்து வருந்தி திருந்தி நற்செயல்கள் செய்து எனது கர்மத்தினை கழித்ததாகவும் கூறினார். ஆனாலும் கர்மாக்கள் குறைந்த வனம் இல்லை என்று எனக்கு சில பரிகாரங்கள் சொல்லினர். அதனை அடுத்து நான் தீவிரமாக அகத்தியர் அப்பா சொல்லிய பரிகாரங்களை செய்ய துடங்கினேன். 

பின்னர் அவர் ஆசியோடு இந்தியாவிற்கு நண்பர்களோடு 14 நவம்பர் 2014 அன்று பரிகாரம் செய்ய சென்றிருந்தேன். திருச்சி விமான நிலையம் அடைந்த நாங்கள் முதலில் தாய்வீடான கல்லாறு  ஆஸ்ரமம் சென்று ஷண்முகம் அண்ணனின் குருவான தவயோகி அப்பாவையும் மாதாஜி அம்மாவையும் கண்டோம். இரவில் அங்கே தங்கிவிட்டு மறுநாள் சித்தர் பூஜையில் கலந்துகொண்டப் பின்னர் ஜீவநாடி வாசிப்பு இருக்க நான் தயார் செய்து வைத்திருந்த கேள்விகளை கேக்க அப்பொழுதான் ஷண்முகம் அண்ணன் எனக்கு குரு என்று அகத்தியர் அப்பா சொன்னார். அதுமட்டும் அல்லாது தவயோகி அப்பாவும் எங்களை சீடர்களாக ஏற்றுக்கொண்டார். இரட்டிப்பு மகிழ்ச்சியோடு நான் எனது பரிகார பயணத்தை துவங்கினோன்.

பரிகாரங்கள் முடித்து மீண்டும் மலேசியா திரும்பிய நாங்கள் எங்கள் வாழ்க்கையில் ஒரு புதிய மாற்றங்களை கண்டுணர்த்தோம். பின்னர் ஷண்முகம் அண்ணனோடு எனது உறவினை நான் வலுப்படுத்திக்கொண்டேன். அன்றுமுதல் நான் அவருடைய அனுபவங்கை கேட்டு தெரிந்துகொள்ளே ஆவலாய் இருக்க அவரும் நான் அங்கு செல்லும் போதெல்லாம் சொல்லிக்கொண்டே இருப்பார். தவயோகி அப்பாவோடு சேர்ந்து அவர் மேற்கொண்ட பயணங்கள் யாவும் கேட்பதற்கு மிக அற்புதமாகவே இருந்தது. அங்கிருந்து நான் பல வீசியங்களை கற்றுக்கொண்டு என்னது தினசரி வாழ்க்கையில் உபயோகம் செய்து வந்தேன். 

நெருங்கி பழகியவராக இருந்தாலும் கடினமாக இருந்தாலும் ஒன்று கேட்க்கும் பொழுது என்னால் தட்டிக்கழிக்க முடியாது, உடனடியாக செய்துதர ஒப்புக்கொள்வேன். ஆனால் ஷண்முகம் அண்ணன் ஒருமுறை "NO" சொல்ல கற்றுக்கொள்ளுங்கள் அவை உங்களுக்கு எப்போதும் உதவியாக இருக்கும் என்று வலியுத்தினார். அப்பொழுது ஒரு தெளிவு பிறக்க என்னால் முடியாத ஒன்றினை நான் ஒப்புக்கொள்வதை நிறுத்திக்கொண்டேன். இப்பழக்கம் எனது தொழிலிலும் மற்றும் மற்ற உறவுகளிலும் எனக்கு மிக உறுதுணையாக இருந்தது.

இப்படியே எங்களின் உரையாடலில் நான் கற்றுக்கொண்டு பின்பற்றி வர எனக்குள் நல்ல மாற்றங்களை கண்டேன். உதாரணமாக வீண் வாதம் செய்வதை குறைத்து கொண்டேன், கோபத்தை குறைத்து கொண்டேன், அதிகம் சிந்தித்து செயல்பட தொடங்கினேன், முக்கியமாக அகத்தியர் அப்பாவோடு பேச கற்றுக்கொண்டேன். இறைவனாக பார்த்து பக்தி செலுத்தி தூரமாக பார்த்த அகத்தியரை அப்பாவாக, அம்மாவாக, நண்பராக என்ன பல உறவுகளில் காண வைத்தவர் எனது குரு.  

இவ்வாறு இருக்க 2016 இல் தவயோகி அப்பா மலேசியாவிட்கு வந்திருக்க நாங்கள் அனைவரும் அவரோடு அகத்தியர் வனம் மலேசியா நண்பர்கள் இல்லங்களுக்கு அகத்தியர் அப்பாவை அழைத்து சென்று பூஜை செய்தோம். அதேபோல் என்னுடைய இல்லத்துக்கு வருகை தந்த தவயோகி அப்பாவை கண்டதும் என்னை அறியாது ஓர் ஆனந்தத்தில் அவர் பாதம் பற்றி கண்ணீர் வடித்தேன், பிறவி பலனை அடைந்ததுபோல் அவ்வளவு ஆனந்தம்.

எனது இரு குருவும் எனக்கு காட்டியது அவரகளது திறமையை அல்ல. அவர்கள் எனக்கு அகத்தியர் அப்பாவை காட்டி இவரை பன்றிகொள் அதுவே உனக்கு உறுதுணையாக இருக்கும் என்றுதான். அவர்கள் சொல்லியவாறே நானும் இந்நாள்வரை அகத்தியர் அப்பாவை பின்பற்றி வருகிறேன் மனநிறைவோடு. இவ்வாறு இரண்டு குருவினை தந்தமைக்கு நான் அகத்தியர் அப்பாவிற்க்கு நன்றி சொல்லிக்கொள்கிறேன்.

PURSUING THE SIDDHA WAY 2 - VITALIZING THE CHAKRAS

Ma came one day during puja and surprised us telling us that the Siddha path was one of gaining and learning lessons from the myriad experiences that we come across daily which then transforms itself into wisdom. True. We have swallowed many a bitter pill and eaten many sweet delicacies too. Life has shown us its many facets. What we need to do is learn and keep on learning, remembering not to fall into its trap again.

From http://agatthiyarjnanam.blogspot.com/2014/01/agatthiyar-meijnana-kaviyam-1.html, we learn the secret to creation as revealed by Agathiyar.

When the completely unmanifested Divine took up a manifested form, due to the limitations it imposed on itself, some contradictions emerged.  The Divine corrected these mistakes by providing its experience.  

Geetha Anand writes further, confirming what was told to us too by Ma, Aiya and now Agathiyar.

Siddha marga is an experiential path, not a dry jnana marga.  It is a path where experience and knowledge go together.  Experience is always correct.  When one tries to verbalize an experience, mistakes and shortcomings occur.  These mistakes can be corrected only by re-experiencing the original experience.  This is possible only by Divine grace.  Hence, Agatthiyar says that the Divine corrected the sastra. Also, the various incarnations of the Divine are said to occur to correct the mistakes that had crept in the scriptures and in their practices.  Siva's Divine play or Tiruvilaiadal are episodes that occurred for this purpose.

Agathiyar tells us that there is no right nor wrong as there was never a yardstick to compare with in the first place. From non-duality, arose duality. Right and wrong are in the eyes of the beholder. But we are reminded to analyze and appreciate or repent all such experiences. After having traveled the nooks and corners of the world and visibly seen the mysteries of Mother Nature and having gained much wisdom associating with people and events, we are moved to enter within to take on a journey of another kind, one that is shrouded in mystery and mysticism. While worldly experiences make us a better person, somewhat wiser, traveling within brings an entirely different experience that Agathiyar regards as true Gnana. 

Ramalinga Adigal who did a pilgrimage of temples brings us the glory of these age-old temples right before our eyes through his songs. Manickavasagar, who came before him did the same too. But they did not remain in that state and stage but were drawn inwards. Ramalinga Adigal went within and brought out a gem, describing this journey that he embarked on in his song, "Aanipon Ambalathil Kandathiru Kaatchi Yellaam." (Source: http://www.thiruarutpa.org/thirumurai/v/T344/tm/aanipponnampalak_kaatsi)

ஆணிப்பொன்னம்பலக் காட்சி

1. ஆணிப்பொன் னம்பலத் தேகண்ட காட்சிகள்
அற்புதக் காட்சிய டி - அம்மா
அற்புதக் காட்சிய டி.

2. ஜோதி மலைஒன்று தோன்றிற் றதில்ஒரு
வீதிஉண் டாச்சுத டி - அம்மா
வீதிஉண் டாச்சுத டி.

3. வீதியில் சென்றேன்அவ் வீதி நடுஒரு
மேடை இருந்தத டி - அம்மா
மேடை இருந்தத டி.

4. மேடைமேல் ஏறினேன் மேடைமேல் அங்கொரு
கூடம் இருந்தத டி - அம்மா
கூடம் இருந்தத டி.

5. கூடத்தை நாடஅக் கூடமேல் ஏழ்நிலை
மாடம் இருந்தத டி - அம்மா
மாடம் இருந்தத டி.

6. ஏழ்நிலைக் குள்ளும் இருந்த அதிசயம்
என்னென்று சொல்வன டி - அம்மா
என்னென்று சொல்வன டி.

7. ஓர்நிலை தன்னில் ஒளிர்முத்து வெண்மணி
சீர்நீலம் ஆச்சுத டி - அம்மா
சீர்நீலம் ஆச்சுத டி.

8. பாரோர் நிலையில் கருநீலம் செய்ய
பவளம தாச்சுத டி - அம்மா
பவளம தாச்சுத டி.

9. மற்றோர் நிலையில் மரகதப் பச்சைசெம்
மாணிக்கம் ஆச்சுத டி - அம்மா
மாணிக்கம் ஆச்சுத டி.

10. பின்னோர் நிலையில் பெருமுத்து வச்சிரப்
பேர்மணி ஆச்சுத டி - அம்மா
பேர்மணி ஆச்சுத டி.

11. வேறோர் நிலையில் மிகும்பவ ளத்திரள்
வெண்மணி ஆச்சுத டி - அம்மா
வெண்மணி ஆச்சுத டி.

12. புகலோர் நிலையில் பொருந்திய பன்மணி
பொன்மணி ஆச்சுத டி - அம்மா
பொன்மணி ஆச்சுத டி.

13. பதியோர் நிலையில் பகர்மணி எல்லாம்
படிகம தாச்சுத டி - அம்மா
படிகம தாச்சுத டி.

14. ஏழ்நிலை மேலே இருந்ததோர் தம்பம்
இசைந்தபொற் றம்பம டி - அம்மா
இசைந்தபொற் றம்பம டி.

15. பொற்றம்பம் கண்டேறும் போதுநான் கண்ட
புதுமைஎன் சொல்வன டி - அம்மா
புதுமைஎன் சொல்வன டி.

16. ஏறும்போ தங்கே எதிர்ந்த வகைசொல
என்னள வல்லவ டி - அம்மா
என்னள வல்லவ டி.

17. ஆங்காங்கே சத்திகள் ஆயிரம் ஆயிரம்
ஆகவந் தார்கள டி - அம்மா
ஆகவந் தார்கள டி.

18. வந்து மயக்க மயங்காமல் நான்அருள்
வல்லபம் பெற்றன டி - அம்மா
வல்லபம் பெற்றன டி.

19. வல்லபத் தால்அந்த மாதம்பத் தேறி
மணிமுடி கண்டேன டி - அம்மா
மணிமுடி கண்டேன டி.

20. மணிமுடி மேலோர் கொடுமுடி நின்றது
மற்றது கண்டேன டி - அம்மா
மற்றது கண்டேன டி.

21. கொடுமுடி மேல்ஆயி ரத்தெட்டு மாற்றுப்பொற்
கோயில் இருந்தத டி - அம்மா
கோயில் இருந்தத டி.

22. கோயிலைக் கண்டங்கே கோபுர வாயிலில்
கூசாது சென்றன டி - அம்மா
கூசாது சென்றன டி.

23. கோபுர வாயிலுள் சத்திகள் சத்தர்கள்
கோடிபல் கோடிய டி - அம்மா
கோடிபல் கோடிய டி.

24. ஆங்கவர் வண்ணம்வெள் வண்ணம்செவ் வண்ணமுன்
ஐவண்ணம் ஆகும டி - அம்மா
ஐவண்ணம் ஆகும டி.

25. அங்கவ ரெல்லாம்இங் கார்இவர் என்னவும்
அப்பாலே சென்றன டி - அம்மா
அப்பாலே சென்றன டி.

26. அப்பாலே சென்றேன்அங் கோர்திரு வாயிலில்
ஐவர் இருந்தார டி - அம்மா
ஐவர் இருந்தார டி.

27. மற்றவர் நின்று வழிகாட்ட மேலோர்
மணிவாயில் உற்றேன டி - அம்மா
மணிவாயில் உற்றேன டி.

28. எண்ணும்அவ் வாயிலில் பெண்ணோ டாணாக
இருவர் இருந்தார டி - அம்மா
இருவர் இருந்தார டி.

29. அங்கவர் காட்ட அணுக்கத் திருவாயில்
அன்பொடு கண்டேன டி - அம்மா
அன்பொடு கண்டேன டி.

30. அத்திரு வாயிலில் ஆனந்த வல்லிஎன்
அம்மை இருந்தாள டி - அம்மா
அம்மை இருந்தாள டி.

31. அம்மையைக் கண்டேன் அவளருள் கொண்டேன்
அமுதமும் உண்டேன டி - அம்மா
அமுதமும் உண்டேன டி.

32. தாங்கும் அவளரு ளாலே நடராஜர்
சந்நிதி கண்டேன டி - அம்மா
சந்நிதி கண்டேன டி.

33. சந்நிதி யில்சென்று நான்பெற்ற பேறது
சாமி அறிவார டி - அம்மா
சாமி அறிவார டி.

34. ஆணிப்பொன் னம்பலத் தேகண்ட காட்சிகள்
அற்புதக் காட்சிய டி - அம்மா
அற்புதக் காட்சிய டி.

As I chauffeured Tavayogi Thangarasan Adigal to a temple at Bukit Rotan on one of his visits to Malaysia, listening to the Arutpa being played on my car stereo, he commented that by just listening to Ramalinga Adigal's Arutpa one could attain Gnana. He joined in the singing of the above song and explained that it was Adigal's inner journey and related to the sights and sounds of the various chakras. I could not comprehend his understanding then. When I visited him at his Kallar Ashram, he initiated me with several mantras that delved into this mystery. I was blessed to receive this initiation from Tavayogi, of looking within, visioning the chakras and invoking the deities related to the chakras and chanting the mantras of theirs. There is a bija sound for each chakra that brings to life the particular chakra, thus amplifying it. P.Karthigayan simplifies our understanding by relating these chakras to the holes in the flute that brings different pitches and notes or sounds by the arrangement and distance apart of these holes and by way of opening and closing the holes with the fingers. All these practices sharpen the mind and bring focus and concentration to the task on hand.

Tavayogi's "Athaara Peedam", a stone structure at his Kallar Ashram symbolizes and depicts the internal journey - externally. It is representative of the six vital spots or chakras along the spine, bringing to worship finally the flame or light emitting from a lamp placed at its peak, that Ramalinga Adigal symbolically left behind for us to worship.

Ganesa and Vallabai (Vallabah Ganesa) at Muladhara, remove the prevalent existing blocks so that one could progress without hindrances and delays. Bringing me to the Siddhas, Agathiyar first and foremost called upon me to pray to Lord Ganesa. Although I have been praying to all the deities in the Hindu pantheon all those years, it needed a guru to flag off my journey officially. Agathiyar had to give the directive for my passage to Siddhahood to start. It is sort of christening a new ship before its maiden journey or flagging the race to begin it.

Coming to Svathisthana, creativity arises in leaps and bounds, as a result of blessings from Brahma and Saraswathi. With their blessings, my desire to fill the wide gap prevalent then, in the nonavailability of literature on the Siddhas was fulfilled when I compiled the songs of their praises, and began to write on my journey, and began to draw out a Standard Operating Procedures (SOP) for our simple home rituals. This was the advent of a new way of life. Many aspirants came into our lives to assist us.

At Manipuragam one is able to sustain his endeavors by the grace of Thirumaal and Laxmi.

At Anagatham, he is gifted with endurance, a much-needed element to travel farther on this path, by Rudra and Rudri. Rudra defeats the fear of death and other fears and burns past karma. A deeper understanding of the mystery dawns.

At Visukthi, Maheswaran and Maheswari wait to pick him up from the gloom and frustration that falls upon us while traveling the path.

P.Karthigayan writes that Tharanai brings one finally to settle in Agnai, the spot where silence or mounam dwells. At Ajna, both Sadasivan and Manonmani shall grant him the fruits of yoga. Mounam the state of silence sets in without effort. For instance, Nakkirar's song Vinayagar Thiruagaval brings us to this state. As Ruzbeh Bharucha quotes Baba at https://www.speakingtree.in/allslides/the-ether-element-divine-silence,

"This happens once and only comes through The One. The divinity of the Ultimate Father and Mother comes through the way S(H)e imparts Knowledge. S(H)e gives us the Knowledge of the New World. We have come from Amar Lok or from immortality to Mrutyu Lok, which is the land of death. How was the world created? Where are the Deities? How was our soul created? All these answers one can get via dhyān or meditation", informed Bapuji.

Once you are in tune with Divine Silence, all knowledge, power, radiance, goodness, the very essence of Oneness begins to fill the individual and it is through Divine Silence that the Masters know the past, present and the future.

I believe that the one who goes deep within, meditates, becomes one with his or her breath, merges with his or her breath, thus becoming one with the Source and through the Source, the individual taps into the universal grid of Knowledge.

From here, one travels on to the Kesari Margam, to the cosmos and back as mentioned by P.Karthigayan. The mystical flight and inner journey to countless universes start here. Moving further up or rather within, Dyanam and Samadhi bring one to be receptive of the spirituality of oneself, the Siddhas and their wisdom. Going within and with internal worship, Dyanam on the six vital points helps one arrive at Samadhi. Engrossed in a state of continuous bliss, the body goes into a state of Samadhi while the spirit attains Mukti. One attains the powers of the creator. All of the cosmos becomes a teacher. He will come to know that he is one with the matrix or prapanjam. He who has reached this state is a gnani.

Today we have a better understanding of this experience, thanks to the P.Karthigayan's well-researched book "History of Medical and Spiritual Sciences of Siddhas of Tamil Nadu", Notion Press, 2016. Traveling along Patanjali's "Ashtaanga Yogam" or the eight limbs of yoga, defined as yamam (abstinences), niyamam (observances), asanam (postures), pranayamam (breathing), pratyaharam (withdrawal), dharana (concentration), dyanam (meditation) and samadhi (absorption), brings the practitioner from the outer to the inner realms.

Remember though that the results are not distinctively defined and that they might not appear as suggested or listed in these stages or levels of the journey within, but can move to and fro, bringing one to a high state of exaltation or being - one moment - and fall back into darkness the very next moment. This is where we need the grace of Erai to constantly watch over us, besides our attempt to watch our thoughts, breath, movements and internal activities. Bring the divine to stand watch over us and the journey will turn out well.

PURSUING THE SIDDHA WAY 1 - NADI SUDDHI

Agathiyar recently lamented that people have strayed away from the Path of Living the Siddha Way or Siddha Neri Vazhkai Murai. Saying thus, he went on to explain the Siddha way to take a bath. We are to sprinkle water on our heads three times before wetting the feet. Then we can pour water beginning from the legs moving on to the upper torso and shoulders. Then we should wash the face and cleanse the mouth. Only then should we pour water over our heads. This applies to those taking shower baths and those who take a dip in the rivers, lakes or ponds too. 

Just as each saint admonishes and teaches the way, according to and based on their experiences, Agathiyar too tells us that they had adopted numerous practices and are sharing them with us, so that we too shall put into practice and live it. He had on numerous occasions dictated many practices through my Nadi reading. I had adhered and followed them. These days he comes in person (through another) and shares many more secrets.

He started me with performing the Nadi Suddhi, the procedure outlined in my Nadi reading in the early years. The tool is the breath that comes with us, stays with us 24/7, that is not easily misplaced or lost or needs an upgrade or to be purchased, hired or renewed. Swami Vivekananda speaking about this practice of Nadi Suddhi or purification of the nerves, quotes from the Shvetashvatara Upanishad on Nadi Sutti:

First, the nerves are to be purified, then comes the power to practise pranayama. 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 throught the right nostril, closing the left. Again inhaling through the right nostril eject through the left, according to capacity; practising this three or four times at four hours of the day, before dawn, during midday, in the evening, and at midnight, in 15 days or a month purity of the nerves is attained; then begins pranayama. 

Nerve currents will have to be displaced and given a new channel. New sorts of vibration will begin, the whole constitution will be remodeled, as it were. 

Prior to beginning this simple pranayama, Agathiyar had mysteriously passed the Vasudeva mantra to me through my nephew. My nephew only revealed the source of the initiation that came from Agathiyar through his gurus a couple of years later. R Venu Gopalan in his book, "The Hidden Mysteries of Kundalini", enlightened me further on this mantra stating that the Vishnu Granthi adds obstructions for the sadhaka keeping one under the wraps of attachment and bondage leading to the process of selfishness and supra ego. Hence the mantra is recited for balancing the Vishnu Granthi. 

The nadis of the heart chakra is cleansed. It balances the heart chakra. Continuous practice of meditation on this mantra helps purify the thinking process. It also helps in dissolving all the past karmic deeds for a better future. 

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

Narada 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. Narada also taught Dhruva to meditate on Vishnu in the sanctuary of his heart repeating the Lord’s name mentally and offer prayers and worship. 

This mantra was 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 thyself."

Yogi Professor Ramdas Prabhuji who is of the same opinion with R Venu Gopalan, writes at https://lahirimahasayakriyayoga.org/om-namo-bhagavate-vasudevaya/

The purpose of the Second and Third Kriya is to break the heart granthi in order to get the fourth state, Turiya, or Samadhi. The heart knot is the Vishnu-Granthi. Therefore, the supreme Vishnu mantra (mahamantra) – Om Namo Bhagavate Vasudevaya – is used for this purpose. In the light of Kriya Yoga, the fourth state of Turiya, or Vasudeva, is a synonym for Kevala Kumbhaka.

The Vasudeva-mantra of 12 syllables – Om Namo Bhagavate Vasudevaya – is known as a Mukti Mantra because it grants release from Samsara for the one who recites it with devotion and faith.

From Awakening State at http://www.awakeningstate.com/spiritual-awakening/om-namo-bhagavate-vasudevaya/ we learn that,

This Sanskrit mantra can be practiced to attain freedom (moksha) from Samsara – the “Karmic Wheel” that keeps us bound to cycle after cycle of incarnations. This liberation mantra is a karmic eraser. Chanting this mantra with a sincere heart frees your mind and spirit from negative patterns in this life and helps us realize ourselves as a manifestation of transcendent divinity. 

Wikipedia mentions the following,

‘Om Namo Bhagavate Vasudevaya’ is a mantra of Vishnu and Krishna both. It has two traditions - Tantric and Puranic. In Tantric Tradition, the Rishi of the Mantra is Prajapati; in Puranic Tradition the Rishi is Narada. Both, however, say it is the Supreme Vishnu Mantra. Sharada Tilak Tantram (Sarada-Tilaka Tantram) for example, says "Dvadasharno mahamantrah pradhano Vaishnavagame" - the twelve lettered mantra is the chief among Vaishnava mantras. Similarly, this is the ultimate mantra in Shrimad Bhagavatam, whose 12 Chapters are taken as extensions of the 12 Letters of this Mantra. This twelve syllable mantra is known as a Mukti (liberation) mantra and a spiritual formula for attaining freedom. This is the principal mantra of the Vedic scripture Srimad Bhagavatam. This can be chanted like Gayatri Mantra. This mantra can also be found in Vishnu Purana.

Agathiyar in the Nadi and Tavayogi taught us to use the breath to tame the thoughts. They parted with initiation into several mantras and techniques to help quieten the mind and subdue the breath. I was told to focus on the spot between the eyebrows initially, creating awareness and concentration on a single thought and a particular spot. On later initiations, I was told to pay attention to the breath. I was given a mantra too to recite silently while watching the breath. After both my gurus in physical form departed, they and their lineage of gurus before them continue to come to our aid. From time to time, Agathiyar introduces a new technique or an advance practice helping to shed monotonous regimes or boredom. 

Acharya Gurudasan or whom we lovingly address as Master Gowri has shared tips on Pranayama and its techniques helping us better understand and fine-tune the practice.

A Siddha came during our prayers and surprised us with a technique of observing the breath, leading the way while we followed sometime back. Agathiyar recently brought me back in time to the day I met Tavayogi in Malaysia in 2005 and received his Diksha mantra. Surprisingly he gets me to adopt it as a practice once more, after having introduced numerous mantras along the way and at one point having me drop all such practice too. He told me to begin practice again on certain particular pranayama techniques taught by Tavayogi and practiced by me till I was asked to drop them after I had severe pain in my lower back, citing its benefits if done now.

THE JOY RIDE & THE FALL

Coming to know about the Nadi, and reading it for the very first time, back then in 2002, Agathiyar through the Nadi reader Sentilkumar, revealed my many sins, and dished out a plate of remedies that I needed to carry out, in other words, eat the trash that I had served others in my many earlier births. Having given the remedy he stood aside to observe if I believed in his words and carried out what was stipulated by him. Although he asked me to come into his path and worship the Siddhas and other deities, he only asked to see his Nadi again after three years. 

Heeding his call, I set on a sole journey to India to carry out the remedies stipulated in the Nadi. At the end of my maiden pilgrimage, he showed me to my very first guru Supramania Swami whom I met in the village Achaananthal some 8 kilometers away on the outskirts of Thiruvannamalai. Swami and I spend some blissful 5 hours that day as I "accidentally" dropped in on him, under the watchful eyes of Lord Annamalaiyar who was fully visible from his cottage home. 

When Agathiyar called me to the path, least did I realize that he had, at that time that unknowing to me, he had come into my life much much earlier. A year earlier my nephew had come over to my home bringing me a message from a mysterious source, that I was not to question at that time, and I was initiated with a Vasudeva mantra. I was asked to observe the Navarathri puja that was around the corner and worship Lord Dhakshanamurthy too. I was told that I shall meet my guru. The prophecy took place when I "accidentally" arrived at Supramania Swami's home on the pretext of seeing the horoscope for my younger daughter.  Incidentally, my wife had mooted the idea to have her horoscope drawn up while in India as I boarded the taxi to the airport to fly to Chennai. The divine's play fell in place when Deva who chauffeured me around suggested Supramania Swami, who was his sister's husband, when I asked if he knew any astrologers in Chennai, our next destination before I board the plane back to Malaysia. Incidentally, Raji, the driver who was appointed to me to pick me up on arrival at Chennai, had fallen ill on the day of my arrival, and Deva had to replace him. How do you explain these mysterious circumstances that rolled out a fabulous start to my journey on the road of the Siddhas. Although I had drafted a detailed itinerary before going over, I went with the flow, never making a fuss about all the changes that took place rather "unexpectedly." 

Meanwhile back home, my search for information on the Siddhas continued. It brought me to many institutions run under his name. None captivated my attention for long. None could feed my hunger for knowledge and appease my yearning to get to know the Siddhas and their mysterious ways and workings. I did learn many things though from purchasing and reading the printed materials and talks on VCD by Thavathiru Rengaraja Desigar of Ongkarakudil whom I had dropped in on several days before meeting my guru Supramania Swami.

Agathiyar then has me meet Tavayogi Thangarasan Adigal of Kallar Ashram in Batu Caves where he had arrived to officiate a local affiliate of his Peedham in 2005. I made an appointment to see him and dished out the leaflet that Sentilkumar had passed me. He was sourcing funds for one Thai Veedu Thangarasan M.A. who was to build a temple for Agathiyar in Kallar. I showed Tavayogi the leaflet and asked if Thai Veedu Thangarasan M.A. and he were both the same person. He acknowledged that the leaflet was his. When I continued that Agathiyar had asked me to come to the Siddha path in my Nadi, he told me that I had come to the right place and asked me to frequent the venue and learn from those managing the Peedham. When I told him that it was three years now since I last saw the Nadi, and that it was about time I saw the Nadi again as instructed by Agathiyar, he pointed me to Nadi reader T.Ramesh who was in Malaysia then. Incidentally, Ramesh told me that he was blessed to have read the Nadi and was witness to the spiritual transformation and progression of the family man Thai Veedu Thangarasan M.A into the mendicant Tavayogi Thangarasan Adigal. Agathiyar in the reading asked that I receive Diksha from Tavayogi immediately. Both Tavayogi and I were surprised as he had initiated me and my wife with others only some weeks earlier. Anyway, he followed as instructed. After the initiation, the recording on tape of my Nadi reading was erased mysteriously. When a rereading was done several days later Agathiyar did not mention the local Peedham and added on more pilgrimage spots that I was to visit. What I did not know then was that the moment I took discipleship under Tavayogi, the same night after the reading, Agathiyar lifted me up and rerouted me to Tavayogi directly rather than have me knock on the doors of others waiting, hoping and praying for knowledge to be dispersed. Agathiyar paved the way, that night, for me to spend some time with Tavayogi at his Kallar Ashram and experience the life of an ashramite. He paved the way for Tavayogi to take my hand and lead me on an adventure taking and walking the path of the Siddhas literally. Following Tavayogi into the jungles and spending nights in the caves, something I had never ventured before; spending days at his ashram and experiencing Ashram life for the first time; doing rituals that were solely the prerogative of temple priests, both at his ashram and back home; engaging in feeding the poor and hungry at his Ashram and continuing the dharma on home ground; were all too new and very engaging to me.

When Tavayogi tells me Agathiyar came and they spoke I would give a baffled look of disbelief and remain silent asking myself if he was pulling a fast one. I asked that I wanted to see Agathiyar and Ramalinga Adigal, once. Tavayogi told me it was all possible but asked me if that was what I wanted? What was I to ask then, if not this? What is it that I should desire?

I started my discipleship under Tavayogi besides being a student of Supramania Swami too. If Supramania Swami lighted the fire of devotion to a guru in me, Tavayogi nurtured the spirit and fed the soul. Tavayogi introduced rituals to me and I simultaneously followed whatever ceremony he did at his ashram, doing them on a smaller and modest scale with my family. Thus I began performing the homam in my home on Thursdays, Full Moon and New Moon days besides simultaneously celebrating the Annual Jayanthi Puja for Agathiyar and its related Sarva Dosa Nivarana Yagam at Kallar Ashram. He taught us Asanas and Pranayama which we later perfected through Acharya Gurudasan and his Kriya Yoga classes.

After faithfully remaining a devotee for some 17 years Agathiyar has begun to speak to us continuing the tradition of the Nadi and at times through other devotees. Running through the short span of 17 years in service to him and experiencing many blissful moments in his service I told him recently that I wished to take birth again and again and serve him as I do now. He asked if that was what I desired? I was caught again. He sounded like Tavayogi. What was I to ask then, if not this? What is it that I should desire? I am back to square one. Who can comprehend the mind and play or lila of the divine? 

I await answers eagerly and patiently for since Lord Shiva came in a dream in 1988 and shut me up, Agathiyar did the same recently too. Bringing many to my home to witness the puja I and my family conducted, Agathiyar brought me to share whatever I had learned and experienced with his visitors. I gave way to his devotees to conduct and perform the rituals and prayers so that they shall bring home the legacy of the Siddhas, bring the worship into their homes and their families. I never for once wanted to create a center for others to converge and disperse only to remember Agathiyar the following Thursday. Some watched and began to conduct similar puja in their homes, making their homes the abode of the Siddhas, while others chose to fall back on AVM for their spiritual needs and troubles. Soon I realized that many were becoming dependant on the group and congregation rather than work their way up the spiritual ladder identifying their personal needs and satisfying their individual yearnings. It was time to break their hold on the organizations and let them stand on their feet. and to assist all who stand at our doorway for help and direction. Assisting them is one thing; making them dependent is another. I chose to assist but stopped short of making them dependent. I dissolved AVM and Amudha Surabhi, two groups that were formed to serve and dissipate information on rituals and charity, respectively. It was time to make the lone journey, into the deepest reaches of the heart's cave where the divine dwells in each of us, besides continuing puja and attending to charity on an individual basis. If life teaches us many lessons through our vast experiences, which heeding these lessons shall make one wiser and help break the chain of rebirth, it was now time to explore for ourselves the many new experiences that shall be rendered and revealed while journeying within. These shall become Jnana says Agathiyar.

Lord Shiva, as Agathiyar, Ma and Aiya all have asked us not to question, but to live life to the fullest, taking on the lessons that come our way through the vast spectrum of experiences that we gain in dealing with life and what it offers. These lessons are to be used to bring change in us for the betterment of the self and others. If these lessons are ignored we tend to come back, again and again, to relieve the experiences till we drop all attachment and desires to it. 

Riding the rapids and cruising the luxury ship, the divine teaches us all sorts of lessons. As in the "epic journey, faithfully adapted from a 1678 Christian allegory written by John Bunyan, regarded as one of the most significant works of religious, theological fiction in modern-day, Christian faces distractions, challenges, and perils at every turn of the way but ends victorious, with helpful guides, as he stays on the narrow path to the distant Celestial City", we too are taken on a ride, at times joyful and saddening at other moments to test our faith and believe; to see if we still hang on when the journey gets tough and turns rough; to lay out the turf for all our dormant desires to germinate and see daylight. Taking a beating is usual I have come to understand even in the spiritual field as Tavayogi cautioned me in the early days. Thinking that the spiritual sphere was populated by pure souls, I was in for a shock and surprise since whatever evil that arises in the hearts of people in the material world is carried into the spiritual world too. Since I was forewarned by my masters, I was very careful in treading the path, staying away from debate, arguments, etc as instructed by Agathiyar too. 

Today I understand that these faces that oppose, belittle and anger us are those very traits that we have wished to face and experience in the realm of the soul even before we took birth. Sadly having forgotten or to be precise having all memories of the soul life erased upon taking birth, we take harm to all that is done to us. At the end of each other's life we are going to come together and hug each other and thank the other for participating in life's drama and feeding us the desired experiences, by creating the circumstances and environment for the drama to unfold. The divine only stands witness to all that unrolls before his eyes. 

There is then all the reason to forgive thy enemies right here and thank them for coming into our lives and participating and playing their roles well. Having lived out the experience we move on to others. Life goes on and on till we carry zero vasanas, karma and desires. 

The divine is said to perform 5 tasks: creation, sustenance, destruction; veiling and showering its grace. Man as his proxy on earth too performs them to a certain extent. We aid the divine in carrying out his tasks too. We are then apostles and messengers of the divine; secretaries and spokesman too, for what could the divine preach but good. I would love to see many take up this task and join the legion and the league of the Gods.