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A study on the workings of the Sidhas

A study on the workings of the Sidhas

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FIRE OF DEVOTION (Illustrated) (English) Document Transcript

  • 1. FIRE OF DEVOTIONA STUDY ON THE WORKINGS OF THESIDDHAS
  • 2. 2First Edition March 2013Second Edition March 2013 (Illustrated)Revised Edition April 2013Revised June 2013Agathiyan Production HouseThe author wrote this book solely for academic use and not for commercial purposes.
  • 3. 3FIRE OF DEVOTIONA STUDY ONTHE WORKINGS OF THE SIDDHASSHANMUGAM AVADAIYAPPAAGATHIYAN PRODUCTION HOUSE2013
  • 4. 4
  • 5. 5CONTENTSCONTENTS........................................................................................................................................................5PREFACE..........................................................................................................................................................13ACKNOWLEDGEMENT.............................................................................................................................16INTRODUCTION...........................................................................................................................................18PROLOGUE.....................................................................................................................................................22CHAPTER 1 THE HUMAN BIRTH...........................................................................................................24The Miracle of Human Birth................................................................................................................................................................................................................................................ 24The Purpose of Taking a Human Birth .............................................................................................................................................................................................................................. 27The Longing for God & Yearning for Liberation............................................................................................................................................................................................................. 28Can We Realize God?............................................................................................................................................................................................................................................................ 29Can We Realize God? Know The Very Existence Of God? Alternatively, Of His Nature At Least? ....................................................................................................................... 29CHAPTER 2 THE PATH OF THE SIDDHAS ........................................................................................32The Path of the Siddhas or Siddha Margam......................................................................................................................................................................................................................... 32Siddha Margam in Malaysia .................................................................................................................................................................................................................................................. 49CHAPTER 3 KARMA.....................................................................................................................................52Karma...................................................................................................................................................................................................................................................................................... 52Categories of Karma.............................................................................................................................................................................................................................................................. 57How Can We Work Out Karma? ........................................................................................................................................................................................................................................ 58How Does Devotion Help Remove Karma?..................................................................................................................................................................................................................... 65How Does Karma Work For One Who Is Realized? ....................................................................................................................................................................................................... 67How Does Karma Work For One Who Is Under The Care Of A Guru?..................................................................................................................................................................... 68What Happens When All The Karma Of All Past Lives Is Worked Out?..................................................................................................................................................................... 69CHAPTER 4 THE NADI...............................................................................................................................76Seeking the Siddhas and Their Nadi.................................................................................................................................................................................................................................... 76Leafing Through Your Life .................................................................................................................................................................................................................................................. 78Akashic Energy ...................................................................................................................................................................................................................................................................... 83The Wandering Masters........................................................................................................................................................................................................................................................ 87The Kaanda Nadi................................................................................................................................................................................................................................................................... 92Nadi Reading 1 by Agathiyar - 14.12.2002 ......................................................................................................................................................................................................................... 93The Aasi Nadi......................................................................................................................................................................................................................................................................... 95Nadi Reading 2 by Agathiyar - 15.8.2005 ........................................................................................................................................................................................................................... 97Nadi Reading 3 by Agathiyar - 18.8.2005 ........................................................................................................................................................................................................................... 98Nadi Reading 4 by Agathiyar - 19.8.2005 ........................................................................................................................................................................................................................... 98Nadi Reading 5 by Agathiyar - 20.12.2005 ......................................................................................................................................................................................................................... 98Nadi Reading 6 by Agathiyar - 9.9.2006 ............................................................................................................................................................................................................................. 99Nadi Reading 7 by Bhogar - 13.1.2007 ............................................................................................................................................................................................................................... 99Nadi Reading 8 by Sugabrahmar – 20.1.2007 .................................................................................................................................................................................................................... 99Nadi Reading 9 by Bhirugumunivar – 27.1.2007............................................................................................................................................................................................................... 99Nadi Reading 10 by Kagabujandar – 3.2.2007................................................................................................................................................................................................................... 99Nadi Reading 11 by Agathiyar – 10.2.2007 ...................................................................................................................................................................................................................... 100Nadi Reading 12 by Agathiyar – 17.2.2007 ...................................................................................................................................................................................................................... 100Nadi Reading 13 by Kagabujandar – 24.2.2007............................................................................................................................................................................................................... 100Nadi Reading 14 by Agathiyar – 4.3.2007......................................................................................................................................................................................................................... 100Nadi Reading 15 by Bhirugumunivar – 10.3.2007........................................................................................................................................................................................................... 100Nadi Reading 16 by Kagabujandar – 23.4.2007............................................................................................................................................................................................................... 100Nadi Reading 17 by Tirumoolar – 8.5.2007 ..................................................................................................................................................................................................................... 100Nadi Reading 18 by Agathiyar – 12.6.2007 ...................................................................................................................................................................................................................... 100Nadi Reading 19 by Agathiyar – 24.7.2007 ...................................................................................................................................................................................................................... 101Nadi Reading 20 by Tirumoolar – 23.9.2007 ................................................................................................................................................................................................................... 101Nadi Reading 21 by Agathiyar – 13.10.2007 .................................................................................................................................................................................................................... 101
  • 6. 6Nadi Reading 22 by Agathiyar – 23.11.2007 .................................................................................................................................................................................................................... 101Nadi Reading 23 by Agathiyar – 27.12.2007 .................................................................................................................................................................................................................... 101Nadi Reading 24 by Agathiyar – 29.1.2008 ...................................................................................................................................................................................................................... 101Nadi Reading 25 by Agathiyar – 8.3.2008......................................................................................................................................................................................................................... 102Nadi Reading 26 by Agathiyar – 25.4.2008 ...................................................................................................................................................................................................................... 102Nadi Reading 27 by Pathanjali – 18.5.2008 ...................................................................................................................................................................................................................... 102Nadi Reading 28 by Agathiyar – 12.7.2008 ...................................................................................................................................................................................................................... 102Nadi Reading 29 by Agathiyar – 19.8.2008 ...................................................................................................................................................................................................................... 102Nadi Reading 30 by Agathiyar – 30.9.2008 ...................................................................................................................................................................................................................... 102Nadi Reading 31 by Agathiyar – 8.12.2008 ...................................................................................................................................................................................................................... 102Nadi Reading 32 by Agathiyar – 8.1.2009......................................................................................................................................................................................................................... 103Nadi Reading 33 by Agathiyar – 27.8.2009 ...................................................................................................................................................................................................................... 103Nadi Reading 34 by Agathiyar – 26.12.2009 .................................................................................................................................................................................................................... 103Nadi Reading 35 by Agathiyar – 2.1.2010......................................................................................................................................................................................................................... 103Nadi Reading 36 by Agathiyar – 31.1.2010 ...................................................................................................................................................................................................................... 103Nadi Reading 37 by Agathiyar – 3.4.2010......................................................................................................................................................................................................................... 103Nadi Reading 38 by Agathiyar – 12.7.2010 ...................................................................................................................................................................................................................... 104Nadi Reading 39 by Agathiyar – 9.8.2010......................................................................................................................................................................................................................... 104Nadi Reading 40 by Agathiyar – 17.10.2010 .................................................................................................................................................................................................................... 104Nadi Reading 41 by Agathiyar – 19.4.2011 ...................................................................................................................................................................................................................... 105Nadi Reading 42 by Agathiyar – 9.8.2011......................................................................................................................................................................................................................... 105Nadi Reading 43 by Agathiyar – 26.11.2011 .................................................................................................................................................................................................................... 105Nadi Reading 44 by Agathiyar – 16.1.2012 ...................................................................................................................................................................................................................... 105Nadi Reading 45 by Agathiyar – 15.2.2013 ...................................................................................................................................................................................................................... 105What the Siddhas Say .......................................................................................................................................................................................................................................................... 105The Siddhas Speak On:....................................................................................................................................................................................................................................................... 106On Siddha Margam:............................................................................................................................................................................................................................................................. 106On The Nadi ........................................................................................................................................................................................................................................................................ 107On Karma:............................................................................................................................................................................................................................................................................ 107On Morality: ......................................................................................................................................................................................................................................................................... 107On Worship:......................................................................................................................................................................................................................................................................... 108On Pilgrimages:.................................................................................................................................................................................................................................................................... 109On Yoga:............................................................................................................................................................................................................................................................................... 109On Food:............................................................................................................................................................................................................................................................................... 109On Marriage:......................................................................................................................................................................................................................................................................... 109The Jeeva Nadi..................................................................................................................................................................................................................................................................... 110Case 1 The Case of the Vagabond Who Challenged Agathiyar..................................................................................................................................................................................... 111Case 2 The Case of the Hit men Who Turned over a New Leaf .................................................................................................................................................................................. 113Case 3 The Case of the Devoted Devotee ....................................................................................................................................................................................................................... 116Case 4 The Case of the Siddhas Who Came To the Aid of a Villager.......................................................................................................................................................................... 117Case 5 The Case of the Jeeva Nadi Reader Having the Darshan of Sri Rama ............................................................................................................................................................ 118Case 6 The Case of the Crooked Temple Official........................................................................................................................................................................................................... 119Case 7 The Case of the Stolen Jeeva Nadi........................................................................................................................................................................................................................ 120Case 8 The Case of the Dacoit Brother and the Policeman........................................................................................................................................................................................... 122Case 9 The Case of the Engineer at Sea ........................................................................................................................................................................................................................... 122Case 10 The Case of the Childless Couple ....................................................................................................................................................................................................................... 123Case 11 The Case of the Arrogant Liar............................................................................................................................................................................................................................. 125Case 12 The Case of the Siddhas Who Come To the Aid of a Reluctant Seeker........................................................................................................................................................ 127Case 13 The Case of the Fake Seekers.............................................................................................................................................................................................................................. 128Case 14 Another Case of a Childless Couple ................................................................................................................................................................................................................... 130Case 15 The Case of the Executive Who Escaped a Fire............................................................................................................................................................................................... 131Case 16 The Case of the Infants Who Were Switched ................................................................................................................................................................................................... 131Case 17 The Case of the Drug Addict Who Was Rehabilitated .................................................................................................................................................................................... 132Case 18 The Case of the Savior Son-In-Law.................................................................................................................................................................................................................... 134Case 19 The Case of the Seeker Who Was Shown His Past Birth................................................................................................................................................................................ 135Case 20 The Case of the Child Who Was Abducted and the Fraud ―Priest‖.............................................................................................................................................................. 136Case 21 The Case of the Student and the Muslim Healer .............................................................................................................................................................................................. 138Case 22 The Case of the Man Who Began To Walk Again ........................................................................................................................................................................................... 140CHAPTER 5 THE GURU............................................................................................................................145Who Is A Guru?................................................................................................................................................................................................................................................................... 145The Secret of the Gurus...................................................................................................................................................................................................................................................... 145
  • 7. 7The Need for a Guru........................................................................................................................................................................................................................................................... 146Searching For a Guru.......................................................................................................................................................................................................................................................... 148Meeting the Guru................................................................................................................................................................................................................................................................. 150Recognizing the Guru ......................................................................................................................................................................................................................................................... 156Connecting With the Guru................................................................................................................................................................................................................................................. 156The Qualities of a Disciple ................................................................................................................................................................................................................................................. 161The Ideal Aspirant ............................................................................................................................................................................................................................................................... 162The Guru Disciple Relationship ........................................................................................................................................................................................................................................ 164Discipleship to an Illumined Teacher ............................................................................................................................................................................................................................... 165The Guru‘s Magical Touch................................................................................................................................................................................................................................................. 170The Grace of the Guru ....................................................................................................................................................................................................................................................... 178CHAPTER 6 A NEW BEGINNING ........................................................................................................182The Start of a Journey ......................................................................................................................................................................................................................................................... 182CHAPTER 7 PRELUDE TO THE JOURNEY.......................................................................................183Prelude to the Journey......................................................................................................................................................................................................................................................... 183CHAPTER 8 THE FIRST MILE ................................................................................................................185Receiving Sacred Mantra..................................................................................................................................................................................................................................................... 185CHAPTER 9 THE SECOND MILE..........................................................................................................187Reading the Nadi ................................................................................................................................................................................................................................................................. 187CHAPTER 10 THE THIRD MILE............................................................................................................189Journeying Through Mysterious India Seeking My First Guru ..................................................................................................................................................................................... 189My Maiden Pilgrimage to India.......................................................................................................................................................................................................................................... 189Departure.............................................................................................................................................................................................................................................................................. 189Arrival in Chennai................................................................................................................................................................................................................................................................ 189Day 1 - Paying My Respects to Lord Vengadasalapathi ................................................................................................................................................................................................. 190Kalahasti................................................................................................................................................................................................................................................................................ 190Day 2 - Lord Nadaraja Draws Me into His Chambers at Egambareswarar Temple .................................................................................................................................................. 191Tirutani.................................................................................................................................................................................................................................................................................. 191Kanchipuram........................................................................................................................................................................................................................................................................ 191Day 3 –Vadalur and Satya Gnana Sabha .......................................................................................................................................................................................................................... 192Bhuvanagiri and the Birth Place of Saint Raghavendra .................................................................................................................................................................................................. 193Chidambaram and the Temple Of Tillai Nadaraja .......................................................................................................................................................................................................... 193Vaitheeswaram ..................................................................................................................................................................................................................................................................... 194Day 4 – Tiruvenkadu and the Temple Of Buddhan ....................................................................................................................................................................................................... 194Keelaaperampalam and the Temple Of Kethu................................................................................................................................................................................................................ 194Mayil Aduthurai.................................................................................................................................................................................................................................................................... 194Suryanar Temple .................................................................................................................................................................................................................................................................. 194Tiruvidaimarutur.................................................................................................................................................................................................................................................................. 194Kumbakonam-Swamimalai-Tiruvalanchuli ...................................................................................................................................................................................................................... 195Rajarajacholan‘s Famed Breehadeshwarar Temple in Tanjore ...................................................................................................................................................................................... 195Trichi and My Parikarams................................................................................................................................................................................................................................................... 195Day 5 – Guided Tour At Tiru Aanaikaval From Hanuman?......................................................................................................................................................................................... 195Meeting Thavathiru Rangaraja Desiga Swamigal of Ongarakudil ................................................................................................................................................................................. 196Brahmaharti and Sangkalpa ................................................................................................................................................................................................................................................ 198Day 6 – Appeasing Saturn .................................................................................................................................................................................................................................................. 198Day 7 – Palani and Twilight Zone..................................................................................................................................................................................................................................... 199Day 8 – Revisiting My Roots.............................................................................................................................................................................................................................................. 200Viralimalai ............................................................................................................................................................................................................................................................................. 200Kundrakudi – Pillaiyaar Patti.............................................................................................................................................................................................................................................. 200Vayalur .................................................................................................................................................................................................................................................................................. 200Day 9 – The Pinnacle of My Journey................................................................................................................................................................................................................................ 201Tuesday, 9th September...................................................................................................................................................................................................................................................... 201Wednesday, 10th September .............................................................................................................................................................................................................................................. 201Day 10 - A Chance Meeting With Supramania Swami Or Was It Ordained? ............................................................................................................................................................. 202Day 11 – Returning Home - A Satisfied Pilgrim ............................................................................................................................................................................................................. 204Day 12 – Departure Day..................................................................................................................................................................................................................................................... 205CHAPTER 11 THE FORTH MILE...........................................................................................................206
  • 8. 8After The First Pilgrimage.................................................................................................................................................................................................................................................. 206Building a Kudil for Supramania Swami........................................................................................................................................................................................................................... 206Meeting My Second Guru................................................................................................................................................................................................................................................... 207CHAPTER 12 THE FIFTH MILE .............................................................................................................220My Second Pilgrimage to India.......................................................................................................................................................................................................................................... 220Day 1 – Starting the Pilgrimage with Saint Ragavendra‘s Blessing................................................................................................................................................................................ 220Melmaruvathur Athi Parasakthi Temple........................................................................................................................................................................................................................... 220Yogi Ramsuratkumar‘s Samadhi and Ashram.................................................................................................................................................................................................................. 220Supramania Swami‘s Hermitage......................................................................................................................................................................................................................................... 221Prayers with Supramania Swami ........................................................................................................................................................................................................................................ 221Day 2 – Girivalam - A Second Time................................................................................................................................................................................................................................. 222Tiruveragam Sri Ranganathar Temple............................................................................................................................................................................................................................... 224My Second Girivalam.......................................................................................................................................................................................................................................................... 224Day 3 – Meeting Up With Tavayogi in Kallar.................................................................................................................................................................................................................. 224Day 4 - In The Midst Of The Siddhas.............................................................................................................................................................................................................................. 225Shivan Malai and Shivavaakiyar Cave................................................................................................................................................................................................................................ 226Uthiyore and Siddha Konganar‘s Cave............................................................................................................................................................................................................................. 226Chennimalai and Siddha Punakeeswarar‘s Cave .............................................................................................................................................................................................................. 228Day 5 – Meeting Other Swamis......................................................................................................................................................................................................................................... 228Day 6 – A Day in the Life of an Ashramite ..................................................................................................................................................................................................................... 229Day 7 – A Day of Doing Charity....................................................................................................................................................................................................................................... 231Day 8 - The Actual Journey Begins................................................................................................................................................................................................................................... 232Day 9 - Agathiyar Welcomes Us at Agasthiyampalli ....................................................................................................................................................................................................... 232Agathiyar Opens His Eyes.................................................................................................................................................................................................................................................. 235Back at Breehadeshwarar Temple and Siddha Karuvurar‘s Shrine ............................................................................................................................................................................... 236Saraswati Mahal.................................................................................................................................................................................................................................................................... 237Day 10 - Pothigai and Courtalam ...................................................................................................................................................................................................................................... 237Overnight in Agathiyar‘s Cave ........................................................................................................................................................................................................................................... 239Day 11 - Roaming the Jungles of Pothigai and Courtalam............................................................................................................................................................................................. 241Lord Dhaksana Murthi‘s Cave ........................................................................................................................................................................................................................................... 242Ramalinga Adigal‘s Cave..................................................................................................................................................................................................................................................... 242Agathiyar Opens His Eyes Again ...................................................................................................................................................................................................................................... 244Day 12 - Palani Amazes Me Again .................................................................................................................................................................................................................................... 246Marudamalai and Pambatti Siddha‘s Cave........................................................................................................................................................................................................................ 247Back to Kallar....................................................................................................................................................................................................................................................................... 247Day 13 – Another Day of Doing Charity......................................................................................................................................................................................................................... 248Day 14 – Another Day with Supramania Swami ............................................................................................................................................................................................................. 251Day 15 – Annamalaiyar Up Close...................................................................................................................................................................................................................................... 252Yogi‘s Ashram, Ramana Maharishi‘s Ashram and Seshadari Swami‘s Ashram ........................................................................................................................................................... 253Day 16 – Returning Home From a Pilgrimage of a Different Kind............................................................................................................................................................................. 253CHAPTER 13 THE SIXTH MILE.............................................................................................................254After The Second Pilgrimage ............................................................................................................................................................................................................................................. 254The Breath ............................................................................................................................................................................................................................................................................ 254Pranayama............................................................................................................................................................................................................................................................................. 256Asana ..................................................................................................................................................................................................................................................................................... 263CHAPTER 14 THE SEVENTH MILE .....................................................................................................264Agathiyar Seeks My Home ................................................................................................................................................................................................................................................. 264CHAPTER 15 THE EIGHTH MILE ........................................................................................................269Abhisegam ............................................................................................................................................................................................................................................................................ 269CHAPTER 16 THE NINTH MILE ...........................................................................................................270Lighting the Sacrificial Fire................................................................................................................................................................................................................................................. 270CHAPTER 17 THE TENTH MILE...........................................................................................................296Beginning the Journey Within............................................................................................................................................................................................................................................ 296CHAPTER 18 THE ELEVENTH MILE..................................................................................................310On Gratitude, Surrender, Letting Go and Awaiting the Guru‘s Grace and God‘s Grace ......................................................................................................................................... 310Gratitude............................................................................................................................................................................................................................................................................... 310Surrender............................................................................................................................................................................................................................................................................... 319
  • 9. 9Letting Go............................................................................................................................................................................................................................................................................. 319Awaiting the Guru‘s Grace and God‘s Grace.................................................................................................................................................................................................................. 319EPILOGUE.....................................................................................................................................................320APPENDIX 1 LIFE & TIMES OF SIDDHAS........................................................................................326Agathiyar............................................................................................................................................................................................................................................................................... 326Ramalinga Adigal ................................................................................................................................................................................................................................................................. 329Jeganathar Swamigal............................................................................................................................................................................................................................................................ 338Chitramuthu Adigal ............................................................................................................................................................................................................................................................. 340Gnana Pitha Shivananda Paramahansa............................................................................................................................................................................................................................. 343APPENDIX 2 FIRST ENCOUNTERS WITH THE MASTERS.........................................................345Swami Shivananda and Paramahansa Viswananda Saraswati......................................................................................................................................................................................... 345Swami Vishnudevananda and Swami Shivananda ........................................................................................................................................................................................................... 346Swami Muktananda and Bhagawan Nithyananda............................................................................................................................................................................................................ 347Swami Vivekananda and Sri Ramakrishna Paramahansa................................................................................................................................................................................................ 350Sri Ramakrishna Paramahansa and Totapuri.................................................................................................................................................................................................................... 353Sri Ramana Maharishi and Arunachala ............................................................................................................................................................................................................................. 355Yogi Ramsuratkumar and Sri Ramana Maharshi............................................................................................................................................................................................................. 355Swami Ramdas and Sri Ramana Maharishi....................................................................................................................................................................................................................... 359Swami Gnanananda Giri and Swami Shivaratna Giri ..................................................................................................................................................................................................... 361Adi Sankara and Lord Shiva............................................................................................................................................................................................................................................... 362Paramahansa Yogananda and Sri Yukteswar.................................................................................................................................................................................................................... 363Lahiri Mahasaya and Babaji ................................................................................................................................................................................................................................................ 364Lama Surya Das and Lama Yeshe ..................................................................................................................................................................................................................................... 367Thavathiru Rangaraja Desiga Swamigal ............................................................................................................................................................................................................................ 367Supramania Swami............................................................................................................................................................................................................................................................... 370Tavayogi Thangarasan Adigal............................................................................................................................................................................................................................................. 373APPENDIX 3 SIDDHAS AND MIRACLES...........................................................................................376Miracles during My First and Second Pilgrimages to India............................................................................................................................................................................................ 377Miracle 1 A Switch for the Good ...................................................................................................................................................................................................................................... 378Miracle 2 A Siddha Gives Darshan. .................................................................................................................................................................................................................................. 378Miracle 3 Siddha Hanuman Gives Darshan. .................................................................................................................................................................................................................... 378Miracle 4 Receiving Blessed Milk at Palani....................................................................................................................................................................................................................... 378Miracle 5 Yogi Ramsuratkumar Joins in Chant................................................................................................................................................................................................................ 379Miracle 6 A Visitation from the Divine Forces?.............................................................................................................................................................................................................. 379Miracle 7 Vibhuti Appears Miraculously .......................................................................................................................................................................................................................... 379Miracle 8 Tavayogi in Various Places at the Same Time?............................................................................................................................................................................................... 380Miracle 9 Agathiyar Opens His Eyes................................................................................................................................................................................................................................. 380Miracle 10 Agathiyar Opens His Eyes Again ................................................................................................................................................................................................................... 382Miracles In The Presence Of Supramania Swami............................................................................................................................................................................................................ 383Miracle 11 Lord Shiva at Parvatha Malai?......................................................................................................................................................................................................................... 383Miracle 12 A Visitation from Yogi Ramsuratkumar........................................................................................................................................................................................................ 383Miracle 13 A Siddha Intervenes......................................................................................................................................................................................................................................... 383Miracles In The Presence Of Tavayogi Thangarasan Adigal ......................................................................................................................................................................................... 384Miracle 14 A Siddha Saves Tavayogi‘s Life. ..................................................................................................................................................................................................................... 384Miracle 15 Lord Shiva and Goddess Parvathi feed Tavayogi. ....................................................................................................................................................................................... 384Miracle 16 A Visitation from Siddha Konganar?............................................................................................................................................................................................................. 384Miracle 17 Lime Appears Miraculously............................................................................................................................................................................................................................. 384Miracle 18 A Visitation from Lord Murugan? ................................................................................................................................................................................................................. 385Miracle 19 A Visitation from Lopamudra?....................................................................................................................................................................................................................... 385Miracle 20 Agathiyar‘s Darshan ......................................................................................................................................................................................................................................... 385Miracles In The Presence Of Other Devotees................................................................................................................................................................................................................. 389Miracle 21 Agathiyar Gives Darshan................................................................................................................................................................................................................................. 389Miracle 22 Did Lord Ayappa, Anjaneyar& Anjalai Give Darshan. ............................................................................................................................................................................... 389Miracle 23 Receiving a Darshan of the Siddhas at Sathuragiri....................................................................................................................................................................................... 392Miracle 24 Agathiyar Shows His Presence At Kalyana Theertam................................................................................................................................................................................. 393Miracle 25 Agathiyar Grooms a Disciple for a Bigger Mission. .................................................................................................................................................................................... 394Miracle 26 Supramania Swami‘s Darshan? ....................................................................................................................................................................................................................... 397Miracle 27 Agathiyar Opens His Eyes .............................................................................................................................................................................................................................. 399
  • 10. 10Miracle 28 Agathiyar Opens His Eyes Again ................................................................................................................................................................................................................... 399Miracle 29 Siddha Kuthambai‘s Darshan?........................................................................................................................................................................................................................ 400Miracle 30 Lord Murugan‘s Darshan?............................................................................................................................................................................................................................... 401Miracle 31 Tavayogi‘s Darshan?......................................................................................................................................................................................................................................... 401Miracle 32 A Siddha‘s Darshan? ........................................................................................................................................................................................................................................ 402Miracle 33 Another Siddha‘s Darshan?............................................................................................................................................................................................................................. 402Miracle 34 Agathiyar Saves the Life of a Devotee by Giving His Breath..................................................................................................................................................................... 402Miracle 35 Mysterious Appearance of ―An Autobiography of a Yogi‖........................................................................................................................................................................ 403Miracle 36 Receiving Ramalinga Adigal‘s URAINADAI PAGUTHI .......................................................................................................................................................................... 403Miracle 37 Receiving K.R. Shivakandhan‘s SIDDHARGAL THATHUVAMUM YOGA NERI MURAIGALUM – POONDI MAHAN VARALARU ......................... 404Miracle 38 Receiving the TIRUARUTPA ........................................................................................................................................................................................................................ 404Miracle 39 Receiving a Directive from Lord Muruga?.................................................................................................................................................................................................... 404Miracle 40 Receiving a Directive from Lord Shiva?........................................................................................................................................................................................................ 405Miracle 41 Agathiyar Saves My Daughter‘s Leg............................................................................................................................................................................................................... 405Miracle 42 Agathiyar Decides the Time of Prayers for Him.......................................................................................................................................................................................... 406APPENDIX 4 HYMNS OF PRAISE TO SIDDHAS OR SIDDHAR POTRI THOGUPPU .........416APPENDIX 5 THE KUDIL & THE PEEDHAM..................................................................................424The Kudil ............................................................................................................................................................................................................................................................................... 424The Peedham .......................................................................................................................................................................................................................................................................... 428APPENDIX 6 THE ROLE OF WOMEN IN HINDU SPIRITUALISM..........................................442The Wife as a Tapa Sakhi .................................................................................................................................................................................................................................................... 442APPENDIX 7 MAILS ...................................................................................................................................444Mail 1..................................................................................................................................................................................................................................................................................... 444Mail 2..................................................................................................................................................................................................................................................................................... 444Mail 3..................................................................................................................................................................................................................................................................................... 444Mail 4..................................................................................................................................................................................................................................................................................... 445Mail 5..................................................................................................................................................................................................................................................................................... 445Mail 6..................................................................................................................................................................................................................................................................................... 445Mail 7..................................................................................................................................................................................................................................................................................... 445Mail 8..................................................................................................................................................................................................................................................................................... 445Mail 9..................................................................................................................................................................................................................................................................................... 446Mail 10................................................................................................................................................................................................................................................................................... 446Mail 11................................................................................................................................................................................................................................................................................... 446Mail 12................................................................................................................................................................................................................................................................................... 446Mail 13................................................................................................................................................................................................................................................................................... 446Mail 14................................................................................................................................................................................................................................................................................... 447Mail 15................................................................................................................................................................................................................................................................................... 447Mail 16................................................................................................................................................................................................................................................................................... 447Mail 17................................................................................................................................................................................................................................................................................... 447Mail 18................................................................................................................................................................................................................................................................................... 448Mail 19................................................................................................................................................................................................................................................................................... 448Mail 20................................................................................................................................................................................................................................................................................... 448Mail 21................................................................................................................................................................................................................................................................................... 448Mail 22................................................................................................................................................................................................................................................................................... 448Mail 23................................................................................................................................................................................................................................................................................... 448Mail 24................................................................................................................................................................................................................................................................................... 449Mail 25................................................................................................................................................................................................................................................................................... 449Mail 26................................................................................................................................................................................................................................................................................... 449Mail 27................................................................................................................................................................................................................................................................................... 450Mail 28................................................................................................................................................................................................................................................................................... 450Mail 29................................................................................................................................................................................................................................................................................... 450Mail 30................................................................................................................................................................................................................................................................................... 450Mail 31................................................................................................................................................................................................................................................................................... 450Mail 32................................................................................................................................................................................................................................................................................... 450Mail 33................................................................................................................................................................................................................................................................................... 451Mail 34................................................................................................................................................................................................................................................................................... 451Mail 35................................................................................................................................................................................................................................................................................... 451Mail 36................................................................................................................................................................................................................................................................................... 451Mail 37................................................................................................................................................................................................................................................................................... 451
  • 11. 11Mail 38................................................................................................................................................................................................................................................................................... 451Mail 39................................................................................................................................................................................................................................................................................... 452Mail 40................................................................................................................................................................................................................................................................................... 452Mail 41................................................................................................................................................................................................................................................................................... 452Mail 42................................................................................................................................................................................................................................................................................... 452Mail 43................................................................................................................................................................................................................................................................................... 452Mail 44................................................................................................................................................................................................................................................................................... 452Mail 45................................................................................................................................................................................................................................................................................... 453Mail 46................................................................................................................................................................................................................................................................................... 453Mail 47................................................................................................................................................................................................................................................................................... 453Mail 48................................................................................................................................................................................................................................................................................... 453Mail 49................................................................................................................................................................................................................................................................................... 453Mail 50................................................................................................................................................................................................................................................................................... 453Mail 51................................................................................................................................................................................................................................................................................... 453Mail 52................................................................................................................................................................................................................................................................................... 454Mail 53................................................................................................................................................................................................................................................................................... 454Mail 54................................................................................................................................................................................................................................................................................... 454Mail 55................................................................................................................................................................................................................................................................................... 454Mail 56................................................................................................................................................................................................................................................................................... 455Mail 57................................................................................................................................................................................................................................................................................... 455Mail 58................................................................................................................................................................................................................................................................................... 455Mail 59................................................................................................................................................................................................................................................................................... 455Mail 60................................................................................................................................................................................................................................................................................... 455BIBLIOGRAPHY...........................................................................................................................................456INDEX.............................................................................................................................................................459
  • 12. 12
  • 13. 13PREFACEMy first venture into and attempt at writing was when I compiled the Siddhas hymns that I had been singingduring prayers into a book of praise to Siddhas, SIDDHARGAL POTRI THOGUPPU. The hymns were fromvarious sources: Thavathiru Rangaraja Desiga Swamigal1(of the Sri Agathiyar Sanmaarga Sangam, Ongarakudil,Turaiyur, Tamilnadu, India); Tavayogi Thangarasan Adigalaar2(of the Sri Agathiyar Sri Thava Murugar GnanaPeedham Thirukovil in Kallar, Kovai, Tamilnadu, India); and other publications. As I came across more hymnsI included them too and the volume later expanded to become AGATHIYAR PUSAI or THE COMPLETEBOOK OF PRAISE TO AGATHIYAR now available at http://www.scribd.com/doc/93769534/Agathiyar-Pusai-The-Complete-Book-of-Praise-to-Agathiyar-Tamil-Transliteration-in-Englishorathttp://www.slideshare.net/shanmugamavadaiyappa/Agathiyar-pusai-march-2013.I had compiled the forty-six Nadi3readings (also known as suvadi or olai in Tamil) or revelations in dried palmleaves by Agathiyar and other Siddhas (until 15 February 2013). I had also kept a journal of my travels in India. Ikept a spiritual diary too to monitor my progress. Initially these notes and jottings were for my personalreference only. When I came to know about Ramalinga Adigal4, Agathiyar5and the Siddhas6; and came to meet1http://agathiar.org/2http://indianheartbeat.wix.com/tavayogi3Nadi Astrology is a form of Hindu astrology practiced in Tamil Nadu, India. It is based on the belief that the past, present and the future lives of all humans wereforeseen by Hindu Siddhas in ancient time. The texts are mainly written in Vatteluttu, which is an ancient Tamil script. There are different schools of thought as to theauthor of these leaves. They were written by a Tamil Siddha called Agathiyar who is said to have had divine revelations. This doctrine of astrology was made famous byastrologers around the Vaitheeswaran Temple in the state of Tamil Nadu. Based on the thumb impression, Nadi leaves are found. (Source: Wikipedia, the freeencyclopedia)4Arutprakasa Vallalar Chidambaram Ramalingam (5 October 1823 – 30 January 1874), whose pre-monastic name was Ramalingam, is commonly known in India andacross the world as Vallalar. He was one of the most famous Tamil Saints and also one of the greatest Tamil poets of the 19th century and belongs to a lineof Tamil saints known as "gnana siddhars" (gnana means higher wisdom). The Samarasa Suddha Sanmarga Sathiya Sangam was spread and passed on by him not onlyin theory but mainly in practice by his own way of living which was itself inspiration for his followers. Through the notion of Suddha Sanmarga Sangam, the saintendeavored to eliminate the menace of caste. According to Suddha Sanmarga, the prime aspects of human life should be love connected with charity and divine practiceleading to achievement of pure knowledge. (Source: Wikipedia, the free encyclopedia)5Agastya (Also known as Father of Tamil Literature and siddha), is one of the Saptarishis (meaning "seven Siddhas") who are extolled at many places in the Vedas and arevered Vedic Siddha who is also the author of Agastya Samhita [ref: Dharma Bharathi]. Agastya is a name of Shiva too. The word is sometimes writtenas Agasti and Agathiyar. A-ga means a mountain, and Asti means thrower. Agastya the Muni, son of Urvashi was born of both Gods, Mitra and Varuna. Agastya is alsothe Indian astronomical name of the star of Canopus, is said to be the cleanser of waters, since its rising coincides with the calming of the waters of the Indian Ocean.He is considered as the father of Tamil literature and compiled the first Tamil grammar called Agathiyam. In Tamil language the term Agam means inside and iyarmeans belong. One who belong inside (soul) is the Tamil meaning for Agathiyar.(Source: Wikipedia, the free encyclopedia)
  • 14. 14Thavathiru Rangaraja Desiga Swamigal, Supramania Swami of Tiruvannamalai, and Tavayogi ThangarasanAdigal I wanted to give back something in return. These notes and jottings saw the light of the day through thenumerous websites and blogs that I created:http://www.indianheartbeat.fws1.com,http://www.indianheartbeat.20m.com,http://www.tavayogi.webs.com,http://www.wix.com/tavayogi/agathiyanWhen I received positive reviews from readers, through their e-mails, phone calls and when face-to-face, Irealized that what started as a means of my gratification to my Gurus and the Siddhas had in fact helped andbenefited others too. The idea to compile these writings into a book took shape then. These books were madeavailable online at http://www.scribd.com/indianheartbeat :SIDDHARGAL POTRI THOGUPPU (Tamil),AGATHIYAR POTRI PAADAL THOGUPPU (Tamil),AGATHIYA MAHA RISHI (Tamil),SAINT JEGANATHAR, CHITRAMUTHU ADIGAL & TAVAYOGI (Tamil),SIDDHA MARGAM-The Path of the Siddhas (English),IN SEARCH OF THE SIDDHAS (English),COMING TO THE PATH (English),IN THE PATH OF THE SIDDHAS (English),END OF THE PATH (English),SIDDHA POTRI - A Transliteration in English,ARUTPERUNJHOTI AGAVAL- A Transliteration in English,TEACHINGS OF THE SIDDHAS PART ONE -SIDDHA MARGAM - THE PATHOF THE SIDDHAS (English),TEACHINGS OF THE SIDDHAS PART 2 - KARMA (English),TEACHINGS OF THE SIDDHAS PART 3 -CONDUCT (English),TEACHINGS OF THE SIDDHAS PART 4 - THE BREATH (English),MILESTONES ON THE PATH OF THE SIDDHAS (English),THE SIDDHAS (English),SIDDHAS IN MALAYSIA (English),6Siddhar were spiritual adepts who possessed the ashta siddhis, or the eight supernatural powers. Siddha Agathiyar is considered the Guru of all Siddhars, and the Siddhamedicine system is believed to have been handed over to him by Lord Muruga, son of the Hindu God Lord Shiva and Goddess Parvathi. Siddhars are the followers ofLord Shiva. Agathiyar is the first Siddhar. His disciples and other siddhars contributed thousands of texts on Siddhar litratures, including medicine and form thepropounders of the system in this world.(Source: Wikipedia, the free encyclopedia)
  • 15. 15SEEKING THE SIDDHAS-AGATHIYAR& THE SIDDHAS (English),SEEKING THE SIDDHAS -RAMALINGA ADIGAL (English),BEING GRATEFUL- MIRACLES ON THE PATH OF THE SIDDHAS (English),THE NADI - KAANDA NADI & JEEVA NADI (English),AGATHIYAR‘S JAYANTHI &GURU PUJA (English),YOGI RAMSURATKUMAR (English)I have since removed some websites, revamped existing ones and created new sites. Check out the following:http://facebook.com/shanmugam.avadaiyappahttp://indianheartbeat.wix.com/agathiyanhttp://indianheartbeat.wix.com/tavayogihttp://shanmugamavadaiyappa.wix.com/indian-heartbeat-songshttp://www.youtube.com/user/siddhaheartbeathttp://www.scribd.com/agathiyanproductionshttp://www.slideshare.net/shanmugamavadaiyappa/fire-of-devotionhttp://www.flickr.com/photos/agathiyar/I have combined and revised the above books into a single edition that now you have in your hands. This bookis a very small attempt at displaying the workings of the Siddhas. I have documented the life and times of myGurus in this book. It carries eighteen chapters spanning ten years and incorporates the minuscule journey ofmine on the expansive and ever evasive spiritual world. As Ramalinga Adigal reveals as he came to the end of hismortal life that his achievement or feat of deathlessness came when he was at the fifteen stage of spiritualexperiences and that there was much more beyond that - that there were still higher stages that Ramalinga Adigalhesitates to express - I realize that I have a very long way to go! (Refer To Table 4 Various Stages of SpiritualExperiences)As I pen this book, I recall all the blessings that I had received towards the making of this book. When I wentfor an astrological reading in 1996, Dr Krishnan mentioned that I would write books. When I wasaccompanying Tavayogi Thangarasan Adigal on his talks at various venues in Malaysia in 2007, he turned to meand told me that I should talk about Agathiyar (to promote and propagate Agathiyar and the Siddhas teachings).I replied that I am no authority to speak on the Siddhas. Similarly, when I went for the nadi reading later,Agathiyar mentions that I shall write books too.I did not have the faintest notion then to write but it has become a reality now thanks to the blessings of myGurus and the Siddhas.
  • 16. 16ACKNOWLEDGEMENTIt has been a mere ten years since I came to the path of the Siddhas. I consider myself still new to this path andstill investigating it. I am grateful to the following people who had helped me on this journey of sheeramazement. My parents, Avadaiyappa Chettiar and Valliammai and my siblings who cared for me; My daughter Vimala who brought me to the path of the Siddhas due to her connections with Agathiyarin the past birth; My wife Mageswari, who has been supportive of me on this path and has helped me achieve thisstanding; My daughter Praba who had faith in my words, and faith and belief on Agathiyar. Kannan of Kelana Computer Service Center in Klang for passing me the Sakti Font that has made itpossible for me to write in Tamil; Dr Krishnan, friend, Siddha practitioner and astrologer who made me aware of the existence of the nadi; My colleague Muralitharan Saminathan who spoke about his experience reading the nadi and pointed meto Shivabalan; Shivabalan of the Agathians Shelter7in Malaysia who had brought in Nadi Guru Senthilkumar fromAvinasi in India; Nadi Guru Senthilkumar who spent much time in locating my relevant nadi and who started me off onthe path of the Siddha with prayers to the Siddhas; Nadi Guru T. Ramesh of the Sri Agastiar Sugar Nadi Jothida Nilaiyam8who has faithfully beendelivering Agathiyar‘s message for me forty-five times; Thavathiru Rangaraja Desiga Swamigal of the Sri Agathiyar Sanmaarga Sangam9at Ongarakudil, inTuraiyur, Tamilnadu whose works aided and guided me when I started seeking literature on the Siddhas; Supramania Swami of Tiruvannamalai, my first Guru, who revealed my mission and began working onme; Tavayogi Thangarasan Adigal of the Sri Agathiyar Sri Thava Murugar Gnana Peedham Thirukovil10inKallar who took me in as a disciple and molded me further;7http://www.agathians.org/new/8Phone: 6016 3570527 (Malaysia)9http://agathiar.org/
  • 17. 17 Finally to the almighty Lord who choose to shower his grace on this person and send his missionaries -Agathiyar, Ramalinga Adigal, Jeganathar and the Siddhas, to save him from plunging further intoignorance.Shanmugam Avadaiyappa.Malaysia.June 201310http://indianheartbeat.wix.com/agathiyan
  • 18. 18INTRODUCTIONI was born in Taiping, Malaysia. My late father was from Kilaasevalpatti village in Shivagangai-Karaikudi district,South India. My mother, a Malaysian, told me that as a child, I used to fall sick often. Once when I was a fewmonths old, I was purging badly. My parents had lost two children for the same reasons. Therefore, when thedoctors could not bring relief to me, my parents took me to our neighbor of that time - a Chinese medium. Themedium attended to me on condition that they give me away in adoption to the Gods. My parents agreedwithout hesitation so long as the medium could save me. Therefore, it was that the Gods saved me and I had aGodfather looking over my shoulders from then on.Since then until I was thirteen years of age, the medium treated me in the event I fell sick. The medium used togo into a trance in front of his altar, hitting his back with the blunt edge of a sword and would then dispense hismedicine, which was a strip of yellow paper, written with certain Chinese characters. He would light up the stripof paper and drop the ashes into a glass of water and gave me the concoction to drink after which I was well.The first time I ever stepped into a government hospital was for treatment for a dog bite and fearing I couldcontract rabies, I went to the hospital.I grew up in a moderately religious family. As a youngster, I attended religious classes, with my brothers andfriends at the home of an elderly Ceylonese man who taught us recitation of the devotional hymns,THEVARAM. I attended classes held in the Buddhist Vihara next to my home where I listened to stories andparables on Buddha‘s life. In my teens, I enrolled for a correspondence course in Christianity from a churchbased in Singapore where I read the BIBLE and answered tests papers to qualify for a certificate. Later while incollege, I learnt about Islam through a Pakistani gardener at the college, who used to accompany me on the busevery morning.I was having a problem-free life as a kid where my siblings took care of the family since was the secondyoungest in a family of seven. Nobody expected much from me.On finishing college, I landed a job in the public sector. I frequented all the temples in those places that I hadbeen posted. I was engaged in aggressive worship at home in the early hours of the morning and at sundown.This was the time where I had dreams upon dreams of Hindu Gods and Goddesses which most of the time Icould not comprehend. I started frequenting more temples and prayed more rigorously at home in the weemorning hours. Then all these came to an abrupt stop!
  • 19. 19After a lapse of thirteen years (1988 to 2001) where I had entirely given up prayers and avoided temple worship,my nephew Thayalan Arumugam set me back on the path by passing me a mantra and a painting of LordDhakshinamurthi. I realized later that surprisingly even before reading the nadi, a mysterious hand prepared mefor this journey. A year into offering prayers to Lord Dakshanamurthy, the subject of the nadi surfaced whenmy friend Muralitharan Saminathan shared his experience with a nadi reader in Malaysia. I had heard about thenadi the first time when Dr Krishnan, my friend and a prominent Siddha practitioner and astrologer, mentionedits existence to me in 1996.I had the sudden urge to see the nadi. I was in luck. Nadi Guru Senthilkumar from Avinasi, Tamilnadu was aguest of Shivabalan in Malaysia. He took my thumbprint and located my nadi. He told me Agathiyar wrote thepredictions years ago. Senthilkumar read the Pothu Kaandam, Karma Kaandam, the Shaanthi Parikaara Kaandam, andGnana Kaandam.Agathiyar revealed my past, including my past birth, the present and my future. Agathiyar told me that he wouldreveal further after three years when I was forty-five. What I did not know then was that I would eventually readthe nadi forty-six times! After the latest reading on 15 February 2013, I believe I would not have another readingbecause Agathiyar had questioned the necessity for me to read the nadi.
  • 20. 20Dedicated toSupramania Swami of TiruvannamalaiWho ignited,Tavayogi Thangarasan Adigal of KallarWho nurtures,Ramalinga Adigal of VadalurWho guides,And AgathiyarWho sustainsTheFire of DevotionIn me.
  • 21. 21
  • 22. 22PROLOGUEWhen clients of Dr. Krishnan told me that his predictions based on the astrological charts came true, I waspuzzled why none of his predictions for me materialized. Not that it bothered me, but I was curious as to knowwhy a reading by a well renowned astrologer like Dr. Krishnan did not go well with me.So one fine day I asked the Dr., not referring to me though, if at all there was a possibility that whatever hepredicted would not materialize. He answered, ―Yes, there is a possibility it won‘t materialize if you have acurse.‖―And how would we know if someone had cursed us?‖ I asked. ―Could you tell me if I am cursed, from readingmy charts?‖ I continued.Dr. Krishnan explained to me that it was not possible to know if a curse had befallen someone from reading theastrological charts and that the only way to find out was through consulting the nadi.That was the first time I heard about the nadi and the Siddhas. That was in 1996. Dr. Krishnan had made itknown to me of the existence of the nadi and that I could learn if someone had cursed me by locating a nadireader and have my leaf read. However, back at that time neither did I give much serious thought to the nadinor did I know of any nadi reader in Malaysia. I had no intention to go and seek the nadi in India. Eventually Iforgot about it.It amazes me even now to think how my life took a turnaround after I saw the nadi. The nadi showed me thepath I was to take - the path of the Siddhas. I made a pilgrimage to India in 2003, performing atonements orparikaram at the places mentioned in the nadi.Subsequently I had the blessings of two wonderful Gurus.My seeking a Guru brought me to Supramania Swami in Tiruvannamalai. The Swami and I started on a ventureto build a temple, only to drop it while in the midst of construction, after a Siddha intervenes.After two years under the tutelage and guidance of Supramania Swami, I met my present Guru, TavayogiThangarasan Adigal of the Sri Agathiyar Gnana Peedham Thirukovil, Kallar, Kovai, Tamilnadu in Malaysia in2005.
  • 23. 23I made another pilgrimage to India the same year on the instruction of Agathiyar and at the invitation ofTavayogi. Both pilgrimages were memorable. Then Agathiyar chose to come to my home in the form of abronze statue in January of 2010. I started performing rituals – Abhisegam11on the instructions of Agathiyar, andlighting the sacrificial fire or Homam12on the instruction of Tavayogi.When I read the nadi for a remedy for my daughter‘s medical problems and later for my health problems,Agathiyar gave assurance, guidance, remedies through the nadi and performed miracles. Miracles are still takingplace to this day (See APPENDIX 3 SIDDHAS AND MIRACLES).11Abhisheka, also called Abhishekam, is conducted by priests, by pouring libations on the image of the deity being worshipped, amidst the chanting of mantras. Usually,offerings such as milk, yogurt, ghee, honey, Panchaamrutam, sesame oil, rosewater, sandalwoodpaste may be poured among other offerings depending on the type ofabhishekam being performed. This ritual is routinely performed in some Hindu and Jain temples. (Source: Wikipedia, the free encyclopedia)12Homa (also known as homam or havan) is a Sanskrit word which refers to any ritual in which making offerings into a consecrated fire is the primary action. Its practiceby "Rishis" in ancient time refers close to the Vedic era. At present, the words homa/homam and havan are interchangeable with the word Yajna.Homas are animportant religious practice in Hinduism, where they part of most of the Sanskar ceremonies, Buddhism(particularly the Tibetan and Japanese Vajrayana traditions)and Jainism. (Source: Wikipedia, the free encyclopedia)
  • 24. 24CHAPTER 1 THE HUMAN BIRTHThe Miracle of Human BirthMany a saint has often mentioned the human birth as the highest amongst all births.As Sankara13says,―Only through God‘s grace may we obtain the three rarest gifts: Human birth;the longing for liberation; and discipleship to an illumined teacher.‖Swami Muktananda 14quotes Saint Sundardas in WHERE ARE YOU GOING. - A GUIDE TO THESPIRITUAL JOURNEY, published by Syda Foundation, 1989, (Muktananda, Where Are You Going? - AGuide To The Spiritual Journey, 1989)―The great Saint Sundardas wrote, ―You have attained this human body throughGod‘s grace. You cannot attain it repeatedly. This human body is a pricelessjewel. Do not throw it away.‖Swami Chidvilasananda15in INNER TREASURES, A Siddha Yoga Publication, 1995, (Chidvilasananda, InnerTreasures, 1995)mirrors Sankara‘s thoughts.―The Indian scriptures teach that earth is the place where you come to work outall your karma, the consequences of your actions, both good and bad. This iswhere you have the opportunity to learn the greatest lessons and ascend to thehighest awareness. Even celestial beings want to take birth in this place. It is the13Sankara is probably the greatest intellectual India has produced. Although a staunch defender of jnana as the only way of liberation, he composed poems, prayers andsongs to the Gods, principally Shiva. Adi Shankara (789 CE), also known as Adi Sankaracari, Sankara Bhagavatpadacarya and Adi Sankaracarya was an Indianphilosopher from Kaladi in present day Eranakulam district, Kerala who consolidated the doctrine ofadvaita vedānta. His teachings are based on the unity ofthe atman and brahman— non-dual brahman, in which brahman is viewed as nirguna brahman, brahman without attributes. Shankara travelled across the Indiansubcontinent to propagate his philosophy through discourses and debates with other thinkers. He is reputed to have founded four mathas ("monasteries"), which helpedin the historical development, revival and spread of Advaita Vedanta of which he is known as the greatest revivalist. Adi Shankara is believed to be the organizer ofthe Dashanami monastic order and the founder of the Shanmata tradition of worship. (Source: Wikipedia, the free encyclopedia)14Swami Muktananda (16 May 1908 – 2 October 1982) is the monastic name of an Indian Hindu Guru and disciple of Bhagavan Nityananda. Swami Muktananda wasthe founder of Siddha Yoga. (Source: Wikipedia, the free encyclopedia)15Gurumayi Chidvilasananda (or Swami Chidvilasananda) is the monastic name of Malti Shetty (Mumbai, India, June 24, 1955), who is the current Guru of the SiddhaYoga lineage. The Siddha Yoga lineage (parampara) was established by Bhagawan Nityananda, whose disciple Swami Muktananda was Gurumayis Guru. (Source:Wikipedia, the free encyclopedia)
  • 25. 25work of the Saints to awaken people from samsara, the world of the wandering,from this chakra, this wheel, the cycle of birth and death.‘‘Shantideva16, a Buddhist master from the monastic University of Nalanda, India, too describes human birth as arare gift. He says, ―Only as a human can you be devoted to God, the creator. ―He reminds us not to waste a rareopportunity to devote oneself to God. He says, ―These human leisure, opportunities, and faculties are very rareto obtain and easily lost.‖He questions us, ―If one squanders the chance to fulfill the aim of human life, how will such an opportunityarise again?‖The Siddhas too regard this birth as very auspicious and rare. Siddha Avvai17says,―Rare indeed is to take a human birth, rarer than that is to be born with a perfecthuman form, sight, hearing and speech. Amongst them, it is rare to see one whodoes austerities and charity. When one does austerities and charity the gates toGodhead is opened.‖Another Siddha, Manikavachagar18, amply expounds in his THIRUVACHAKAM-SHIVAPURAANAM that,―Having taken all these life forms to achieve his present state that is being bornas grass, worm, trees, various animals, stones, rocks and pebbles, variouscreatures, Asuras19, and Devas20, and having exhausted myself in doing so, I foundthe truth to exist under your feet and thus I entered your home, my Lord.‖16Shantideva was an 8th-century Indian Buddhist scholar at Nalanda University and an adherent of the Madhyamaka philosophy of Nagarjuna. (Source: Wikipedia, thefree encyclopedia)17The Avvaiyars"respectable women" was the title of more than one poet who was active during different periods of Tamil literature. The Avvaiyar were some of themost famous and important female poets of the Tamil canon. Among them, Avvaiyar I lived during the Sangam period (c. 1st and 2nd century CE) and had cordialrelation with the Tamil chieftains Paari and Athiyaman. She wrote 59 poems in the PURANANURU. Avvaiyar II lived during the periodof Kambar and Ottakoothar during the reign of the Chola dynasty in the 13th century. She is often imagined as an old and intelligent lady by Tamil people. She wrotemany of the poems that remain very popular even now. These books include a list of dos and donts, useful for daily life, arranged in simple and short sentences.(Source: Wikipedia, the free encyclopedia)18Manikkavacakar was a Tamil poet who wrote Tiruvasakam, a book of Shaiva hymns. Manikkavasakar was one of the main authors of Saivite Tirumurai: his work formsone volume of the Tirumurai, the key religious text of Tamil Shaiva Siddhanta. A minister to the Pandya king Varagunavarman II (c. 862 C.E. – 885 C.E.), he livedin Madurai. His work is a poetic expression of the joy of God-experience, the anguish of being separated from God. (Source :Wikipedia, the free encyclopedia)19In Hinduism, the Asuras are non-suras, a different group of power-seeking deities besides the suras, sometimes considered naturalists, or nature-beings. They are theforces of chaos that are in constant battle with Devas. (Source :Wikipedia, the free encyclopedia)
  • 26. 26Hindu texts mention that there are 840,000 species of life forms beginning with the aquatics, and culminating inthe human being.―All species are manifested in the early stages of cosmic creation, when the livingentities (souls) are impregnated within material nature. These indestructible andeternal souls gradually evolve through the different species or types of materialbodies, beginning with microbes and amoebas, rising through the fish, plants,insects, reptiles, birds and animals to the human and superhuman (Demigods)species. So the evolution process is really an evolution of consciousness.‖21―The different categories of material bodies (species) exist because there aremillions of categories of material desires. These different life forms are nothingmore than machines designed by the material energy to fulfill different materialdesires.‖22―Our entanglement in the material sphere is the result of an unending chain ofactions and reactions developed in this and previous human lives. This is knownin Sanskrit as karma23, a law of nature analogous to the modern scientific principleof action and reaction.‖24―In one human life, we can create sufficient karma to keep ourselves entangled inthe cycle of birth and death for thousands of lives. As human beings, we alsohave the rare opportunity to become spiritually enlightened with transcendentalknowledge and the chance to break the endless cycle of reincarnation. It can takemany lives, or you can do it in one lifetime.‖2520Deva is the Sanskrit word for deity, its related feminine term is devi. In modernHinduism, it can be loosely interpreted as any benevolent supernatural beings. Thedevas in Hinduism, also called Suras, are often juxtaposed to the Asuras, their half brothers. Devas are also the maintainers of the realms as ordained by the Trimurti.They are often warring with their equally powerful counterparts, the Asuras. (Source :Wikipedia, the free encyclopedia)21―Reincarnation: The Soul‘s Secret Journey‖ (ATMA) – From ―Atma‖ – The Bhaktivedanta Book Trust. The International Society For Krishna Consciousness.22―Reincarnation: The Soul‘s Secret Journey‖ (ATMA) – From ―Atma‖ – The Bhaktivedanta Book Trust. The International Society For Krishna Consciousness.23Karma in Indian religions is the concept of "action" or "deed", understood as that which causes the entire cycle of cause and effect (i.e., the cycle called samsara)originating in ancient India and treated in the Hindu, Jain, Buddhist, and Sikh religions. (Source :Wikipedia, the free encyclopedia)24―Reincarnation: The Soul‘s Secret Journey‖ (ATMA) – From ―Atma‖ – The Bhaktivedanta Book Trust. The International Society For Krishna Consciousness.25―Reincarnation: The Soul‘s Secret Journey‖ (ATMA) – From ―Atma‖ – The Bhaktivedanta Book Trust. The International Society For Krishna Consciousness.
  • 27. 27―Only the human species, however is subject to the subtle but exact law, foronly in the human form does one have advanced intelligence and freedom ofchoice. In lower-than-human life forms, much grosser forms of mind and bodycover the soul; therefore, the living beings within such bodies are totally underthe control of nature. Because beasts, microbes, insects, and plants do nothingmore than automatically serve their instincts, they are not held responsible fortheir activities. They do not incur karmic reactions.‖26―The soul, known in Sanskrit as Atma27, being far more subtle than matter,endures the death experience without being harmed or injured. Nor is it subjectto the laws of birth, growth and deterioration.‖28―One personal form of God is the super soul dwelling within the hearts of allliving beings; witnessing every thought and action and awarding the living beingsthe result of their karma, arranging for them to accept an appropriate physicalbody lifetime after lifetime.‖29(Are these the Siddhas? - Ed)The Purpose of Taking a Human BirthIn the book YOGI RAMSURATKUMAR - THE MYSTERY OF BECOMING GOD by Olga Ammannpublished by Yogi Ramsuratkumar Bhavan, Mauritius, 2008, (Ammann, Yogi Ramsuratkumar - The Mystery ofBecoming God, 2008)the author states,―The meaning and the aim of existence must be the search for the divine. Onethat enables the individual to take the supreme decision of his or her life: to leaveall behind and go in search of God.‖26―The Ultimate Antimaterial Particle‖ (ATMA, The Ultimate Antimaterial Particle)- From ―Atma‖ – The Bhaktivedanta Book Trust. The International Society ForKrishna Consciousness.27Atman is a Sanskrit word that means self. In Hindu philosophy, especially in the Vedanta school ofHinduism, Atman is the first principle, the true self of an individualbeyond identification with phenomena, the essence of an individual. In order to attain salvation (liberation), a human being must acquire self-knowledge (atma jnana),which is to realize that ones true self (Ātman) is identical with the transcendent self Brahman.(Source :Wikipedia, the free encyclopedia)28―The Ultimate Antimaterial Particle‖ (ATMA, The Ultimate Antimaterial Particle) - From ―Atma‖ – The Bhaktivedanta Book Trust. The International Society ForKrishna Consciousness.29―The Ultimate Antimaterial Particle‖ (ATMA, Reincarnation: The Souls Secret Journey) - From ―Atma‖ – The Bhaktivedanta Book Trust. The International SocietyFor Krishna Consciousness.
  • 28. 28In Hans-Ulrich Rieker‘s translation and commentary of the HATHA YOGA PRADIPIKA OFSVATMARAMA, The Aquarian Press 1992, (Rieker, Hatha Yoga Pradipika of Svatmarama, 1992) B K SIyengar writes,―….the real goal of a yogi is to become a Siddha. A Siddha, a person in possessionof siddhis, has developed powers that can readily be called supernatural. There areeight siddhis, the highest of which is nirvana, the great liberation. The siddhis aresignposts on his way to the final goal, liberation.‖Now since we understand that this birth is a precious gift and to be born a human is a great and very rare gift wemust now turn our attention towards making this birth into a meaningful one. We have to remember andponder over the blessedness that we humans have gained for only the human has the chance to become freefrom the cycle of birth and death and no other organism or living form. As Shantideva mentioned, we shouldnot fail to make use of this human birth or human form to find ways to break this cycle of birth and death andto achieve liberation. We have to appreciate this special gift of birth and take steps to attain liberation in thisvery birth for we might not get another chance to be born as a human for years to come. We could descend intothe lower species where it would then not be possible to worship God and attain God realization andenlightenment.The Longing for God & Yearning for LiberationIn QUIET MIND, FEARLESS HEART - THE TAOIST PATH THROUGH STRESS & SPIRITUALITY,published by John Wiley & Sons, Inc., Hoboken, New Jersey, 2005, Brian Luke Seaward quotes Teilhard DeChardin (Seaward, 2005),―We are not humans having a spiritual experience. Instead, we are spirits having ahuman experience. …..earthly existence is enshrouded in many veils of illusion. Itis a brave soul on a noble adventure who attempts to lift these veils. .... If yourecognize that you are indeed a spirit on a human path, then every situation thatyou encounter will be a learning experience. This is how consciousness evolves.The drive that inspires the human journey is a desire to have this view of life - aclearer understanding of life‘s mystery and role or purpose in it.‖Shantideva says, ―The human body is the vehicle for longevity, while the spirit is the vehicle for immortality.‖He wrote on the results of yearning for liberation.―The soul yearns to be free, and through our becoming aware of this we undergowhat the mystics call awakening where we then begin to center our life on a highspiritual ideal. A new aspiration is born in the soul, which frees the need of a
  • 29. 29larger draught of air, a more expansive horizon, and which desires direct contactwith the indefinite existence. In order to attain the highest illumination we allhave to pass through a spiritual birth. Man as a creature, brought into being outof nothing, certainly is at the mercy of his creator. Man as a spirit, by becomingspiritually conscious he can control his destiny.‖Swami Muktananda in THE PERFECT RELATIONSHIP, published by Syda Foundation, 1985, (Muktananda,The Perfect Relationship, 1985) writes,―When the virtues of many lifetimes have accumulated, one is filled with aburning longing to know that, and this great fortune makes one set out in searchof a Guru. Through the grace of the Satguru30, a person comes to know his ownself and is transformed.‖This yearning for liberation which leads one to the master or Guru, who makes him realize and bring him to theunderstanding that all that is being seen, sensed, heard, touched and felt is not permanent. He then must lookfor ‗that which is permanent‘. He then discovers that that which is permanent is the bliss derived throughdevotion to God.Can We Realize God?Can We Realize God? Know The Very Existence Of God? Alternatively, Of His Nature At Least?Shantideva says study of the scriptures does not bring man to the realization of God.―The self is not known through the study of the scriptures, or through thesubtlest intellect, or through much learning; but he who longs for him knowshim. He makes us dead to our own existence and alive to his own.‖We need the physical body to realize God. Although the believe that the soul/spirit/Atma/jivatma unites withGod after death of this body is held by many, saints have proved otherwise. Ramalinga Adigal says there is nounion with God after death. The union has to happen right now in this body, in this very birth. RamalingaAdigal had achieved this feat. He had prepared himself; he had purified his thoughts and body. He had30Satguru, or sadguru, does not merely mean true guru. The term is distinguished from other forms of gurus, such as musical instructors, scriptural teachers, parents, andso on. The satguru is a title given specifically only to an enlightened rishi/sant whose lifes purpose is to guide initiated shishya along the spiritual path, the summation ofwhich is the realization of the Self through realization ofGod, who is omnipresent. A Satguru has some special characteristics that are not found in any other types ofSpiritual Guru. (Source: Wikipedia, the free encyclopedia)
  • 30. 30performed deeds that drove away ignorance and brought him merits. He had yearned for God with utmostpassion and God had to submit to him finally. God came unto him, into his body, into every cell and atom.Then changes started to take place in his body. Eventually he dematerialized into light merging with God. Hemade it happen right here and as recent as 1874. God‘s grace is of utmost importance on this path to realization.With his grace (Arul) comes his blessing (Aasi) and his guidance. His grace falls on us only when the ego dies. AsShantideva says, ―God appears when the ego dies.‖Pandit Shriram Sharma Acharya in the preface to his book, THE LIFE BEYOND PHYSICAL DEATH(Acharya, The Life Beyond Physical Death) writes,―Life is eternal. Considering ―death‖ - the cessation of functions of physicalbody, as the end of life is a great delusion. The soul (Atma), which is thebeholder of bio-energy in the physical body, is ageless, timeless andindestructible. The fear of ―death‖ ensues from the misconception that with theend of physical existence, the individual loses its identity in totality.‖Let us recall the message of the world‘s great upanishadic Siddhas, retold by Swami Satprakashananda in hisbook MEDITATION - ITS PROCESS, PRACTICE, AND CULMINATION, (Satprakashananda)published bySri Ramakrishna Math, Chennai,―Death is not your final end.Do not give way to despair.You are not destined to be subject to this play of dualities forever.There is the Supreme Being,The very perfection of existence,Which you can reach in this mortal life and where you can find life beyond deathand complete fulfillment of your ideal.Therein is the culmination of your knowledge,Therein is the consummation of your love,Therein is complete rest and therein dwells unruffled peace.There shines the light that never fails,In addition, there abides joy unbounded.How can man reach that?Through this very life,By regulating this mortal life he can reach the immortal.‖
  • 31. 31The Siddhas having experimented on themselves have proofed that the body of ours need not drop dead at theend of its lifespan. Siddhas are believed to be alive even today. So should not we walk the Path of the Siddhaswho knew the secret and had transformed themselves to live forever?
  • 32. 32CHAPTER 2 THE PATH OF THE SIDDHASThe Path of the Siddhas or Siddha MargamPhoto 1 Agathiyar sitting majestically in the home of the authorPaul Zweig in the introduction to Swami Muktananda‘s the PERFECT RELATIONSHIP, published by SydaFoundation, 1985, (Muktananda, The Perfect Relationship, 1985)writes,―Siddha yoga is an ancient path, as old as human nature itself. .... Siddha yogacomes to us from Siddhas, perfect beings, beings who are so completely rooted
  • 33. 33in their own selfhood, in their inner God, that they see that God everywhere andcan transmit their own experience to other people.‖An author on the net, (Source not identified – Ed) refers to the Upanishads,―As defined in the Upanishads, a Siddha is one who has progressed from theexalted ‗state of freed while living‘ (Jivanmukta) to ‗supremely free with full powerover death‘ (Para Mukta).‖As we saw earlier, B K S Iyengar statement, (Rieker, Hatha Yoga Pradipika of Svatmarama, 1992),―….the real goal of a yogi is to become a Siddha. A Siddha, a person inpossession of siddhis, has developed powers that can readily be calledsupernatural. There are eight siddhis, the highest of which is nirvana, the greatliberation. The siddhis are signposts on his way to the final goal, liberation.‖M. Govindan in BABAJI AND THE 18 SIDDHA KRIYA YOGA TRADITION, Kriyayoga Publications,Quebec, Canada, 1991, (Govindan, 1991) wrote,―After experiencing union or yoga with God or ultimate reality in the spiritualplane, the Tamil Yoga Siddhas experienced a progressive transformation of theirintellectual, mental, vital and ultimately, physical bodies. In attaining such anintegral realization they have manifested a divine transformation of their entirehuman nature.‖M. Govindan adds that their attainment is a result of the techniques used to prepare their bodies for the descentof divinity. M. Govindan says it is important to know the Siddhas and their path,―Their story is important to modern man because it speaks of a means of selftransformation which is accessible to everyone, in all walks of life using a seriesof techniques known as Kriyayoga.‖Although the Siddhas have been around for ages, only certain quarters speak about them. The subject of Siddhasis shrouded in mystery. Although works of Siddhas are now available in print, it is not fully possible to decipherthese works.Agathiyar has mentioned Siddhas who made it to his stature. They are Karuvurar, Konganar, Bhogar, Sattamuni,Kamalamuni, Machamuni, Tirumoolar, Nandisar, Sundaranandhar, Korakar and Purushamiruga Yogi.
  • 34. 34In another Siddha song, Agathiyar mentions the following names of Siddhas: Manikavachagar, Avvai, Nalyugi,Tirumoolar, Gnanasambandhar, Karuvurar, Tiruvalluvar, Kausigar, Vasistha, Pambatti, Appar, Sundarar,Sugabrahmar, Karkaipujandhar, Thanvanthari, and Shivayogamamunivar.Siddha Romarishi mentions in one of his writings the names of some of these Siddhas. They are Karuvurar,Bhogar, Agathiyar, Sathainathar, Konganar, Brahmasiddha, Machamuni, Nandhithevar, Korakar, Pathanjali,Edaikadar, Chandikesar, Vasamuni and Kamalamuni.Korakar goes on to mention sixty-four Siddhas who started missions or Madams and headed them. The list is asfollows. (Information sourced from SIDDHARGAL KANDA AHVIGALAI VIRATHUM MULIGAIRAGASIYANGAL by Jegatha).They are:Table 1 Sixty-Four Siddhas Who Started Madams and Headed ThemSixty-Four Siddhas Who Started Madams And Headed ThemAgathiyar Karuvanandhar Sandigamamunivar Siddharishi Yathithamunivar ViswamunimaindharAghoramunivar Kalanandhar SadhaShivamamunivar Siddhanandhar Yegarishi ViswarishiAmuthavanandhar Kuruvanandhar Sadhanandhar Shivamunivar Yogarishi ViswanandharAthimunivar Kurmanandhar Sathiyanandhar Shivanandhar Rudrarishi VishnumunivarAnandhamunivar Kauthamunivar Samaiyavanandhar Sinmaiyanandhar Logava nandhar VidhanandharRasamunivar Korakar Saruga nandhar Sugarishi Vasamuni ViyasarishiKamalanandhar Sachuthanandhar Saruvanandhar Sukiramunivar Thuruvanandharmurthi BrahmandharKarunaiyanandhar Sattaimunivar Sisuvanandhar Suthanandhar Nandiyanandhar PulastyarSundaranandhar Brahmamunivar Muthanandhar Valaiyanandhar Pathanjalimamunivar PuranavanandharSuriyanandhar Brahmarishi Mularishi Vanendramahamuni Paramanandhar PurananandharSaithanyamunivar Shiruvanandhar Maunamunivar MachamunivarElsewhere there is mention of Athimula Navanadha Siddhas: Anathinadhar, Athinadhar @ VethandaSiddhar,Gajendranadhar @ VilaiyathuSiddhar, Korakar, Sathoganadhar @ Yoga Siddhar, Sathiyanadhar @GnanaSiddhar, Mathanganadhar, Machendranadhar @ NondhiSiddhar, and Vegulinadhar @ MaunaSiddhar.There is mention of Saptarishis too: Agathiyar, Angirasar, Kasipar, Gauthamar, Pulastyar, Markandar andVasisthar.Tavayogi Thangarasan Adigal of the Sri Agathiyar Sri Thava Murugar Gnana Peedham Thirukovil has compiledand given an extensive list of names of Siddhas. See APPENDIX 4 HYMNS OF PRAISE TO SIDDHAS ORSIDDHAR POTRI THOGUPPU. He tells me the names listed by him are those of authentic Siddhas and havehad references in other Siddha works and writings. He tells me it was sufficient to recite these names and whendone diligently and without fail one shall have their (Siddhas) grace immediately. They are as follows:
  • 35. 35Table 2 List of Names of Siddhas Compiled By Tavayogi Thangarasan AdigalList of Names of Siddhas Compiled by Tavayogi Thangarasan AdigalAgathiyar Katyamagarishi Sundaramurthi PampatisiddharAgapaisiddhar Kabalamagarishi Sutamunivar BagadevamagarishiAsuvinitdevar Kakeyamagarishi Suriyananthar ParvathamagarishiAthirimagarishi Kartikeyamagarishi Sulamunivar BhaskaramagarishiAmbigananthar Kalavamagarishi Saykilar PingalamunivarArunagirinathar Kalinganathamagarishi Sethumunivar PidinakisarArulnanthishivachariyar Kalamagarishi Sorubananthar BhirugumagarishiAllamapirabu Kanbamagarishi Somagamagarishi BrahmamunivarAlukannisiddhar Kinthamagarishi Saunagamagarishi PirunjakamunivarAsidevamagarishi Kiruthumagarishi Jambumagarishi PirungumagarishiAlagananthar Kusarishi Janagar PipalamagarishiArithamagarishi Kutsagarishi Janantanar PunnakeesarAnjanadeva Kugainama Shivayar Janatanar PulatisarAtchayadevarishi Kurunama Shivayar Janakumarar PulippanisiddharAtithamagarishi Kutambaisiddhar Jabalimagarishi PundarigamagarishiAritsamagarishi Kumaragurubarar Jeganathar PurukothamagarishiAtreyamagarishi Gurudhaksanamurthy Jeyamunivar PunaikannarAsavalayanamagarishi Gururajar Gnanasiddhar BhogamagarishiAnanthasiddhar Kurumbaisiddhar Damarananthar MachamunivarEdaikadar Kurmananthar Danvanthiri MayuraysaRamalingaadigal Konganamagarishi Tayumanar ManikavasagaRamadevar Korakar Tananthar MarkandayarRamananthar Kausigar Tatisimagarishi MalanganUmabathishivachariyar Kautamar Tambamagarishi MatangamagarishiUbamanyumagarishi Sangarshanamagarishi Talapiyamagarishi ManurishiUsanamagarishi Satumugamagarishi Tathuvagnanasiddhar MarisamagarishiUthayagirisiddhar Satananthamagarishi Trikonasiddhar MandavyamagarishiAvvaiyar Sangumagarishi Thirugnanasambanthar MukthanantharKanjamalaisiddhar Sanatanamagarishi Thirunavukarasar MutkalamagarishiKadaipillaisiddhar Chandirakulamagarishi Thirumaligaidevar MeikandadevarKaduvelisiddhar Savitiramagarishi Thiruvaluvar MaunachsiddharKannananthar Sangiyayanamagarishi Tirunabindhumagarishi MegasanchararishiKannisiddhar Sandilyamagarishi Dhurvasamunivar MaitrayemagarishiKanabathidasar Santirayanamagarishi Teraiyar MrityunjayaKananathar Saratvanthumagarishi Tevatattamagarishi YakgnadevamagarishiKatambamagarishi Salihotramagarishi Tevalamagarishi YuhgimunivarKabilar Satvikadevamagarishi Tevaratamagarishi YogasiddharKamalamunivar Sangamunisiddhar Nanthanar YoganantharKaruvurdevar Sangaramagarishi Nanthisvarar RohmarishiKallulisiddhar Sangilisiddhar Nathanthasiddhar RaipriyamagarishiKalaicoathumunivar Satchithananthar Narathar VasudevamagarishiKaubalasiddhar Sattanathar Nagaradevamagarishi VamadevarKanaramar Sandikehsar Nondisiddhar ValakilyamagarishiKagabujandar Sathyananthar Pandrimalaisiddhar VasisthamagarishiKasibar Chitramuktar Pattinathar Varatarishi
  • 36. 36Kalanginathar Shivayogamamunivar Pathragiriyar VararishiKanvamagarishi Shivananthar Patanjaliyar VaragimigiKarkamagarishi Sirungimagarishi Paratuvasar ValmigiKausamagarishi Shivayambuvamanumagarishi Paramananthar VedamagarishiKanagamagarishi Sugabrahmar Parasarishi VyakramarThavathiru Rangaraja Desiga Swamigal of Sri Agathiar Sanmaarga Charitable Trust Ongarakudil, Turaiyur listsout 131 names of Siddhas in his SIDDHARGAL POTRI THOGUPPU.Veeramanidhasan31has compiled 773 lists of names in his GURU PUJAI - SRI SIDDHARGAL POTRIMANTHIRA MALAI (Swamigal, 2005).Rajkumar Swamigal32of Brammarishi Hills lists 210 names.In Hans-Ulrich Rieker‘s translation of the HATHA YOGA PRADIPIKA OF SVATMARAMA, the AquarianPress 1992, (Rieker, Hatha Yoga Pradipika Of Svatmarama, 1992),―Since there is a path to liberation, there also must exist the means to pursue it tothe end. And all the means that we require to reach our ultimate goal, howeverhigh it may be, lie within us. The problem is only how to release them.‖The path of the Siddhas is known as the Siddha Margam in Tamil. Siddhas had taken birth as humans andeventually through research into the mysteries of the body and soul, evolved themselves into the ultimate. TheSiddhas strived to achieve Godhead by means of performing austerities together with living a life of discipline.The Siddhas had searched the nooks and corners of this universe for God and finally realized God in them.Towards this, they perfected means to enable the body to remain alive for generations and eons and to this dateare believed to be living amongst us. They then taught their disciples this path. Together they then laid them outin writings for the future generations to cherish and follow. It is wonderful indeed of the Siddhas that they haddocumented every finding and discovery and till this day guide humans through their writings and the nadi.Having achieved deathlessness, they render their knowledge to humanity encouraging them to follow suit.31Veeramani Dasan is an Indian singer of devotional songs. Earlier Dasan had a light music troupe, Sruti Laya. But now it is devotional singing most of the way. He hassung for a couple of films too. Having sung more than 3,500 songs this singer who travels extensively for concerts is at home in Kannada and Telugu devotionals too.(Source: Wikipedia, the free encyclopedia)32http://brammarishihills.wordpress.com/siddhas/
  • 37. 37However, not everybody can realize God in them immediately. The Siddhas realized that each person is anindividual in his known right having gained experiences through several births and advancing spiritually at theirown pace. Understanding this, the Siddhas drafted four stages on the path of the soul‘s evolution. Therefore, theSiddhas paved the path where one would have to go through the four divisions of yoga towards god realizationin a systematic way. They are namely: Sariyai, Kriyai, Yogam and Gnanam. Man confirms to any one of this stageaccording to his temperament and nature; beliefs and thoughts; and upbringing and faith.The four divisions or paths to Sivahood or Godhead are revealed in verses 270 to 274 of the SHIVAGNANASIDDHIYAR SUPAKKAM.mofla;fjfjlf mjla;fjfjlf mtfHkfks; la;fjfjlfkakla;fjfjlf WofTlf m_fj;do FdgPlfnofla;fjfjlf nauf Fdikalf ]aolf epajlfntfjs;spa m;sdp Wo nistfTiKlf wmpfi;fmofla;fjfj Lkfksjyf maeuajfjsp malqhfhspma=hfhsp maPmfmsplf WofT mK;f isklalfLofla;fjfj ]apkfkauf WpfKlf LkfksLxI Wofh;f coftsOjfJlf Lkfkshklf Wofh;f―The journey in attaining Shiva consists of four paths. Sanmaargam, Sagamaargam,Sarputramaargam, Taatamaargam, these four Maargam are paths to Shiva. Jnanam,Yoga, Kriya, Sariyai, those devoted to it, shall attain Sanmaargam Mukti visSalokyam, Saameepam, Saarupam, and Saayutchyam.‖The first path Taatamaargam (Sariyai), or living in the world of Shiva, is also known as the path of the servant.kakla;fjfjlf matftsuf m_fj;ofkof ejapsufkulf FuJ SgfG SuJ ks: wl{jfJlf makfkshfehaKjYlf wjapfK ^nf ka;fladu jbfbsHosktfJhf hu mdlkfKhf Hj[fnfK haxkqK Suf ks: isyjfJ SgfG ks:nnfkioLlfwmpfK ks: eig_f jbfgauf Fxepof wmpfiKpaK hbspq;f WofT hbsnfK Fi;fklf hbsPlfSptfTiK Smfm;sdp wmpfeia;f Qmof DuJ S:hfh;f―In the temples of Shiva, cleaning the floors, decoration with flower wreaths andgarlands, cooking many victuals for God and devotees, chanting the glories ofShiva, lighting the sacred lamps, tending the sacred gardens and flower beds,serving the visiting devotees of Shiva and attending to their needs are the path of
  • 38. 38Taatamaargam. They who perform these acts live in the world of Shiva. Whenthe ascetics smeared in ash carrying a staff and other accouterments of theascetics visit the temple, the devotee must say to them, ―I am the servant at yourfeet, what can I do for you?‖ Thus one should lower one‘s head and in humilityperform the assigned work to serve the ascetic.‖Next, Sarputramaargam (Kriyai) or the ritual worship of Shiva is known as the path of the son.Hkfks; la;fjfj jlHjusof Hkspisd;hf ehaKHdj Vys l]fmolf FLK Lkuf wjabfG RnfKMkfks wmpfK Amolf c;fkfks c;fkfks laoalfemaksdpPlf haiskfK AiajskfK Mkfkhkfkspsoauf F:mfmskfK h;ishf ehatftshfh;siswoaG W;spsuf i:ja;spLlf hbfbsnskfkUlf Sjfjs;sdppsdo SptfTeia;fjyfnsofluof kof F:js:hfh;f nsdoP_f jaeu―Fresh-smelling flowers, incense, sacred lamp, articles for ritual ablution of theidol, food offerings to God, five part purification, seat for the deity, invocation ofthe God in the form of light and of life into the idol, invitation of the deity,worship by pure devotion, eulogizing God with love, offering flowers, keepingalive the sacrificial fire, doing all these ritual acts daily. By these acts the devoteesabide very close to ninmalan (Shiva with no impurities).‖The third path, Sagamaargam (Yogam) or attaining the form of Shiva is also known as the path ofcompanionship.mjla;fjfjlf Huof VGjfjskf kGkfKiys S;bfGlfmushfH FtfT LmfmK; Lkuf Aka;_fjyfFjla;fjfjlf FtsnfK Fitftsof F:lfwha:yfjyfDb;fnfK F_fJ FdbnfKehapf eluf Ets Fu;flkslbfgukfksof Lj la;fjfj FLK Dgulf Lgfgkf ekjfjsL{mfemaks nsdonfks:kfkuf Lkuaj isdojyfDj la;fjfj Fgfga_fj epaj LtfTlf D[kfkuf D[nfki;fmsiof kof D:ikfdkhf whTi;f―Control of the senses; regulating the two breaths (in-breath and out-breath);realizing the essence of the six adhara kundalini chakras with triangles andsquares; worshipping the presiding deities of each chakra; ascending to
  • 39. 39BrahmaRandhra and inducing the lotus bud to blossom; stimulating the sunmandala there and helping the resulting ambrosia spread all through the body;worshipping and meditating the effulgent Shiva without remissness; andobserving the ashtanga Yogam. These devotees will get the form of Shiva.‖The final path, Sanmaargam (Jnanam) is also known as the true path.mofla;fjfjlf mjujdu H;ab eiklfmakfks;_fjyf mlp_fjyf kalf huIlf Db;fnfKhof la;fjfjhf wha:yf huIlf jq[aj elualfhks hM hamlf wk;skfKhf h; msidojf jagfGlfnof la;fjfj ]aokfdk nax ]aoe]pwlaG ]aks:Ilf naga ibfblfhsof la;fjfjmf msiOgoalf whtfts ]aohfwh:dl Ddgepa;f msidohf whTi;f kaeo―Wisdom from all Puranas, Sastras and sacred texts of all external religions;elucidation of all and rejecting the falsehood as untruth; knowledge of God, souland fetters; acquisition of true knowledge of the righteous path for attainingShiva; and merger with Shiva without any differentiation among knowledge,knower and the object of knowledge. People in this just path acquire greatnessand attain Shiva.‖The Siddha Sugabramar in the GNANA SUTHIRAM mentions these four divisions too.nufuwka: h;lJ: infk kaeunuLyfy masdp i[s laafjfjnf ekaBlfwlufuei masdp i[s ngnfkapaoaufish;lkapfjf jsasdp i[s isd;isuf ekaofTlfiufuwka: jsasdp i[s jbfghsofHdlnfkeo epaj i[s wkysiapfkf wkaofTlfwmufuwka: epaj i[s ngnfkapaoaufkstdlPy ]ao i[s wkasPlf hae;―When the Parama Guru arrives,The path of Sariyai shall arise,Slowly when the path of Sariyai is trod,
  • 40. 40Kriyai path shall arise shortly,Upon walking the path of Kriyai,Son, the Yogam path will clearly arise,Walking the path of Yogam,The Jnanam path shall appear.‖The SiddhaShivavaakiyar too mentions these four divisions.wkysnfk ntf masdpkofosuf wmofT maeuajlfwhTlfwkysnfk ntf jsasdp^dm em;ualf malqhelwkysnfk nufu epajlf kofosuf em;uaJlf ma=hlfwkysnfk ]aolf naofjsUlf em;uaJlf maPmfpel―Upon entering Sariyai, Salokyam shall one receive,Through Kriyai, Saameepam shall he reach,In yoga, Saarupam shall be attained,Jnanam, these four, Saayutchyam shall one attain.‖The Siddha Kunangkudi Masthan Sahib who sings the praise of Agathiyarin theAGASTHIYAR SATAGAMpleads of Agathiyarfor the experience of all these divisions in the 52ndverse.cuhf hs;abdomf mbffg la:klf WoL[_fj isgfG F:yf HaspIlfLlflbfgu_fjYlf LgfGlf hxjfJ F_fjscgfx dikfK F:yf HaspIlfelualf hk_fjagfG wlpf]f]ao Nzeubseleutfts F:yf HaspIlfelUlf eluao naualf hx jgkfks wlofelUlf WojfJ F:yf HaspIlfmaeuaj malqh ma=h maPmfpmnfkaolf F:yf HaspIlfmaMik mlfhf;kapkfekaG mka ns`fdgmaafnfksgtfJ F:yf HaspIlfladu Fbs laafheo ki;a<ms_fjeli;eibfGlf Woftof F:ejlaJb_fJx ia{lf Wof FjkfkqmeolIo ekmsj nakeo.The various paths and stages on spiritual development and the respective stages of Mukti as revealed in theSHIVAGNANA SIDDHIYAR is translated by G. Vanmikanathan in his PATHWAY TO GOD TROD BYSAINT RAMALINGAR (G.Vanmikanathan, Pathway to God Trod by Saint Ramalingar),
  • 41. 41―Sanmaargam, Sagamaargam, Sarputramaargam Taatamaargam, to gain Sankaran(Shiva), good paths four are these; Jnanam, Yogam, Kriyai, Sariyai, thus also theseare called.‖I have tabulated the four paths and the type of Mukthi gained as below.Table 3 The Four Paths and the Type of Mukti gainedPath Also known as Meaning Description Type of Mukthi gainedSariyai Taatamaargam. The path of aservant.Were I to define Taatamaargam, it is sweepingthe floor of Sankaran‘s temple, scrubbing it withcow-dung water, plucking flowers and preparingmany garlands and chaplets for the Lord,singing his praises, lighting lamps in the temple,maintaining a flower garden (for supplyingflowers for the Lords worship), and whencoming across a person in the holy garb of adevotee of Civan, enquiring of him, ―What isthe service I can do for you, please commandme‖, and doing such services.Salokyam which means gaining aDarshan of God, having a visionof him for a certain period orbeing in the same world as God,just as a servant lives in a kingspalace.Kriyai Sarputramaargam The path of the goodson.New fragrant flowers, incense, lamp, materialsfor the bath, offerings, with these in hand go toa suitable place, clean the place by the fiveprocesses, place a seat (for the God), install theimage of God thereon, meditate on the form ofGod and the light that is God, invoke him todescend and occupy the image, worship himwith great devotion with flower offerings andsongs and obeisance, perform with ardour thereligious acts associated with the sacrificial fire.Those who do these acts daily will abide by theside of the Lord.Saameepam means that thedevotee gains the privilege ofbeing close to God in his audiencechamber for a period.Yogam. Sagamaargam. The path ofcompanionshipBeing engaged in the contemplation of thewhole effulgence by the process of controllingthe (five) senses, obstructing the flow of thetwo breaths and bringing it to a state of non-motion, gaining knowledge of the six centers(plexus) (in the body) and understanding theirdeep significance, passing through them to thetop, partaking of the ambrosia from theregion of the moon (within the human body)and storing it up to the fullest extent in thebody, and other acts; in short, going throughall the eight phases of yoga.Saarupam, which means a pada-mukthi, or a graded Mukthi wherethe devotee gains for a period asimilarity of form with God.Jnanam. Sanmaargam. The best or truepath.Learning all the arts, the Puranas, the Vedas,the Sastras, the philosophies, creeds, etcetera,learning the contents of several religions fromtop to bottom, knowing what is God, whatare creatures, what the malams, seeking thegood path which discloses the transcendentShivam, and gaining the privilege of becomingone with Civan without any trace of the senseof separateness of gnosis (knowledge), thething to be known (i.e. The Godhead) and theknower.Saayutchyam, which means unionwith the Godhead.To aid us in our understanding, G. Vanmikanathan categorizes the famous four Samayakuravars (also known asNaalvar or Naayanmaar’s) in the respective paths and stages of spiritual development.
  • 42. 42Saint Thirugnaanasambandhar33as a follower of the Jnanam-Sariyai Maargam;Saint Thirunaavukkarasar34is identified as one who followed the Jnanam-Kriyai MaargamSaint Sundaramoorthi Swamigal35as a follower of the Jnanam-Yogam Maargam, andSaint Maanikkavaachakar as the follower of Jnanam-Sanmaargam.Ramalinga Adigal too has spoken of the various stages of spiritual experiences. I have tabulated these stagesbelow. (Source: AN INTRODUCTION TO THE PHILOSOPHY OF RAMALINGA SWAMI by Dr CSrinivasan, published by Ilakkia Nilayam, Tiruchi, 1968 (Srinivasan, An Introduction to the Philosophy ofRamalinga Swami).Table 4 Various Stages of Spiritual ExperiencesVarious states of the soul. The 16 stages andabove of spiritualexperiences.Experiences(Nilai).Stages. Paths.Human beings leading a mundane life without even a thought of itstransient nature.1. Jeeva Sakiram.Normal wakefulness.1ststage.2. Jeeva Sorpanam.Normal dreaming.2ndstage.3. Jeeva Suluthi.Normal ignorance.3rdstage.Spiritualist aware of momentary nature of life; conscious of the world andexternal objects; enjoys gross things.4. Sutha Sakiram.Perfect wakefulness.1st state of the soul.1ststage.Sariyai.Seeking to see the Lord and feels inseparable; untiring search for God;enjoys subtle things.5. Sutha Sorpanam.Perfect dream.2nd state of the soul.2ndstage.Kriyai.Only God; neither dreams nor desires; soul temporarily one with Brahmanenjoys bliss.6. Sudha Suluthi.Perfect ignorance orsound sleep ordreamless state.3rd state of the soul.3rdstage.Yogam.Lust & veil covering the soul for generations are shed one after the other;soul cleanse by Arutperunjhoti; spontaneous impulse of love for God;absolute union with Brahman.7. Sudha Turiyam.Perfect experience.Supra-mentalSupremegrace.Arul Oliyal.4thstage.ShivaJnanamNilai.33Sambandar, also called Thirugyana Sambandar, Tirugnana Sambanthar, Campantar, Champantar, Jnanasambandar, Gnanasambandar) was a young Saiva poet-saintof Tamil Nadu who lived around the 7th century CE.He is one of the most prominent of the sixty-three Nayanars, Tamil Saiva bhakti saints who lived between the sixthand the tenth centuries CE. Sambandars hymns to Shiva were later collected to form the first three volumes of the Tirumurai, the religious canon of Tamil SaivaSiddhanta. He was a contemporary of Appar, another Saiva saint. (Source: Wikipedia, the free encyclopedia)34Tirunavukkarasar, also known as Appar was a seventh century Saivite Tamil poet-saint, one of the most prominent of the sixty-three Nayanars. He was an oldercontemporary of Sambandar. His birth-name was Marulneekkiyar: he was called "father" by Sambandhar, hence the name Appar.Sundarar states inhis Tiruttondartokai that Appar composed 4900 hymns of ten or eleven verses each, this is repeated byNambiyandar Nambi and Sekkizhar, but only 3130 are availabletoday.These are collected into the Tirumurai along with the compositions of Sundarar and Sambandar, Appar having his own volumes, called Tevaram. (Source:Wikipedia, the free encyclopedia)35Sundarar or Cuntarar or Sundaramurthi, 8th C.C.E.), also known as Cuntaramūrti, and affectionately Tampiran Tozhan was one of the most prominent amongthe Nayanars, the Shaiva bhakti (devotional) poets of Tamil Nadu. He was a contemporary of Cheraman Perumal and Kotpuli Nayanar who also figure in the 63Nayanmars. The songs of praise are called Thiruthondathogai and is the original nucleus around which the Periyapuranam is based. The Periya Puranam, which collectsthe legends of the Nayanars, starts and ends with him. The hymns of seventh volume of the Tirumurai, the twelve-volume compendium of the poetry of Tamil ShaivaSiddhanta, were composed by him. (Source: Wikipedia, the free encyclopedia)
  • 43. 43awareness.4th stage of the soul.8. Para Sakiram.Higher wakefulness.Enjoys grace of Lord and ecstasy. 9. Para Sorpanam.Higher dream.Supra mental dream.Shackles removed by Arutperunjhoti; heavenly experiences. Above thisstage, God is un-manifested.10. Para Suluthi.Higher ignorance.Supra mentalunknowing.1ststage.1st divine path.Sithantham.Sutha Sithantham.Tasting God; glory of Arutperunjhoti; self-realization on the soul as anatom brilliant as the sun, soul charged with divine grace; aspirant realizesthe greatness of God grace and his smallness; self-realization or AtmaTarisanam.11. Para Turiyam.Atma Tarisanam.Supra-mentalperfection.Ananda Nilai. 2ndstage.2nd divine path.Vethantham.SuthaVethantham.Perceive God in the form of light; soul is saturated with compassion &love; experience of divine life (Uyir Anubhavam); attains purified body orgolden body (Sutha Degam); the extent of achievement is dependent onthe grace of Arutperunjhoti; sees divinity in all creatures; sees God in theform the aspirant is ready to receive; enjoys supreme grace (ArulAnubhavam); higher stages are heavenly stages and beyond humanperception where the mind fails to conceive and all senses cease tofunction; Uyir Anubavam in Sudha Degam; transformation to pure body;love incarnate; universality of love in all fellow beings; oneness in life;sees the divine in all life forms; sees smallness of one and greatness ofGod; spontaneous flow of God in him.12. Guru SakiramorShivaSakiram.3rdstage.3rd divine path.SuthaNathantham.Descent of divinity in the individual. 13. Guru Sorpanam orShivaSorpanam.Supreme dream.4thstage.4th divine path.Sutha Kalantham.Supreme grace flows and prepares aspirant for the next stage. 14. Guru Suluthi orShivaSuzhuthi.Supreme tranquility.5thstage.5th divine path.Sutha Bothantham.Body transforms into Pranava Deham or body of grace; merges withArutperunjhoti; deathlessness or conquest of death.Ramalinga Adigal mentions Muthuthandavar & Tathuvarayar as hadattained this state.15. Guru Turiyam orShivaTuriyam.Anandha Nilai.Periya ShivaAnubhavam.6thstage.6th divine path.Samarasa SuthaSanmaarga.There are still higher stages that Ramalinga Adigal hesitates to express. 16. Sudha Shiva Sakiram.Absolute supremeconsciousness.Sudha ShivaSorpanam.Sudha Shiva Suluthi.Sudha ShivaTuriyam.Sudha ShivaTuriyateetam.The Siddhas are ever eager to share their experiences. They are waiting for potential aspirants to come by. Atother times, they go in search of the aspirant himself and confront him. All that is required of one is to bereceptive enough and submit to them and they shall show him the path. When one has faith and belief in them,they point out signposts. When he adheres to their teachings, they start to give him guidelines to follow. Aftersome time into the worship of the Siddhas, they then show signs of their presence. He needs to be alert thoughto recognize these signs. Their appearances and the miracles that they perform will help strengthen his belief andfaith in them. Once he believes they are around, they shall then start to lead him by taking hold of his hands.The day then comes when they shall carry him on their shoulders as a father carries his child. Then there is nomore paths for him to walk on for his path is their path too. There will only be one set of footprints then - thatof God. At that stage, he lives his lives for God, not for himself. God moves in him. He only becomes a tool tocarry out God‘s massive tasks of getting humans to realize their full potential and beget self-realization.
  • 44. 44Towards this purpose, the Siddhas have written extensively. The Siddhas have given us guidelines on how weare supposed to live this life in their works. The Siddha Tiruvalluvar36gave us the TIRUKURAL. Siddha Avvaigave us the AVVAI PADAL, AATTHI CHUDI and KONRAI VENTHAN, all in the Tamil language. SiddhaPathanjali37gave us the YOGA SUTRAS. Svatmarama gave us the HATHA YOGAPRADIPIKA. SiddhaPathanjali has laid out eight stages in his yoga sutras: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana,Dhyana, and Samadhi.They start with the very basic – characteristics of a good person. They speak about good morals and attributes.Tiruvalluvar in the TIRUKURAL, reminds us of the following: be righteous; be kind in speech; be grateful;maintain self-control; do not desire another man‘s wife; be forgiving; do not envy; do not covet; do not slander;perform charity; be truthful; abstain from anger; and be courteous.Avvai in her work entitled ATHI CHUDI has 109 advises for us, amongst them: do good; control anger; do nothinder aid to others; feed the hungry; help the needy; keep reading; do not be jealous of other‘s achievement;help your relatives and friends grow with you; look after your parents; do not forget those who have come toyour aid; do not secure what does not belong to you; do not venture into things that are degrading by nature;abstain from using harsh language; refrain from thinking degrading thoughts; do not harm others; give your bestin every venture that you undertake; lead an honest life; respect others. Similarly Avvai in KONRAIVENTHAN, has 91 advises for us. Through MUTHURAI, she has 30 advices and another 40 in NALVAZHI.Agathiyar through his AGASTIYAR GNANAM spells out the attributes that one should seek and become.Listen to a portion of Agathiyar‘s work at http://www.youtube.com/watch?v=cAj1FSfO3Qo The very firstlesson that they teach us is to bring change in our behavior, speech and beliefs. The Siddhas emphasize oncharacter building, good behavior, right conduct, right knowledge, and yogic practices. They ask us to restrain36Thiruvalluvar was a celebrated Tamil poet and philosopher whose contribution to Tamil literature is the Thirukkural, a work on ethics. Thiruvalluvar is thought to havelived sometime between the 2nd century BC and the 8th century AD. This estimate is based on linguistic analysis of his writings, as there is no archaeological evidencefor when he lived. He is sometimes also called Theiva Pulavar ("Divine Poet"), Valluvar, Poyyamozhi Pulavar, Senna Pothar,Gnana Vettiyan or Ayyan. (Source:Wikipedia, the free encyclopedia)37Patanjali, 150 BCE or 2nd c. BCE) is the compiler of the Yoga, an important collection of aphorisms on Yoga practice. According to tradition, the same Patanjali wasalso the author of theMahābhāṣya, a commentary on Kātyāyanas vārttikas (short comments) on Panini‘s Astadhyayi and of an unspecified work of medicine (ayurveda).Patanjalis place of birth is held to be "Gonarda" (Thiru-Gona-Malai), a "country in the east" and he described himself as a "Gonardiya" throughout his life. Thiscorroborates Tirumulars Tirumandhiram, which describes him as hailing from Then Kailasam (Koneswaram temple, Trincomalee), and he famously visited the ThillaiNataraja Temple, Chidambaram, where he wrote the Charana Shrungarahita Stotram on Nataraja. In recent decades,] the Yoga Sutra has become quite popularworldwide for the precepts regarding practice of Raja Yoga and its philosophical basis. "Yoga" in traditional Hinduism involves inner contemplation, a systemof meditation practice and ethics. (Source: Wikipedia, the free encyclopedia)
  • 45. 45our anger, lust and ego. Once we take care of these, then perception and understanding will changedaccordingly. The world will still be the same. Nevertheless, we shall see it in a different perspective then. Weshall accept everything as God‘s doing. We shall go with the flow. We shall see the world differently. Movingfurther on there comes a stage where nothing is understood, instead everything is known.Agathiyar in my nadi readings has mentioned the importance of overcoming the adverse feelings in order to riseto the level of a Siddha. These are the very basic requirements that one has to have in order to transcend furtherto the state of compassion that is required for a Siddha. Ramalinga Adigal and Siddhartha38were verycompassionate towards other beings. These features in them lead them on towards attaining the effulgence andnirvana respectively.Through their teachings and guidance, we build up the body and soul to make it a suitable dwelling for the Lord.The Siddhas tell us to care for the body for it is only with this body that we can achieve God realization. TheSiddha Tirumoolar39mentions in his TIRUMANTHIRAM that he had regarded his body as dirt only to realizelater that it is the abode and temple of the Lord. Since then he had taken extra care of it.We refer further to Hans-Ulrich Rieker‘s translation and commentary of the HATHA YOGA PRADIPIKA OFSVATMARAMA, The Aquarian Press 1992, (Rieker, Hatha Yoga Pradipika of Svatmarama, 1992)―Not to cause suffering to any living being; to speak the truth; not to take whatbelongs to others; to practice continence; to develop compassion and fortitude;to be merciful to all and honest; to be moderate in eating and pure in heart.These are the first prerequisites of yoga (the yama).‖―Self-limitation, austerities(tapas), cheerfulness, religious faith, charity,contemplation, listening to sacred scriptures, modesty, a clean mind, recitation ofmantra(japa), and observance of rules, these are the second requirements of38Gautama Buddha or Siddhārtha Gautama Buddha) was aspiritual teacher from the Indian subcontinent, on whose teachings Buddhism was founded. Theword Buddha is a title for the first awakened being in an era, "Buddha" meaning "awakened one" or "the enlightened one." Gautama Buddha may also be referred toas Sakyamuni.Gautama taught a Middle Way compared to the severe asceticism found in the Sramana (renunciation) movement common in his region. He later taughtthroughout regions of eastern India such as Magadha and Kośala. Gautama is the primary figure in Buddhism, and accounts of his life, discourses, and monastic rulesare believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed downby oral tradition, and first committed to writing about 400 years later. (Source: Wikipedia, the free encyclopedia)39Tirumular (also spelt Thirumoolar etc., originally known as Sundaranātha) was a Tamil Shaivite mystic and writer, considered one of the sixty-three Nayanars and oneof the 18 Siddhars. His main work, the Tirumantiram (also sometimes written Tirumanthiram,Tirumandhiram, etc.), which consists of over 3000 verses, forms a part ofthe key text of the Tamil Shaiva Siddhanta, the Tirumurai. (Source: Wikipedia, the free encyclopedia)
  • 46. 46yoga(the niyama). Thus equipped one can venture to take the first step into thewonderland of one‘s own self.‖―Good deeds, kind words, noble thoughts, a pleasing personality, interest in loftypursuits are the distinguishing marks of sattva.‖B K S Iyengar in the foreword to the same work writes, (Rieker, Hatha Yoga Pradipika Of Svatmarama, 1992)―The HATHA YOGA PRADIPIKA is divided into four parts. The first explainsyama (restraints on behavior), niyama (observances), asana (posture) and food.The second describes pranayama (control or restraint of energy), and theshatkarmas (internal cleansing practices). The third deals with Mudras (seals),bandhas (locks), the nadis (channels of energy through which prana flows) and thekundalini power. The fourth expounds Pratyahara (withdrawal of the senses),Dharana (concentration), dhyana (meditation), and samadhi (absorption).‖―He does speak of non-violence, truthfulness, non-covetousness, continence,forbearance, fortitude, compassion, straightforwardness, moderation in food andcleanliness as yama, and zeal in yoga, contentment, faith, charity, worship ofGod, study of spiritual scriptures, modesty, discriminative power of mind, prayersand rituals as niyama.―When the nervous, circulatory, respiratory, digestive, endocrine and genito-excretory systems are cleansed through asana, prana moves unobstructed to theremotest cells and feeds them with a copious supply of energy. Thus rejuvenatedand revitalized, the body - the instrument of the self - moves towards the goal ofself-realization.‖B.K.S. Iyengar in his book LIGHT ON THE YOGA SUTRAS OF PATANJALI, HarperCollins Publishers,2005 (Iyengar, Light On The Yoga Sutras Of Patanjali, 2005) writes as follows:―Patanjali‘s 196 aphorisms or sutras cover all aspects of life, beginning with aprescribed code of conduct and ending with man‘s vision of his true self.Pathanjali teaches the sadhaka to cultivate friendliness, compassion, to delight inthe happiness of others and to remain indifferent to vice, and virtue so that hemay maintain poise and tranquility. He advises the sadhaka to follow the ethicaldisciplines of yama and niyama, the ten precepts which govern behavior andpractice and form the foundation of spiritual evolution.‖
  • 47. 47The yama are:―Intending no harm in word, thought or deed; being sincere, honest and faithful;being careful not to misappropriate another‘s wealth; being chaste and notcoveting the possessions of others or accepting gifts.‖The niyama are:―Purity of thought and deed, contentment, tapas, study of the self, surrender toGod.‖Iyengar also adds that for one who lacks ethical discipline and perfect physical health, there can be no spiritualillumination.―By practice and renunciation in the eight yogic disciplines which coverpurification of the body, senses and mind, an intense discipline whereby the seedsare incinerated, impurities vanish, and the seeker reaches a state of serenity inwhich he merges with the seer.‖Leonard Orr observes in his book THE YOGA OF EVERLASTING LIFE (Orr) the common denominatorsof the practices of all the immortals he had met (eight of them),―Notice the main points are not intellectually stimulating. They are practices.They are not something you can learn. They are something, which you do. Theyare like the water, which runs forever, the fire, which is always consuming. Thewind, which always moves. The earth, always changing and nourishing. Theimmortal yogis who do these simple practices are always awake and alive. Thebasic practices described here naturally evolve the soul to this high state of bodymastery.‖Just as a seed carries a tree in it and a child evolves into a man tomorrow, he is already divine in nature. He onlyneeds to drop the veils that prevent him from realizing who he actually is. Ramalinga Adigal the last of theSiddhas to appear only 187 years ago in 1823 expounds this concept about there being seven veils anddemonstrates them in the Sathya Gnana Sabai that he had envisioned and built in Vadalur for all to see. Adigalplaced seven veils depicting Maya and which when pulled aside reveals the truth, Arutperunjhoti, the true selfdevoid of malas 40. Ramalinga Adigal defines these seven veils of spiritual ignorance as lust (kamam),40Malas are, in Indian religions, the three bondages (anava, karma, and maya) which limit the soul in earthly incarnation (Source: Wikipedia, the free encyclopedia)
  • 48. 48anger(krodham), greed (lobham), infatuation (moham), pride (ynadha), malice (matsaryam) and killings(kolai).Ramalinga Adigal says we have to drop seven veils that cover us preventing us from seeing the truth andreaching it. Tavayogi Thangarasan Adigal demonstrates this concept too through the seven-tier granite structurethat he was instructed to install at his ashram Kallar by Agathiyar. After dropping or overcoming these sevenveils of ignorance or Maya one reaches the summit or peak symbolically represented by light as in Vadalur andKallar.For one to attain spiritual illumination or Jnanam on the onset is a difficult task since we are dealing with mind-stuff that is not easily comprehended, the Siddhas take us through these four stages, from the elementary levelto the attainment of gnosis (knowledge). The Siddhas devised these paths so that every individual could get onthe bandwagon to Godhead and made sure no one was left out.Siddhas have treaded the path to Godhead. By holding on to them, we too can see and experience all that wasseen and experienced by them. We need to get their attention, sincerely adhere to their instructions andguidance, and pray that they show solace and shower their grace onto us.The true path is extremely simple where we need to care for this body to receive God in us and eventuallymerged with him. One needs to prepare this body, which then evolves into a temple so that God is received intothis body. One needs to take steps to prepare it to unite with him while still alive in this very body. God thenresides in this body, in every cell and atom and brings changes to this body. The changes take place internally,which slowly influences one‘s outer appearances, thoughts, and the way one sees things.The Siddha Margam is the simplest path to Godhead. When we call out the names of these Siddhas, theirattention falls on us. Through their teachings and guidance, we build up the body and soul to make it a suitabledwelling for the Lord. Once God and the Siddhas shower their grace we are assured of their blessing and wethen shall have the strength to undertake our mission with an assurance of success. The results are seenimmediately. Devotees of the Siddhas can attest to this truth.
  • 49. 49Siddha Margam in MalaysiaThe Siddhas have significantly contributed to the fields of science, medicine, alchemy, botany, literature, yoga,astronomy, astrology, religious rites, ceremonies and philosophy that has assisted humanity to evolve towards ahigher universal consciousness. While Thamarai Nolakam41in Chennai have extensively published Siddha worksand made them available to the public, individuals and organizations too have played a role in spreading thewords of the Siddhas lately.Although a large number of these Siddhas are based in the Indian subcontinent, some Siddhas have venturedout to other parts of the world. We shall look at Siddhas who had at one time being in Malaysia.Movements associated with Siddhas have been in existence in Malaysia for some time now. Disciples ofThavathiru Rangaraja Desiga Swamigal of Ongarakudil in Turaiyur about 60 kilometers north of the town Trichihave to be given credit for bringing over Siddhas messages and their works.Govindasamy Shivapalan of the Department Of Indian Studies, University Of Malaya, in his paper entitled THESIDDHA WORSHIP IN MALAYSIA: AN INTRODUCTION (Sivapalan, 2006) presented at the 32nd AllIndia Sociological Conference held at Chennai, India in 2006, says the nadi reading gained popularity in Malaysiain the eighties. Many were introduced to the Siddhas through these nadis. People came to worship the Siddhasthrough these nadi readings.He adds that Swami Shivananda Paramahansa42had established the Siddha Vidhya Sangam to spread theteachings of Siddhas after arriving in Malaya in 1937. An ashram was started in Tasik, Perak. Dharmalingam, adisciple of Thavathiru Rangaraja Desiga Swamigal, on his part began to spread the teachings of Siddhas in 1986and established the Agastiar Sanmaarga Sangam in 1989. Tamilvanan branched out to set up another Sangam inDengkil in 1994. Ramakrishnan started one in Kapar. More recently in 2005, Appana Nagappan ventured toopen another organization under the patronage of Tavayogi Thangarasan Adigal of Kallar at Wisma Keringat,Batu Caves.Practitioners of herbal medicine called Siddha medicine popularized herbal or Siddha cures and by doing sointroduced the Malaysian public to the Siddhas. Siddha medicine and its form of treatment originated from theSiddhas.41http://thamarainoolagam.com/price_list42http://Shivananda.hpage.com/
  • 50. 50Tamil movies and television serials aired in Malaysia too have had a share in bringing the existence of the nadis,Siddhas and Siddha medicine to the public. The Tamil movie based on Agathiyar43, Siddha Nandanar44, SiddhaGorakhar45, Siddha Pattinathar46, Siddha Avvaiyaar47, Siddha Karaikal Ammaiyar48, the Nayanmar and televisionserials like Shivamayam49and Chidambaram Ragasiyam50too had had left an impact on them. The most recenttelevision serial on Jaya TV, Agathiyar Arul Vaku51based on Hanumathdasan‘s NADI SOLLUM KATHAI,revelations from Agathiyar‘s Jeeva nadi, will help popularize the Siddhas and their nadi and also showcase theworkings of the Siddhas. The First World Conference Of Siddha Principle52held in Kuala Lumpur and theSecond World Conference Of Siddha Principle53held in Chennai helped promote Siddha teachings amongst theMalaysians too. The Third World Conference of Siddha Principle54was held in Kuala Lumpur again in June of2010. The Forth World Conference of Siddha Principle was held in Madurai, India and the fifth55was held inJohor Bahru, Malaysia. These events brought Siddhas and their teachings and Siddha medicine to the attentionof the public.The nadi reading and the Siddha‘s revelations on one‘s past Karma brought many to a deeper understanding ofthis path.43http://www.youtube.com/watch?v=VBAXvDKg7ho44http://www.youtube.com/watch?v=RISEnC5Okl845http://www.youtube.com/watch?v=uWi3FzUEo3846http://www.youtube.com/watch?v=zpzO3Wlohlw47http://www.youtube.com/watch?v=GUt0XngB5M048http://www.youtube.com/watch?v=BPf6j29K1Tc&list=PLAC042F675F2F782F49http://www.youtube.com/watch?v=TswGjaIaxz450http://www.youtube.com/watch?v=Mtnfc9AxWvY51http://www.youtube.com/watch?v=yulGy_2uq1A52http://agastiarpeedam.org/emGallery.html53http://www.scribd.com/doc/93482129/2nd-World-Conference-on-Siddha-Philosophy-Chennai54http://agastiarpeedam.org/emGallery.html55http://agastiarpeedam.org/emGallery.html
  • 51. 51Photo 2 A Newspaper coverage of the First World Conference of Siddha Principles
  • 52. 52CHAPTER 3 KARMAKarmaNadi Guru T. Ramesh posed a question to me, ―Why the spiritual masters in the course of conductingdiscourses for the public do not talk about karma?‖ When one reads the nadi for the first time, the Siddhasalways reveal the past birth and the past karma.Ramalinga Adigal in his MANUMURAIKANDA VASAGAM mentions an extensive list of the probabilities forone‘s rebirth.―Did I create fear in others?Did I hurt my loved ones?Did I summon and tarnish others,Did I stop others from making donations?Did I smear my friends?Did I sabotage friendships?Did I speak gossip that lead to families being destroyed,Photo 3 A newspaper coverage of the Nadi. Nadi Guru Ramesh (with the author & his daughter) was interviewed for the NewStraits Times Malaysia. Photo courtesy of The New Straits Times Malaysia.
  • 53. 53Did I refused to help one in need,Did I increase taxes and rob others,Did I make the poor suffer?Did I act unjustly?Did I stop the means of income of others?Did I entice others and cheat them,Did I rip work but refused to pay accordingly,Did I adulterate rice with pebbles?Did I ignore the hungry?Did I refrain from feeding the poor?Did I exposed those that had taken refuge with me,Did I aid those who committed murder?Did I scout and spy on behalf of thieves,Did I snatch properties belonging to others and lied to them?Did I sleep with those who had lost their virginity?Did I abuse virgins who I had a responsibility to protect?Did I rape those who already had had a husband?Did I lock up birds in their cages?Did I not feed the calves?Did I build up this body by consuming meat?Did I poison drinking water?Did I fell trees that gave us shade?Did I destroy others out of revenge?Did I demolish public halls?Did I not listen to my parents?Did I not greet my Guru?Did I not give my Guru his dues, for his sustenance?Did I envy the learned?Did I find mistakes in the writings of the wise?Did I offend devotees of Shiva?Did I offend the yogis?Did I prevent the public from conducting their prayers by shutting the doors tothe temples?Did I smear the name of the Lord?What sin did I do, I do not know‖, questions the Saint.
  • 54. 54Paramahansa Yogananda56says,―Knowledge of the law of karma encourages the earnest seeker to find the way offinal escape from its bonds.‖He adds,―Seeds of past karma cannot germinate if they are roasted in the fires of divinewisdom.‖Tavayogi Thangarasan Adigal says if there is karma then there is birth. Karma is the cause of birth. Birth is aresult of past karma. ―The life we are living now is a result of our past karma and the life we live now willdetermine our next birth‖, he apply puts it, clear and forcefully.―What you are what you have been, what you will be is what you do now‖ goes the saying of the Buddha.Hence, if karma (both good and bad) is understood and steps taken to erase it, there is no reason to take birthagain since birth is a result of past karma. Tavayogi tells me he had seen his past through meditation. For thosewho are not into meditation the past can be known by reading his/her nadi. The nadi is a comprehensivereading of what you are undergoing currently; what you had done in the past and what to expect in the futurewith lots of option thrown in. When he reads the nadi for the first time, the Siddhas reveal the past birth and thepast karma. The idea in revealing this information is to enable one to make one aware of karma‘s cause andeffects to understand karma and its workings better. The idea in revealing this information in the nadi is toenable one to warn him of its consequences, take necessary measures, and perform atonements to lessen theeffects of karma on the individual. A lot of importance is given, in the initial stage, to karma by these Siddhas.Moreover only when the karma is reduced can man approach God. For one to realize God without anyhindrance one has to know ones karma. Only when the karma is reduced can man approach God. It is animportant aspect in the spiritual path. Also for one to realize God without any hindrance, one has to know one‘skarma. For instance, when confusion sets in, which is a result of past karmas; it does not make advancement inspiritual practices possible.The night Buddha attained enlightenment; he went through several stages of awakening. One of it was where hehad the recollection of his previous lives. Sogyal Rinpoche in his book THE TIBETAN BOOK OF LIVINGAND DYING, HarperSanFrancisco, 1993, (Rinpoche, The Tibetan Book of Living and Dying, 1993) quotes56Paramahansa Yogananda (January 5, 1893 – March 7, 1952), born Mukunda Lal Ghosh, was an Indian yogi and Guru who introduced many westerners to theteachings of meditation and Kriya through his book, Autobiography of a Yogi. (Source: Wikipedia, the free encyclopedia)
  • 55. 55Buddha‘s THE MIDDLE LENGTH SAYINGS originally quoted in H.W.Schumanns THE HISTORICALBUDDHA, London, Arkana, 1989, narrates Buddha‘s experience.―I remembered many, many former existences I had passed through: (hementions a hundred thousand - Ed) in various world-periods. I knew everythingabout these various births: where they had taken place, what my name had been,which family I had been born into, and what I had done. I lived through againthe good and bad fortune of each life and my death in each life, and came to liferepeatedly. In this way, I recalled innumerable previous existences with theirexact characteristic features and circumstances. This knowledge I gained in thefirst watch of the night.‖In the second watch of the night, he gained knowledge of karma.―With the heavenly eye, purified and beyond the range of human vision, I sawhow beings vanish and come to be again. I saw high and low, brilliant andinsignificant, and how each obtained according to his karma a favorable orpainful rebirth.‖―If you want to know your past life, look into your present condition; if you want to know your future life, lookat your present actions,‖ says Padmasambhava.57Swami Rajarshi Muni in YOGA - THE ULTIMATE ATTAINMENT, Jaico Publishing House, 2004, (RajarshiMuni, 2004)explains karma.―During each earthly existence, a soul creates innumerable karmas in the form ofthoughts, words, and actions. These karmas leave behind correspondingsubliminal impressions that are carried forward with the subtle body from onelife to the next. When these latent impressions become activated at opportunemoments in the present life, or in a future life, they awaken into desires, whichthen amass volitional energy sufficient to lead the soul to perform new karmas.Thus, the karmas of the present life lead to the karmas of future lives. Theyestablish a continuous and unending chain of causes and effects.‖57Padmasambhava, meaning "the Lotus-Born," was a Siddha Guru from Oddiyāna who is said to have transmitted Vajrayana Buddhism to Bhutan, Tibet andneighboring countries in the 8th century AD. In those lands he is better known as Guru Rinpoche ("Precious Guru") or Lopon Rinpoche, or as Padum in Tibet, wherefollowers of the Nyingma school regard him as the second Buddha.He is further considered an emanation of Buddha Amitabha. (Source: Wikipedia, the freeencyclopedia)
  • 56. 56Annie Besant and Bhagawan Das in SANATANA DHARMA by the Theosophical Publishing House, 2000(Das A. B., 2000) explain,―Karma literally means action, but as every action is triple in its nature, belongingpartly to the past, partly to the present and partly to the future, it has come tomean the sequence of events, the law of causes and effects, the succession inwhich each effect follows its own cause.‖―What is called the consequence of an action is really not a separate thing but is apart of the action, and cannot be divided from it. Nothing occurs which is notlinked to the past and to the future.‖Paramahansa Yogananda in his AUTOBIOGRAPHY OF A YOGI, Self-Realization Fellowship, 1990,(Yogananda, Autobiography Of A Yogi, 1990) writes,―The effort is part of the karma, as much as the goodness or badness: karma isnot a finished thing awaiting us, but a constant becoming, in which the future isnot only shaped by the past but is modified by the present.‖Ram Das in PATH TO GOD - LIVING THE BHAGAVADGITA, Harmony Books, 2004, (Das R. , 2004)says,―Every act we do creates Vasanas, life waves, based on the desires connectedwith the act. Even when we die, they continue; the physical body dies, and whatremains are those subtle life waves, those mental tendencies that function like akind of psychic DNA code to determine your next round.‖Eknath Easwaran in DIALOGUE WITH DEATH - A JOURNEY THROUGH CONSCIOUSNESS, JaicoPublishing House, 2002, (Easwaran, 2002) says,―Hindu and Buddhist mystics would go so far as to say that we have come intothis life expressly to fulfill our unfulfilled desires, which as unconscious drives orsamskaras shape everything we do. The slightest thought has consequences, asdoes the slightest act. Over the years it is the sum of all these consequences, largeand small, that shapes our lives. Nothing that he says, thinks or does is withoutconsequences.‖
  • 57. 57―Thoughts are the very source of our karma, for from our thoughts flowseverything: words, actions, desires, decisions, and destiny. Karma is not imposedby some cosmic lawgiver outside us.‖Categories of KarmaSatguru Shivaya Subramuniya Swami58clearly spells out karma, its origin, its effects and recommendations toreduce, nay to absolutely rid of karmas in his book MERGING WITH SHIVA - HINDUISM‘SCONTEMPORARY META PHYSICS, Himalayan Academy, 2005, (Swami, 2005)―Every action, every effect, in the universe has been preceded by a specific causeor set of causes. That cause is in itself an effect of prior causes. The law of karmais the law of cause and effect, or action and reaction.‖―When we cause a traumatic disruption within ourselves or within others, theaction is imprinted in the memory patterns of the muladhara chakra. The seedhas been planted and will remain vibrating in the depths of the mind even thoughconsciously forgotten. We carry it over from life to life, from birth to birth untilone day it blossoms into the fruit of our action - reaction. Since we haveforgotten our past life and are only left with the pranic reverberations deep in thememory cells, we do not know the causes. In fact, there seems to be no cause formany of the things that happen to us in life, no reason or justification. This canbe frustrating. However, that is karma, and it is generally written off by saying,―That‘s karma.‖ It is an effect to a previous cause.‖Satguru Shivaya Subramuniya Swami reveals three distinguished categories of karma.―Ancient yogis, in psychically studying the timeline of cause and effect, assignedthree categories to karma.‖1. The first is sanchita (samcita), the sum total of past karma yet to be resolved.58Shivaya Subramuniyaswami (1927–2001), also known as Gurudeva by his followers, was born in Oakland, California, on January 5, 1927, and adopted Saivism as ayoung man. He traveled to India and Sri Lanka where he received initiation from Yogaswami of Jaffna in 1949. In the 1970s he established a Hindu monasteryin Kauai, Hawaii and founded the magazine Hinduism Today. He was one of Saivisms Gurus, the founder and leader of the Saiva Siddhanta Church. (Source:Wikipedia, the free encyclopedia)
  • 58. 582. The second category is prarabdha, that portion of sanchita karma beingexperienced in the present life.3. Kriyamana, the third type, is karma you are presently creating.Annie Besant and Bhagawan Das in SANATANA DHARMA by the Theosophical Publishing House, 2000(Das A. B., 2000) define further these three types of karma. They name Kriyamana as Vartamana.1. Samcita is the accumulated karma of the past, and is partly seen in thecharacter of the man, in his powers, weaknesses and capacities. That which wasin the olden time produced in many births. Mans tendencies come from this.2. Prarabdha is that which is ripe for reaping and which cannot be avoided; it isonly exhausted by being experienced. From the midst of the samcita is selected aportion, and, at the time of the beginning of the body, time energizes this. That,which has begun, is actually bearing fruit.3. Vartamana is that which is now being created. That karma which is beingdone. The actual, that which is now being made for the future, or the comingkarma.Sogyal Rinpoche in his book THE TIBETAN BOOK OF LIVING AND DYING, HarperSanFrancisco, 1993,(Rinpoche, The Tibetan Book of Living and Dying, 1993) mentions,―Usually we forget what we do, and it is only long afterward that the results catchup with us. By then we are unable to connect them with their causes. The resultsof our actions are often delayed, even into future lifetimes; we cannot pin downone cause, because any event can be an extremely complicated mixture of manykarmas ripening together.‖How Can We Work Out Karma?William Hart in the ART OF LIVING – VIPASSANA MEDITATION, Vipassana Research Institute, 2005(Hart, 2005) assures us that there is an escape route.―All beings own their deeds, inherit their deeds, originate from their deeds, andare tied to their deeds; their deeds are their refuge. As their deeds are base ornoble, so will be their lives. We can each become master of our fate by becomingmaster of our actions. Each of us has the means to end the suffering in ouractions.‖
  • 59. 59Samcita karma gathered and collected can be reduced, changed or entirely wiped out. Prarabdha karma, which isactually bearing fruit this moment, cannot be changed. You have to endure it. Vartamana is in your hands. Youcan redesign your future.Having understood karma and its domino effects one is required to tread carefully so as not to incur morenegative karma but instead increase the positive karma.It is of utmost importance that man stays clear of these negative activities. Man has to refrain from performingeven the positive karma eventually for that too would result in being born again to enjoy the fruits of his action.Does that mean that he would have to even forego doing well that result in good karma and having to take birthagain in order to reap the benefits of the good done in the past life? So does that mean to end this circle of birthone would have to do nothing? Will doing nothing be another solution to overcome this birth?Having understood karma and its domino effects we are required to tread carefully so as not to incur morenegative karma but instead increase the positive karma. One has to refrain from performing even the positivekarma eventually for that would result in being born again to enjoy the fruits of one‘s action. For one who isspiritually inclined he would have to even forego doing good that results in good karma and having to take birthagain in order to reap the benefits of the good done in the past life. Therefore, to end this circle of birth wouldmean having to do nothing. When you do nothing you do not tread on others feet, you do not mess up otherslife, you do not change things and create happenings, and you do not resists changes. You do not activelyparticipate in the happenings around you but instead you will be just watching.After a period of meditation and having received God‘s grace one would if required be asked to go back to amission to educate and bring more souls into the fold of God. This action by the person who would mostprobably by now is a re-known Saint does not create bad nor good karma for he would be carrying out activitiesthat would not enslave him but instead be for the betterment of the entire public that meets him. He could thenchoose to leave on his own will when the time was right.The nadi is a comprehensive reading of what you are undergoing currently; what you had done in the past andwhat to expect in the future with lots of options thrown in. The Siddhas are so compassionate that they providesolutions for one to lessen his karmas some of which are like conducting prayers; performing appeasement andatonements (parikarams) to one‘s wrong doing to other beings; performing charity; feeding the poor; donatingclothing; and also to feed the animals amongst others.
  • 60. 60Paramahansa Yogananda says, ―Seeds of past karma cannot germinate if they are roasted in the fires of divinewisdom.‖ Just as Paramahansa Yogananda advocates prayer, Tavayogi too says that prayers help. Astrologer andSiddha practitioner Dr. Krishnan advocates the effectiveness of prayers. Agathiyar in the nadi says prayersdefinitely help overcome karma. As the Siddha Avvai says, man needs to perform penances, charity, prayers andtapas to end this circle of birth. The Siddhas give assurance that the very fire of meditation and prayers shallburn karma away. Prayer and devotion helps expel karma.Paramahansa Yogananda in AUTOBIOGRAPHY OF A YOGI, Self-Realization Fellowship, 1990, conveys hismaster‘s (Sri Yukteswar) message.―All human ills arise from some transgression of universal law. The scripturespoint out that man must satisfy the laws of nature, while not discrediting thedivine omnipotence. By a number of means - by prayer, by will power, by yogameditation, by consultation with Saints, by use of astrological bangles - theadverse effects of past wrongs can be minimized or nullified.‖Satguru Shivaya Subramuniya Swami adds,―Planetary changes activate new karmas and close off some of the karmaspreviously activated. The magnetic pulls and the lack of magnetism are whatjyotisha (Vedic astrology) is telling us is happening at every point in time. Thesekarmas then wait in abeyance, accumulating new energy from current actions, tobe reactivated later. These karmic packets become more refined, life after life,through sadhana. All of this is summed up by one word, evolution. The sum totalof all karmas, including the journey through consciousness required to resolvethem, is called samsara.‖Henry Wei in the GUIDING LIGHT OF LAO TZU, Synergy Books International, (Wei) reproduces ArthurWaleys translation from the WAY AND ITS POWER,―Only he that rids himself forever of desire can see the secret essences. He thathas never rid himself of desire can see only the outcomes.‖Ram Das in PATH TO GOD - LIVING THE BHAGAVADGITA, Harmony Books, 2004, (Das R. , 2004)shows a path.―If we want to get done with it all, it‘s clear that the first step in the process is tostop creating new waves. We are never going to be finished if we keep makingnew waves for ourselves every day. Once we are acting purely out of dharma andnot out of any desire, we are no longer making waves. When you‘ve totally
  • 61. 61surrendered to your dharma, when you‘re no longer trying for anything, that‘syour way through.‖Dr Hiroshi Motoyama in KARMA AND REINCARNATION, Piatkus, 1992 (Motoyama, 1992) suggests,―Dissolving karma through learning detachment – non-action within action i.e.acting out the unfolding of one‘s day to day life continuously but withoutattachment to the results of the action.‖Eknath Easwaran in DIALOGUE WITH DEATH - A JOURNEY THROUGH CONSCIOUSNESS, JaicoPublishing House, 2002, (Easwaran, 2002) advises,―If we can learn not to act on a samskaras by severing the connection betweenstimulus and response, that particular chain of karma will no longer have a holdon us. Past and future are both contained in every present moment. Whatever weare today is the result of what we have thought, spoken, and done in all thepresent moments before now - just as what we shall be tomorrow is the result ofwhat we think, say, and do today.‖Eknath Easwaran says if man learns to say no to his/her samskaras, the decisions will definitely be different.Every time a samskaras prompts him to action, he should make use of this opportunity to manage not to makethe mistake of participating; then the chain can be broken. Easwaran drives the point that the responsibility forboth present and future is squarely in man‘s own hands.Annie Besant and Bhagawan Das in SANATANA DHARMA by the Theosophical Publishing House, 2000,(Das B. A., 2000)―A man who knows the law of nature utilizes those whose forces are going hisway and neutralize those which oppose. The laws of nature state conditionsunder which certain results follow. According to the results, desired conditionsmay be arranged, and, given the conditions, the results will invariably follow.Hence the law of nature does not compel any special action, but only renders allactions possible.‖Sogyal Rinpoche in his book THE TIBETAN BOOK OF LIVING AND DYING, HarperSanFrancisco, 1993,(Rinpoche, The Tibetan Book of Living and Dying, 1993)
  • 62. 62―Karma, then, is not fatalistic or predetermined. Karma means our ability tocreate and to change. It is creative because we can determine how and why weact. We can change. The future is in our hands, and in the hands of our heart. Aseverything is impermanent, fluid, and interdependent, how we act and thinkinevitably change the future.‖―We must realize that every moment in our life, every joy and every sorrow, canbe traced to some source within us. There is no one ―out there‖ making it allhappen. We make it happen or not happen according to the actions we perform,the attitudes we hold and the thoughts we think. Therefore, by gaining consciouscontrol of our thoughts and attitudes by right action, we can control the flow ofkarma. Karma, then, is our best spiritual teacher. We spiritually learn and grow asour actions return to us to be resolved and dissolved.‖The Tibetans accept karma as a natural and just process. Karma inspires them to be responsible in whatever theydo says Sogyal Rinpoche. ―Carry your karma cheerfully,‖ says Satguru Shivaya Subramuniya Swami. The Swamimetes out three ways that one can handle karma. The first approach,―Then begin the tedious task of unwinding these multitudinous patterns throughperforming daily sadhana. Each next step will become quite obvious to you asyou begin to find that you are the writer of your own destiny, the master of yourship through life, and the freedom of your soul is but yours to claim throughyour accomplishments of your yoga.‖―The second way to face karma is in deep sleep and meditation. Seeds of karmathat have not even expressed themselves can be traced in deep meditation by onewho has many years of experience in the within. Having pinpointed the un-manifested karmic seed, the jnani can either dissolve it in intense light or inwardlylive through the reaction of his past action.‖Satguru Shivaya Subramuniya Swami continues,―If his meditation is successful, he will be able to throw out the vibratingexperiences or desires which are consuming the mind. In doing this, in travelingpast the world of desire, he breaks the wheel of karma, which binds him to thespecific reaction, which must follow every action. That experience will never haveto happen on the physical plane, for its vibrating power has already beenabsorbed in his nerve system.‖
  • 63. 63―A third way that past actions is re-enacted is through the actual intensereactionary experience and working with you, conquering inner desires andemotions. When something happens to you that, you put into motion in a pastlife or earlier in this life, sit down and think it over. Do not strike out. Do notreact. Work it out inside yourself. Take the experience within, into the pureenergies of the spine and transmute that energy back into its primal source. Indoing so, what happens? You change its consistency. It no longer has magneticpower, and awareness flows away from that memory pattern forever. You couldremember the experience, but your perspective would be totally detached andobjective. This is the most common way karma is resolved, in day-to-dayexperiences. The full force of the karmic experience comes, but because of hispresent goodness and previous blessings earned through control of his intellect,he receives the experience as a minor wound. This seed karma is worked throughwithin himself in this way.‖This is what Saints have been doing. When the Siddha Pattinathar was accused of stealing jewels belonging to atemple, the local king had him tied to a post and whipped him. The Siddha took it on him without protest. Heaccepted it as Gods would. When Yogi Ramsuratkumar59was set upon by mischief-makers and beaten up, heaccepted it as God‘s would. His constant advice was to remain satisfied with whatever situation one foundoneself in, realizing that it was part of the divine will. ―In truth,‖ he used to say, ―there is only one will at workand that is father‘s will. It is therefore perfect, good for the individual, humanity and the cosmos.‖ Similarly,when thieves broke into Bhagawan Ramana Maharishi‘s60ashram and beat him up he received the blows withoutdefending himself.59Yogi Ramsuratkumar (December 1, 1918- February 20, 2001) was an Indian saint and mystic. He was also referred to as "Visiri samiyar" and spent most of his postenlightement period in Thiruvanamalai, a small town in Tamil Nadu which is famous for attracting spiritual seekers worldwide and has had a continuous lineage ofenlightened souls. He acknowledges the contribution of three of the most well known saints of his time in his evolution to enlightenment. These individuals were SriAurobindo, the founder of Integral yoga, Ramana Maharishi, one of the "spiritual superman" of his time, and Papa Ramdas, Yogis eventual Guru. (Source: Wikipedia,the free encyclopedia)60Ramana Maharshi (December 30, 1879 – April 14, 1950), born Venkataraman Iyer, "The Siddha of Arunachala" was an Indian sannyasin or sadhu.He lived arenunciate life and attracted many devoted followers from both India and the western world. After experiencing at age 16 what was later describedas liberation (moksha) or enlightenment, he left home for the sacred mountain Arunachala, Tiruvannamalai. He lived at the mountain for the rest of his life, first intemples and caves and later in Ramanasramam, the ashram which grew around him at the foothill of Arunchala. (Source: Wikipedia, the free encyclopedia)
  • 64. 64Tavayogi has reminded me not to oppose happenings but to submit to it. Annie Besant and Bhagawan Dasdescribe this quietude on one‘s part as merely choices to let past choices have their way, and to go in accordancewith them. He simply chooses to do nothing. Lao Tzu61too has reminded us to go with the flow.From Henry Wei in the GUIDING LIGHT OF LAO TZU, Synergy Books International, (Wei)―So much emphasis does Lao Tzu lay on the most important doctrine in regardto spiritual cultivation known as Wu Wei or non-action which is in the sense ofnon-interference, that is to say, non-interference with the trend of nature or theflow of Tao.‖Lama Surya Das in AWAKENING THE BUDDHA WITHIN - TIBETAN WISDOM FOR THE WESTERNWORLD, Bantam Books, 1997, (Das L. S., 1997) says,―Every moment we are presented with the possibility of changing the future. Bythorough understanding of karmic causation and skillful means, we can becomefree. We change, and our future changes too. This is the truth. This is karma. Weare responsible; the lever of our destiny remains in our hands.‖Annie Besant and Bhagawan Das in SANATANA DHARMA by the Theosophical Publishing House, 2000(Das B. A., 2000) explains further.―The main thing to see in karma is not a destiny imposed from without, but aself-made destiny, imposed from within, and therefore a destiny that iscontinually being remade by its maker.‖Dr. Hiroshi Motoyama in KARMA AND REINCARNATION, Piatkus, 1992 (Motoyama, 1992) examineskarma.―Karma is basically a result of the spiritual ignorance of the self that mistakenlybelieves it is an independent entity. As long as the self-functions in this state ofignorance it is imprisoned in a continuous process of death and reincarnationwithin the dimensions of reality that are governed by the law of cause andeffect.‖61Laozi (Lao Tzu; also romanized as Lao Tse, Lao Tu, Lao-Tsu, Laotze, Laosi, Laocius, and other variations) (fl. 6th century BCE) was a philosopher of ancient China,best known as the author of the Tao Te Ching (often simply referred to as Laozi).His association with the Tào Té Chīng has led him to be traditionally considered thefounder of philosophical Taoism (pronounced as "Daoism"). He is also revered as a deity in most religious forms of Taoist philosophy, which often refers to Laozias Taishang Laojun, or "One of the Three Pure Ones".(Source: Wikipedia, the free encyclopedia)
  • 65. 65Paramahansa Yogananda in the BHAGAVADGITA, Yogada Satsanga Society of India, 2002 (Yogananda,Bhagavadgita, 2002) says man has the divine gift of free choice, which he can use properly or improperly, to hisbenefit or harm. Animals, not subject to individual karma, are under the sway of group or mass karma. Ananimal‘s life is predestined; man‘s is not.Again, we refer to Satguru Shivaya Subramuniya Swami,―We bring just a certain portion of our karmas to live through in this life, calledprarabdha karmas. Karmas left to be worked out in another life are in seed stage,inactive. Therefore, here we are, with our two suitcases of karma, and the idea isto go through life and come out the other end without the suitcases. Unless wehave dharma, which we are committed to and live fully, which has the restraints,we would fill up the suitcases again.‖How Does Devotion Help Remove Karma?Many of the present day Saints have extolled the efficacy of songs of Saints of days bygone that arose out ofextreme devotion. The TIRUARUTPA of Ramalinga Adigal; the TIRUMANTHIRAM of Siddha Tirumoolar;the THEVARAM of the sixty-three Naayanmaar‘s; the THIRUPUGAL of Arunagirinathar; and the numeroussongs by the Siddhas all have helped bring about the right mood whereby even the toughest heart is melloweddown. Only when the heart melts can man see through this veil of Maya or ignorance. Ramalinga Adigalmentions seven veils that need to be removed before one enters that state of realization seeing the Lord inoneself and other beings too.Satguru Shivaya Subramuniya Swami in MERGING WITH SHIVA – HINDUISM‘S CONTEMPORARYMETAPHYSICS, Himalayan Academy, 2005 (Subramuniyaswami, 2005) says,―Bakti brings grace, and the sustaining grace melts and blends the karmas in theheart. In the heart chakra, the karmas are in a molten state. The throat chakramolds the karmas through sadhana, regular religious practices. The third-eyechakra sees the karmas, past, present and future, as a singular oneness. And thecrown chakra absorbs, burns clean, enough of the karmas to open the gate, thedoor of Brahman, revealing the straight path to merging with Shiva.‖―There are thousands of things vibrating in the muladhara chakra, and fromthose memory patterns they are going to bounce up into view one after another,especially if we gain more prana by breathing and eating correctly. Whenmeditation begins, more karma is released from the first chakra (muladhara
  • 66. 66chakra). Our individual karma is intensified as the ingrained memory patterns thatwere established long ago accumulate and are faced, one after another, afteranother, after another. In our first four or five years of striving on the path weface the karmic patterns that we would never have faced in this life had we notconsciously sought enlightenment. Experiences come faster, closer together. Somuch happens in the short span of a few months or even a few days, catalyzed bythe new energies released in meditation and by our efforts to purify mind andbody, it might have taken us two or three lifetimes to face them all. They wouldnot have come up before then, because nothing would have stimulated them.‖Agathiyar in the nadi stresses the importance and the benefits of devotion and prayers.jojfjaj Dujsuf hu ejax lanfkafj:kfkaj Wof nallf CKiae;wh:dl hu kof ^dm kofoauf kaeoDbfdlPlf Dkfkllf nsdtnfk ^dmnsdtnfk Sofhlf knfksGel ljkfKihf ^dmnskaolaowka: FtfHk ^dmFtLgeo Fjsulf jajfJlf ^dmF:yao lanfke;aG wmpfiapf noftapfnofTao Hbfbsp_fjyf jajfJlf ^dmntfjksPlf huaf Fdgp wmpfPlf ^dmWbfbak mjfks Wufualf knfksGlf ^dmEjanfk nsdu Fdgp dijfJlf ^dmdipjkfksof lanfkasof Fjkfksof e<aksiulajfJlf L{lks ^dmphfhaFpfpkfdk nqjfjsGlf ^dm kaeoAbfgido Fdgp wmpfPlf i[sPlf SKeii[s iJjfJlf empffJlf lanfktfjfJlf kaofiukfkstfjfJlf F:YjfJlf wha:YjfJlfF[spak laafjkfksuf S:nfk ibfblfFjsukfksuf nsdu whtfT ia[f i[sjfJlf ^dm^dmpauf Hbfbsp_fjyf jsgfGlf ^dm^afiLlf ehajfjsGlf ^dmphfhaSdmPgeo JGlfh iulf knfksGlf ^dmWdi Wufualf eibfxOlf knfksGlf ^dmknfksGel kafllf ki msnfdkkaskfks;lf ehajfJlf ^dmpaJlfFnfkLlf AksPlf SufuaFjsulksuf DpafI k:lf ^dmphfhaFhfheo Abfgieo D:Jlf ^dmFtsis[nfekaof Ftsia[spjfJlf ^dm kaeoVhfhsufua ljkfKilf wjabfg ^dmDpafeiaG nq WGkfK wmpfiaphfhaVhfhsufua latft_fjyf ljkfKiLlfDpaf nsdu ^dmpaeu S:jfJkhfha
  • 67. 67Dofdlpapf ^dmdp ksoLlf naYlfDpafnfk ia: wmpfksGiapf Wof F:Ylf DbfG LtfetThere are many in this world who utter my name (Agathiyar),Prayers done truthfully (to Siddhas) shall gain many benefits,Prayers shall bring much joy,Prayers done moderately but splendidly and honestly shall help protect the world,Prayers done with fellow devotees will bring much benefit,Many shall rise in stature and power,Prayers will lead to a state of bliss,Prayers done on full moon days shall strengthen the Jothi within,Prayers will help remove doubts,Through prayers, one shall attain godhead,Strength, grace and wealth shall be gained,Stay on this path of devotion and family bond shall be strengthened,All that is asked for shall be gained,Prayers shall lead to meditation and charitable thoughts,All ills shall be removed,God shall listen to prayers,Idiots shall become geniuses,The benefits attained from prayers are indescribable forMany changes shall take place.How Does Karma Work For One Who Is Realized?Ram Das in PATH TO GOD - LIVING THE BHAGAVADGITA, Harmony Books, 2004, (Das R. , 2004)compares himself to his Guru,―Since I could only see the stage that I was in at the moment, I always caught upin reaching for this or grabbing for that or pushing away the other thing.However, Maharajji could see the whole pattern evolving. When you‘re at thatstage, you see in advance the direction the karmic waves are taking, and youknow exactly why it‘s all happening the way it is.‖Satguru Shivaya Subramuniya Swami explains.―After the realization of the self, Para Shiva, the forces of dharma and previouskarma still exist, but through the force of the realization of God, much of theimpending impact of karma has dwindled, and it is faced differently, treateddifferently. Prior to the experience of realization, karmas were dealt with inindividual increments. After realization, the sum total is seen. The spiritualdestiny is realized.‖
  • 68. 68How Does Karma Work For One Who Is Under The Care Of A Guru?Satguru Shivaya Subramuniya Swami explains again.―Karma is transferable. One can take on some of the karma of other people,work it out for them and make their burden a little easier for them. The Guruguides and also shares a bit of the heavier burdens, if one is fortunate enough tobe dedicated enough to have a Guru who will lend his powers in this way. Buteach aspect of the karma, the outgrowth of the dharma, must be passed throughby the disciple, creating as little as possible of a similar karma on this tenuouspath of the repetition of the cycles of life.‖―The Guru may take unto himself, into his nerve system, some of the heavierareas of your karma in the same way your parents performed this function foryou perhaps unknowingly.‖Paramahansa Yogananda in AUTOBIOGRAPHY OF A YOGI, Self-Realization Fellowship, 1990, (Yogananda,Autobiography Of A Yogi, 1990) adds,―By putting on the ailments of others, a yogi can satisfy, for them, the karmic lawof cause and effect; its workings may be scientifically manipulated by men ofdivine wisdom. Only great Gurus are able to assume the karma of disciples.‖Annie Besant and Bhagawan Das in SANATANA DHARMA by the Theosophical Publishing House, 2000(Das B. A., 2000) states an exception to this.―Only a full and clear knowledge of the causes in the past resulting in thesuffering of the present could justify refusal to help on karmic grounds.‖Agathiyar has taken on the karma of his devotees. Paramahansa Yogananda struck the shoulder of a chela with aburning brand only to free him from painful death; thus satisfying the karmic law through slight suffering byfire. Help a hungry man by feeding him and you have brought relief to him. The karma of his (the one inhunger) is exhausted that very moment. You had then been a tool or agent of karma.Satguru Shivaya Subramuniya Swami writes further,―One does not have the experience of realizing the self until all of his karma is ina state of resolve. When this begins to occur in him, he actually sees that man isnot man, man is the self, God, for his karma and the forces of his dharma havebegun to become transparent to him.‖
  • 69. 69―Through the power of his realization, the karma is created and simultaneouslydissolved. This occurs for the one who lives in the timeless state ofconsciousness. If one were to realize the self each day, he would live his life likewriting his karma on the surface of water.‖―The Swamis who renounce the world and do tapas are trying to burn the seedsof the karmas that they did not bring with them in this life. They set fire to thewhole house. They renounce the world and put restrictions upon themselves thatothers don‘t.‖Paramahansa Yogananda says,―In nirbikalpa samadhi the yogi dissolves the last vestiges of his material orearthly karma. Nevertheless, he may still have certain astral and causal karma towork out and therefore takes astral and then causal embodiments on highvibration spheres.‖What Happens When All The Karma Of All Past Lives Is Worked Out?Annie Besant and Bhagawan Das in SANATANA DHARMA by the Theosophical Publishing House, 2000(Das A. B., 2000) say it beautifully,―A man may escape from the wheel of births and deaths, and yet remainmanifested so long as Eswara chooses to manifest, by ceasing to create karmaand by exhausting what already exists. When all desires hidden in the heart areloosed, then the mortal becomes immortal, then he enjoys Brahman.‖―Whose works are all free from the molding of desire, whose karma is burned upin the fire of wisdom, him the wise have called a Siddha. Then freedom isachieved, and the man may either remain, as the rishis have remained, to aid inthe evolution going on in the Brahmananda or may sink to rest.‖Satguru Shivaya Subramuniya Swami reveals the answer.―You would truly be an artisan, an absolute expert at working out karma in themental and spiritual spheres, and could begin to help working out karma forother people.‖
  • 70. 70To those selected few, after a period of meditation and having received God‘s grace they would be required togo back into the society with a mission to educate and bring more souls into the fold of God. His actions wouldnot create good or bad karma for he would be carrying out activities that would not enslave him but instead befor the betterment of the people who meet him. He could then choose to leave on his own will when the timewas right.Paramahansa Yogananda in AUTOBIOGRAPHY OF A YOGI, Self-Realization Fellowship, 1990, (Yogananda,Autobiography Of A Yogi, 1990)mentions,―Such voluntary returns are called vyutthana or reversion to earthly life afterMaya has ceased to blind.‖―When the yogi has reached his infinite goal, all his actions, miraculous orotherwise, are then performed without karmic involvement. The iron filings ofkarma are attracted only where a magnet of the personal ego still exists. Theirincarnations on this planet are not subject to the rigid restrictions of karma.‖―Sri Yukteswar himself was serving on an illumined astral planet calledhiranyaloka as a savior to help men work out their physical karma. He aidsadvanced beings to rid themselves of astral karma and thus attain liberation fromastral births. Even as in his earthly incarnation he had occasionally assumed theweight of disease to lighten his disciple‘s karma, so in the astral world his missionas a savior enabled him to take on certain astral karma of dwellers on hiranyaloka,and thus hasten their evolution into the higher causal world.‖Betty J. Eadie, author of EMBRACED BY THE LIGHT (J.Eadie, 1994) who had a near-death experience saysall experiences she has had was to bring her to higher levels of knowledge.―All of my experiences now took on a new meaning. I realized that no realmistakes had been made in my life. Each experience was a tool for me to growby. I even saw that many of my experiences had been orchestrated by guardianangels.‖Agathiyar tells me he wanted me to have the experiences that I went through and that he had orchestrated them.Moreover, there are the Siddhas, rishis and munis that we have heard of who are on the look out for potentialaspirants on this path to realization and help them achieve realization just as they have attained.
  • 71. 71Such was the grace of the Siddhas that they chose to see into both the past and the future of humans and havethem written down so that humanity could learn to rectify its mistakes and make good whatever harm done toothers. In simple terms, the Siddhas have showed us an escape route to end this cycle of birth.He is then shown the way to reduce or erase these karmas. He is told to perform atonements or parikarams tolessen the effects of karma. He is required to perform appeasement and atonements for his wrong doings toother beings.The disciple needs to live his life, distinguishing between the good and bad karma, which takes shape because oflinks with the past births. The disciple needs to cleanse all karma and the Siddha advocate several means toreduce karma.One way is through prayers. The Siddhas give assurance that prayers shall cleanse the disciple‘s karma. He needsto perform tapas and penances to end this circle of birth. ―Karma shall be burnt away by the very fire ofmeditation‖ they assure. Another is being compassionate and doing charity.Swami Muktananda says, ―After the Guru has made you aware of your condition, he will give you the vision ofyour own self.‖In the foreword to Hans-Ulrich Rieker‘s translation and commentary on the HATHA YOGA PRADIPIKA OFSVATMARAMA, The Aquarian Press 1992, (Rieker, Hatha Yoga Pradipika of Svatmarama, 1992) B K SIyengar comments,―The moment the consciousness, the ego, the intelligence and the mind arequietened, the self, which is the king of these, surfaces and reflects on its own.This is samadhi.‖―It is not that God has revealed himself to him, but that he has learned tocognize the divine. A small but essential difference. The emotional value (light) ofthe divine remains the same, but the devotee is now in a position to experience itdirectly.‖After a period of meditation and having received God‘s grace one would if required be asked to go back to amission to educate and bring more souls into the fold of God. This action by the person who would mostprobably by now is a re-known Saint does not create bad nor good karma for he would be carrying out activitiesthat would not enslave him but instead be for the betterment of the entire public that meets him. He could then
  • 72. 72choose to leave on his own will when the time was right. These great men are the Siddhas. In addition, they hadmany disciples to their credit. They have wrote and documented extensively on their findings. However,unfortunately much is lost or remains hidden to the present generation.IN AN INTRODUCTION TO ESOTERIC PRINCIPLES (McDavid, In An Introduction To EsothericPrinciples) by William Doss McDavid is written,―A reform movement, encompassing all traditional esoteric orders the worldover, was initiated around the time of the Lord Gautama Buddha and wasbrought to fruition during the life of the Tibetan teacher Tsong-Kha-Pa in thefourteenth century. The reform of the occult world by his instrumentality was, infact, the result of his great sacrifice, of the self-denial which induced him to rejectthe blessed condition of nirvana to which, after his earth-life as Buddha, he wasfully entitled, and undertake the burden of renewed inca nations in order to carryout more thoroughly the task he had taken in hand, and confer a correspondinglyincreased benefit on mankind.‖ (ESOTERIC BUDDHISM, pp. 132-133).Reform cannot be brought about in one lifetime. Just as Buddha came back repeatedly to help perfect hisreforms, Ramalinga Adigal and others too are believed to have come repeatedly.A reform of sorts is immediately required. We start right now and right here where we stand. We start bringingchange to ourselves. Just as when one brings light into a room the darkness disappears, we bring good attributesunto ourselves and the negativities drop on their own.Since habits become character over a period, it is of utmost important that we monitor our thought, speech andactions. This is where awareness comes into play, constantly keeping vigil never to let down the reins even for amoment.Let us help each other. Let us complement each other. Let us fill in the shortfalls of the other. Let us live foreach other. Stop ridiculing the weaknesses of others but instead compliment and assists in areas where the otheris lacking.Here is yet another beautiful message from Hans−Ulrich Rieker‘s translation and commentary on the HATHAYOGA PRADIPIKA OF SVATMARAMA, (Rieker, Hatha Yoga Pradipika Of Svatmarama, 1992) the AquarianPress, 1992,
  • 73. 73―Harmony is the key word, the all-important. There is no objection to the searchfor success as long as the harmony of life is not disturbed. No need to relinquishany of our plans and principles as long as there is harmony.‖―The state of enlightenment, the state that precedes Sainthood, is positively thegreatest and most desirable goal of all.‖―One still is a human being, but no longer a victim of nature; natural laws stillprevail, but impose no burdens; one still has needs, but is not dependent onthem; one feels and acts, but one does not act due to feelings.‖―The aim is always to be in tune with cosmic harmony rather than to givesatisfaction to the ego. The truth of absolute harmony which includes thecreatures and the creator: that is the sign of enlightenment, absolute humanness.‖―But the Saint of the last stage is beyond everything human. He is a single soundthat does not blend into a harmony of any kind, for he already occupies a higherplane of existence, one through which the enlightened one passes only at the timeof death, or rather after death, when his individuality is dissolved.‖―A man who begins to outgrow worldly conditions will be reborn into the levelof existence he has reached. The Saint of the highest stage passes through thiscondition in his inner consciousness before his earthly death, because he hassucceeded in freeing himself from everything that binds others to the world.Again and again I had the impression, and saw it confirmed from many sides,that the enlightened one represents the most perfect human being, while theSaint on the highest level could in many aspects no longer be measured byhuman standards: obvious omniscience paired with the symptoms of insanity, butnevertheless with the distinguishing signs of a genius.‖―Phenomenal manifestations such as complete renunciation of sleep and food;suspension of all natural functions such as growth of hair on the head,perspiration, elimination; complete absence of signs of age, combined with theproverbial siddhis, the miraculous powers which nobody has a right to doubt.Even today one may be fortunate enough to meet Siddhas in south India in
  • 74. 74whom all these phenomena are united.‖ These few are living proof that Saints ofthe highest level are not legendary figures.Today the Siddhas do communicate through the nadi. They also do appear to some disciples in person.The idea in taking birth is to gain sufficient experience over several births and eventually head back towards theabode of God. Man needs to evolve. That is the reason he is born repeatedly. He comes here to gain experience,know the right from the wrong, and bring about changes in him, his family, his friends and the world aroundhim. Knowing what he did in the past (past karma) is of utmost important. It allows him to change his ways sothat he does not make the same mistakes again.Man has to face his thoughts. The thoughts being very powerful, take various forms. These thoughts attractsimilar thoughts, which create a scenario and bring personalities into play. He then gains an experience from it.When thoughts subside, there is no need for new situations to arise. What he has on his hands is to face theoutcome of earlier thoughts that have taken shape. If he faces the situation calmly, taking it upon himself,without resisting, he then has exhausted that particular karma. No fresh karma means no reason to take birth.When man does nothing he does not tread on others feet, he does not mess up others life, he does not changethings and create happenings and he does not resists changes. He does not actively participate in the happeningsaround him but instead will be just watching. Activity is allowed and in fact encouraged provided he does notexpect gains and is not attached to its results. He actively participates in the happenings around him but is notattached to the results of these activities.Man‘s life although it is predetermined is not rigid. It is in a state of fluidity. Anything is possible. The optionsare put before him. The paths are numerous. The choices are his to make. Each path he chooses will determinea new fate, a new set of circumstances, occurrences and experiences. The idea in having taken birth is to gain allkinds of experiences. Agathiyar says the reason I had to go through numerous events in my life was to gain theseexperiences and that it was his doing too.Our life although it is predetermined is not rigid. It is in a state of fluid. Anything is possible. The options areput before you. The paths are numerous. The choice is ours. Life is in a fluid state. We are given options always.You can either move or not move. You can either answer or choose not to answer. What makes you pick option―a‖ and not ―b‖ is your destiny? Either way the result of your action will turn out to be your destiny.Life is a state of fluid. We are offered choices. Either way the result will end up as your destiny. It might look tous as if we are the ones making the decision. We say I decided to take up this option and not the other. As aresult, I have come to this point in life. However, in fact what drives you to make that particular decision and
  • 75. 75not another is destiny itself. Each path we chose will determine a new fate, a new set of occurrences andexperiences. The idea in having taken birth is to gain all kinds of experiences. If you set your mind on somethingit will materialize eventually, unless the power above us decides otherwise, which happens rarely and only tosome selected souls who have a bigger mission then they themselves envision.Man needs to understand the reason for his birth as a human being; the mission that he has to accomplish inthis world. He needs to keep both his body and spirit clean and pure so that he can be devoted to God. Eachone of us comes with a mission. Without realizing it, we move on creating blunders and creating more karmathat needs more lifetimes of birth to undo. Once we surrender unto the Siddhas, they hold onto us, show, andguide us often giving us options, advice and guidance. The Siddhas will then reveal our mission. RamalingaAdigal came with a mission and has walked the path of the Siddhas and revealed his experiences as songs. Inthese songs, Adigal depicts his journey and the transformation he underwent from external worship into internalworship and beyond. These songs portray his transformation from man to divine and to light. These songs havebeen compiled into the TIRUARUTPA.If man sets his mind on something it will materialize eventually, unless the power above decides otherwise,which happens only to selected souls who have a bigger mission then they themselves envision.The Nadi helps reveals the reason and purpose in taking birth and one‘s mission.
  • 76. 76CHAPTER 4 THE NADISeeking the Siddhas and Their NadiMy colleague Muralitharan Saminathan introduced me to the nadi in 2002. The Siddhas revealed my past life andmy past karma through the nadi. I was asked to perform atonements or parikaram at temples for the past karma,and asked to make a pilgrimage to India. I did as told. After that, there was no turning back.The path I was to take was revealed to me through the reading of the nadi. The nadi in a way was a Guru- aguide too. The nadi for me has been: a guide to fulfill a mission; has advice from the Siddhas who have tread thepath; reveals the past karma and narrates ways to reduce and remove them; forewarns against creating morekarma; has been a good tool for motivation and is a means of communications from the Siddhas.The nadi reading made known the possibilities in spiritual realization that was open and available. The choicewas also given, whether to pursue in the direction laid out in those nadi readings, or to turn a deaf ear and go theother way. When I decided to see Tavayogi the night of the reading as instructed in the nadi, the previousreading was erased mysteriously and replaced with a one, a new path, and the path of my Guru TavayogiPhoto 4 The New Straits Times Malaysia English daily covers the story of the Nadi. Photo courtesy of the New Straits Times Malaysia
  • 77. 77Thangarasan Adigal. In short, reading the nadi, meeting Supramania Swami and the appearance of Tavayogi inmy life changed my fate.D.C. Desai quotes Paul Brunton in DIVINE GRACE THROUGH TOTAL SELF-SURRENDER,―Divine grace is a manifestation of the cosmic freewill in operation. It can alterthe course of events in a mysterious manner through its own unknown laws,which are superior to all natural laws, and can modify the latter by interaction. Itis the most powerful force in the universe. It descends and acts, only when it isinvoked by total self-surrender. It acts from within, because God resides in theheart of all beings. Its whisper can be heard only in a mind purified by self-surrender and prayer.‖Agathiyar told me that all those who come in search of the nadi, have the blessings of the Siddhas. The Siddhasgive instructions through the nadi. It is a means of communication between the Siddha and the disciple. He alsoreminded me never belittle the nadi readings for it is sacred.Annette Merle Cleveland, who was interviewed by Discovery Channel,62on the nadi, wrote in her blog, NADIASTROLOGY THE SECRETS OF LIFE REVEALED,63“Now, there are many who may ask, “Why is there a need for these leavesand this system in the first place?” Well, the Siddhas stated that by the timeman evolved himself to these modern times, his mind would have becomeso clouded by the things of this world that he would have forgotten histrue spiritual nature. Consequently, this astrological system was created tobring people to a memory and realization of their true, divine nature.”“The Siddhas also said, “That from the chaos of the modern times ayearning would rise within the heart of man to seek beyond the supposed62Watch Annette Merle Cleveland’s interview at http://www.youtube.com/watch?v=hQnCaU_vPwg&list=UUpANxNFSq4ERsOkhq5o_frQ63http://www.alternativeapproaches.com/pnuke1/article6.html
  • 78. 78limitations of this world.” Thus, this system of truth was written byeighteen Siddhas for each individual soul and shows the entire role of thesoul from the beginning of time.”“Thus, whoever is destined to look into the leaves will find their way to anadi reader of their own accord. The very word nadi in Tamil means,destined to come on own accord.”“Thus, the enlightened Siddhas were instrumental in chronicling spiritualinformation onto these palm leaves for the benefit of humankind.Therefore, nadi astrology is a means to show us where we went wrong inrespect of our duties, why we are experiencing the difficulties that we arehaving and offers a solution as to how to resolve these problems.”“Furthermore, these ancient beings also set out to reveal a method bywhich each soul could discover the existence of God in this diverseuniverse. They knew that a divine power existed, which was an infiniteform of energy that existed in all creation. Consequently, they set aboutputting into place the prescribed paths of karma and devotion so that allhuman beings could have a guiding light to realize their true spiritualnatures.”Here is two-newspaper reports/coverage on the nadi. The first was an interview by journalist and writer,Suganthi Suparmaniam from THE NEW STRAITS TIMES who interviewed nadi Guru Ramesh for her storyon the nadi and the second from THE STAR where Dr Amir Farid Isahak writes a bi-weekly column.Leafing Through Your LifeIt is an ancient system of prediction, written on Palmyra leaves. Previously known only to aselect group of people, the nadi astrology of India is growing in popularity. It has even beenfeatured in documentaries, including on Discovery Channel. SUGANTHISUPARMANIAM turns over the leaves.
  • 79. 79KUALA LUMPUR: A. Shanmugam sat transfixed. The nadi astrologer hadjust read out his name and those of his parents and siblings.“I was astonished. Reading the nadi olai (dried Palmyra leaves), he couldeven tell that my mother had two names," said the technician.Recalling the first time he had gone to see a nadi astrologer in 2002,Shanmugam said the astrologer took his thumbprint and checked it againstseveral bundles of olai.“I was told to say only yes or no as he read from the olai. He asked if myname started with „Pa‟ or „Re‟ or „Mu‟. When he said „Sha‟, I said yes. Heasked if my name was Shanmugam.”“He then asked if my parents were named so and so and if I had thisnumber of siblings and if I worked as a technician.”“However, when he came to the name of my wife, he said it was Manogari.My wife‟s name is Maheshwari. He then said this was not my olai andasked me to come again in two weeks.”“This time, all the information about me fell into place. Nevertheless, I amamazed that such information about me could be contained in the olai saidto have been written by Siddhas ages ago.“I am also amazed that there could be another man with my name andwhose parents and siblings have similar names but who has a wife calledManogari.”
  • 80. 80“Since then I have seen the nadi astrologer 17 times. I find there is truth inwhat is said in the olai, at least for me,” he added.Shanmugam is just one of the many people who are consulting nadiastrologers to find out their past, present and future.After being told by a Chinese friend about the nadi astrologers, ChiewChee Hoong, 50, from Subang Jaya went to find out.“My friend told me the readings were accurate. I went to the astrologer,gave him my thumb-print and within minutes he found a script and readout my name,” he said.He added that he was happy with the reading and described it as accurate.He said he would be performing a special prayer as instructed in the olai.Businessperson Tan Chee Meng, 45, from Rawang said he felt somethingwas missing in his life and decided to consult a nadi astrologer.“I was shocked with what the astrologer told me. The accuracy of it wasscary, he even came up with my ex-wife‟s name,” he said, adding that theresults were immediate as after performing a prayer suggested by theastrologer, business picked up.The nadi astrologer can tell why someone is leading a happy life or amiserable life. Alternatively, what life holds for the future? In addition, hecan offer remedial advice.This ancient Indian art of prediction is said to have been written bySiddhas, called siddhas, thousands of years ago. The predictions werewritten on olai in Vatu Ezhuthu, a Tamil script, using a sharp, nail-likeinstrument called ezhuthani. Expert nadi astrologers can only decipher it.
  • 81. 81University Malaya lecturer G. Shivapalan, who teaches Siddha philosophyand Indian astrology, said he was a non-believer. He said he changed hisopinion when his sick sister became well after consulting a nadi astrologerin India, who, through the nadi, directed him to meet a doctor in ahospital.“I had taken my sister to many specialists here and I figured I had nothingto lose so we looked for the doctor.”“We asked around for a doctor with the initials given by the astrologer andfound him. True enough, after consulting him, my sister became well,” saidShivapalan.He believes nadi readings are accurate but cautioned against wronginterpretations by the astrologers who read them. Some astrologers, he said,had money on their mind and these people often made mistakes.Shivapalan added that mistakes could also creep in when astrologers madecopies of the olai as each leaf only lasts about 200 years. He said nadiastrology made its debut in Malaysia in the 1980s and many of theseastrologers from India had been coming here ever since. He said he hadwritten down interpretations made by nadi astrologers for more than 800people here.Nadi astrologer R. Sentil Kumar said only certain people were fated toknow their past, present and future through the nadi system. He said thenadi also provided ways to reduce the impact of bad karma or overcomeobstacles.“Incurable diseases are cured if they follow the instructions in the nadi.However, the influence of past karma affects a person so badly that
  • 82. 82sometimes it is written in the olai itself that that person should not behelped with remedial measures,” he said, adding that such people hadcommitted atrocities in their previous births.Sentil said his clients included Malaysians, Singaporeans, Germans andJapanese who came to India to read their olai.Another astrologer, T. Ramesh, who has been reading olai for more than 16years, agreed with Shivapalan about misinterpretations of the nadi andadded that true readers of the nadi were born, not made.“Sometimes, people come here with questions and the answers will appearin their nadi,” he said.Ramesh said nadi astrology was different from ordinary astrology as onlythrough nadi could a person know his past karma (actions done in previouslives). He said with this knowledge, a person could better understand hiscircumstances today. He has read the olai for more than 20,000 Malaysians.Brief historyTHE nadi inscriptions are said to have been written in India thousands ofyears ago by Siddhas on olai or dried Palmyra leaves, using their yogicintuitive powers. Over the centuries, the olai were passed on from father toson or master to disciple. In recent times, many of these bundles of olaiwere collected and stored in the Saraswati Mahal Library in Tanjore, southIndia. When the British came, they are said to have sold off some of theseolai to locals, mostly astrologers. The olai were handed down over thegenerations. Young people were given training in how to read the nadi. Itsoon became a means of livelihood for many. The olai are preserved byrubbing them with peacock oil on auspicious occasions. The main center of
  • 83. 83nadi astrology is in and around Vaitheeswarankoil, near Chidambaram, inTamil Nadu.How it is readTHE thumbprint of the seeker is taken and is used to identify the seeker‟solai from the numerous manuscripts in the astrologer‟s possession. If theperson is lucky, his olai will be with that particular astrologer. If not, hewill have to look for it from other astrologers. Sometimes the olaicontaining his information might have been lost or destroyed and he willnot be able to have his olai read. Once the astrologer locates the particularbundle, he begins to read from each olai and asks the person a series ofquestions about his life, to identify the correct olai. This process can take afew minutes or several hours. Once the correct olai is located, theastrologer reads from it, describing the person‟s life in detail. The astrologerwill also suggest remedial measures for a person to reduce the influence ofpast karma and enhance the benefit of future activities.Akashic Energy“Sunday September 9, 2007”By Dr AMIR FARID ISAHAKONE of the most amazing phenomena I have ever come across is that of theAkashic records or Nadi astrology. Akashic records are records of your life– past, present and future, written by Siddhas (Siddhas) over 10,000 yearsago. The records are written on wooden Nadi “leaves” and are read bytrained readers.My first exposure to this was nine years ago, when I first met my KundaliniMaster Jagath Guru Mahan Paranjothiar
  • 84. 84(www.universalpeacefoundation.org) during his visit to Kuala Lumpur. Iactually did not know what to expect, as I only went there to pay myrespects to a great spiritual master. Before meeting Guruji, I was asked tomeet Swaminathan, one of his disciples.Uir NadiSwaminathan is a gifted Uir Nadi reader. When the “reading” started, thesubject‟s Akashic records would appear in Sanskrit on a shiny metal plate,but only he could see the writings! Even though he could speak Englishvery well, in order not to disturb his concentration and flow, he hadanother disciple interpret for me. When he started reading my past, it wasall accurate. In addition, when the reading of my future was done, I wasstunned. After the reading, Swaminathan kissed my hand and called me“Guruji”!When I was introduced to the real Guruji, he surprised me and his seniordisciples who were in the room when he said that he had travelled thewhole world looking for me. When I told him that just six monthspreviously my Sufi master had come all the way from New York alsolooking for me (I had not known either of them before) to tell me about myspiritual mission, he smiled and said that they both received instructionsfrom the same GOD! Both of them also said that my son would continuemy spiritual work. My son‟s name is the same as my first Sufi Shaykh‟s,Muhammad Nazim Adil Al-Haqqani.Nadi leavesMany years later, my fascination with this subject was rekindled afterseeing a Discovery Channel documentary, and I decided to investigatefurther. I went for a reading. It took over 1½ hours just to select my Nadi
  • 85. 85leaf. This was done through a process of elimination. When the correct leafwas found, what it contained was astounding. TheSiddhas even “spoke” tome through the leaf. They said, “You will be astonished by our powers.You will be seeking knowledge about Siddhas and be blessed. You may be aMuslim, but you are fated to know all these. You will get more knowledgeand become like a Siddha yourself. You will get very clear high-levelknowledge in your mind. You will discover many truths, and willencounter many surprises. You are fated to know secrets. You were borninto this world to know the Truth. “Wow. What can I say? My journey hasjust begun, and I will continue to share snippets of it with my readers.It was explained to me that from the time of creation, everything alreadyhad its energy imprint and that the Siddhas had knowledge of this imprintand were able to know almost everything about every individual ever bornand to be born into this world. Akasha actually means the inner mind orsuper conscious realm that merges with the cosmic realm that contains allthe information about the past, present and future. The Siddhas had theability to access this information by their faith and practices.As a Muslim, this is not foreign to me, as GOD had told the Prophet (peacebe upon him): “When my servants are close to me, then my ears becometheir ears, and my eyes become their eyes.” (From Hadis Qudsi, meaningthat those who are close to GOD will have access to knowledge that is notavailable to others.)In energy healing, nadi refers to the channels through which the life force(prana or qi) flows, interspersed by the chakras (energy centers). It isestimated that there are about 72,000 nadis traversing the inner body.The Nadi leaves referred here are the channels of information to the entirehuman race. If they take the good advice, they can live in peace and
  • 86. 86harmony. Therefore, the Nadi leaves are important for the health ofhumanity, since they carry advices and remedies for our physical,emotional and spiritual problems.Muslims are not allowed to go to fortunetellers because we are to do ourbest, pray for divine assistance, and then accept that whatever happens ispredetermined, and good in the eyes of GOD. To go to fortunetellers maycause the person to believe in what is being predicted, at the risk of losingsight of the fact that it is GOD who determines everything, including ourfuture. The subject of fate and destiny is something very complex andconfusing to most. While everything is already written down, noteverything is revealed by GOD, even to the Prophets, Saints, and Siddhas.With his permission, these chosen people do get accurate informationabout the future, and the information can be in detail. That is why allProphets made prophesies, as part of the signs of prophet hood, and asguidance and warnings to their followers and all humanity. The Saints andSiddhas also are given similar gifts of prophesy, although at a lesssignificant level and power compared to prophets. There are fortunetellers,psychics, clairvoyants, modern-day “prophets”, bomohs, sinsehs and othertraditional soothsayer who predict and prophesies with varying accuracies.Their source is the lowest realm of the cosmic database. Some even predict“4-digit” numbers accurately, which goes to show that this realm isaccessible to anyone who ventures in, for good use or for gambling andblack magic. It is also the realm that dark spirits have absolute access to.Akashic records are at a higher realm, available only to those who aredestined to know their future. If you go for your reading, be assured, yourecord is there. If you never go for your reading, be assured the Siddhas didnot waste their time writing about someone who was never going to havehis record read. Even children‟ records are read by their parents inpreparation for their future upbringing. There have been over 10 billion
  • 87. 87humans since the first man (Adam for some of us), and the Siddhas havewritten for all those who will go to have their readings done, until he endof time.The Siddhas are also the guardians of Siddha Medicine, one of the threetraditional medical practices recognized by the Indian government (theothers are Ayurveda, the ancient health and healing philosophy andpractice based on Vedic sciences, and Unani, the youngest, which isactually Greek medicine practiced by Arab/Muslims and staying faithful tothe Hippocratic dictum to let food be our medicine, and medicine be ourfood, and to religious commandments).There are experienced Siddhaphysicians here in Malaysia and recently, they hosted the world congress ofSiddha Medicine. I will study this fascinating field and report to you fromtime to time.Dr Amir Farid Isahak is a medical specialist who practices holistic, aesthetic and anti-ageingmedicine. He is a qigong master and founder of Super Qigong. For further information, e-mail starhealth@thestar.com.my. The views expressed are those of the writer and readers areadvised to always consult expert advice before undertaking any changes to their lifestyles. TheStar does not give any warranty on accuracy, completeness, functionality, usefulness or otherassurances as to the content appearing in this column. The Star disclaims all responsibility forany losses, damage to property or personal injury suffered directly or indirectly from reliance onsuch information.”The Wandering Masters“Sunday October 4, 2009”ART OF HEALING By Dr AMIR FARID ISAHAKSiddhas are often described as wanderers on the path of love. However,their physical journeys are nothing compared to their spiritual ones.
  • 88. 88ABOUT two years ago, I wrote about Nadi astrology and the SiddhaSiddhas‟ predictions for me (see Akashic Energy atwww.superqigong.com/articlesmore.asp?id=131). You will enjoy readingtoday‟s article better if you read this previous posting first. Since the Siddhahad written that I was one of them, my Nadi astrologer had reported this tohis Guru when he returned to India. The Guru then sent his greetings tome and indicated that there were more messages for me.Recently, I went to see my Nadi astrologer Guru Ramesh again since Ithought it was about time I found out what the further messages for mewere. This time I was surprised because Guru Ramesh kissed my hand inrespect. When I asked why he did that, he replied that since he had readmy Nadi leaves, he knew whom I was.The SiddhasSiddha means “one who is accomplished” and refers to enlightened masterswho have spiritually perfected themselves through subjugating their egos,meditation, pranayama (breathing techniques), and rightful living. Theyacquire wisdom, knowledge, and supernatural abilities, which include theability to heal. Their service is for the well-being of all humanity.I find much similarity between the Siddhas and the Sufis, who are alsopeople on the spiritual path of love, wisdom, and enlightenment. Both aresteeped in mysticism, and are often misunderstood, and sometimes said tobe mad! I now have five Sufi masters guiding me, and I know manyfascinating Sufi stories. However, the Siddhas preceded the Sufis by severalthousand years. Their story began more than 5,000 years ago. Certainly,they have more stories to tell.
  • 89. 89In Hindu mythology, Siddhas were said to have lived in Siddhashram, inthe holy lands of the Himalayas, where many sadhus, Siddhas, and yogislived. Nowadays, the Siddhas of South India are better known. They arecalled Siddhas or Cittars in Tamil Nadu. Their lineage continues to this day,though they are more known for the practice of Siddha Medicine ratherthan their spirituality. However, Siddha Siddhas do exist, but most arehidden. Their popularity will mushroom as more discover their amazingpredictions written in the Nadi leaves. In the southern tradition, therewere 18 principal Siddhas. Of these, Siddha Agasthiyar was the first, and isbelieved to be the father of Siddha Medicine. In addition, he communicateswith me through his writings on the Nadi leaves. My other Siddha guide isSiddha Bhogar, also a master of Siddha Medicine, astrology, astral travel,exercise, and cosmic energy. It is therefore not surprising that I am amedical doctor delving in alternative/complementary medicine, qigongexercises, and energy healing.Advice from Siddha AgasthiyarMay I remind you that whatever is written here was written on the Nadileaves by Siddha Agasthiyar thousands of years ago. Siddha Agasthiyar saidthat he and the other Siddha Siddhas would continue to bless and guideme. They have tuned my chakras and empowered me. Secrets, miracles,and “new things” will be revealed to me. I am to strengthen my faith as aMuslim through prayers and good deeds, and to be a noble ambassador ofmy religion. Even though we are not of the same faith, our duties are thesame. We both serve humanity in many ways. This brought us together.Through the guidance of Siddha Bhogar, I will be exposed to varioushealing methods, and will teach others.
  • 90. 90There are other Gurus and teachers waiting to guide me, including thosefrom other religions. (You may be surprised to know that among myspiritual advisers is a local Evangelist Bishop who said that he was directedby God to guide me. I accept advice from all wise and sincere men andwomen.)However, what stunned me most was when he specifically mentioned thatI should visit the ashram of Jegath Guru Paranjothiar Mahan in TirumurthiHills, Coimbatore, Tamil Nadu, before more secrets that are spiritual willbe revealed to me. Among my non-Muslims teachers, he is closest to me.Guruji Mahan was described as a master who teaches about knowing andloving God, and spreading happiness, gladness, and peace among humanity.Indeed, his usual greeting is “Santhosam” (gladness).Although GurujiMahan is not a Muslim, preferring to be known as a universal child of God,his teaching about God is similar to the Oneness (tauhid) believed byMuslims, so I am comfortable with his teachings. I believe Guruji Mahan isa living Siddha. Guruji Mahan has always treated me as his spiritual son,even though he is only a few years older than I am. We have known eachother for about 11 years, and many times, he has invited me to visit hisashram. I never seemed to have the time, and besides, I was able to meethim often because he came here quite regularly. However, SiddhaAgasthiyar said although Guruji would have waited for me until wheneverI am ready, the disciple should visit the Guru for the spiritual doors to openwide. He said that Guruji likes me very much and that he will empowerme. I will visit him soon. You can know more about himatwww.universalpeacefoundation.org.Siddha Agasthiyar continued that I am to teach through my speeches andmy writings, something that I am already doing now. He also warned methat some would reject what I say (but then even the prophets wererejected!).He also taught me an exercise to fine-tune my spiritual reception
  • 91. 91so that one day I can see the past, the present, and the future. If Allah wills,it will happen.Siddhas are often described as wanderers on the path of love. However,their physical journeys are nothing compared to their journeys into thesecret chambers of their hearts, where the lover and the beloved (GOD)meet. The Sufis also walk the same path, of finding the beloved, andyearning to be one with him (in purpose, not in form). The Siddhaspreceded Islam, and I love and honor them the same way as I love andhonor my Sufi masters. From the Sufi and Siddha teachings, let me sharewith you that the inner journey is the greater path, for it is here thatrealities are experienced and understood. It is a difficult journey wroughtwith challenges of the ego, pride, anger, envy, greed, lust, and many moreweaknesses that are human. When these are subdued, then finally, thewanderer only wanders outwardly, for once, he has found the beloved inhis heart, and he stays “home” there.The outward journey and the physical forms are necessary training andoften illusions to the truth of our existence, and our purpose in life. Inaddition, remember this – the one who is in love with God, will love allhumanity. To love the most compassionate, merciful and just God alsomeans to be compassionate, merciful, and just to our fellow human beings,and to all creation. That is the essence of spirituality, of whatever tradition,faith, or religion.My WanderingsAs predicted by the Nadi leaves, in the last few years, I have been busytraveling with the Buddhist Amitabha group and the Malaysian religiousleaders. In addition to these, I traveled to Brunei, Macau, Taiwan, and
  • 92. 92Japan to give health talks, consultations, or visit health supplementmanufacturing facilities. I also went to Italy, France, Bulgaria, and Chinafor training in aesthetic surgical techniques, lasers, and electro-therapy.While the Siddhas of olden days wander on land preaching love andspirituality, I am crisscrossing the continents on jet-planes, preaching anddoing many other things!The Siddhas are also guardians of possibly the oldest organized healingsystem – Siddha Medicine. When I do have the time, I will meet theSiddha physicians and learn from them the secrets of this ancient healingsystem.Dr Amir Farid Isahak is a medical specialist who practices holistic, aesthetic and anti-ageingmedicine. He is a qigong master and founder of Super Qigong. For further information, e-mailstarhealth@thestar.com.my. The views expressed are those of the writer and readers areadvised to always consult expert advice before undertaking any changes to their lifestyles. TheStar does not give any warranty on accuracy, completeness, functionality, usefulness or otherassurances as to the content appearing in this column. The Star disclaims all responsibility forany losses, damage to property or personal injury suffered directly or indirectly from reliance onsuch information.”The Kaanda NadiThe nadi or predictions written by the Siddhas: addresses the sufferings that one goes through; the reasons forthese sufferings; relates these sufferings to ones karma; delivers the means to overcome or lessen its effects; andfinally talks about turning over a new leaf.To seek the nadi is itself the start of good times to come for not everyone: knows about the existence of thenadi; is keen in seeing it; makes the journey or effort in seeing it; and is brought to a genuine reader.To successfully retrieve the relevant nadi pertaining to one is an exhausting affair where the seeker and the nadireader sit through hours and leaf through numerous nadi trying to locate the right and matching description ononeself.
  • 93. 93Inscriptions of an individual‘s lives are etched out in a tiny strip of dried palm leaf and the nadi reader is trainedto decipher these cords and relate its message to the seeker. He reads out the nadi in the Tamil language.The seeker acknowledges the right nadi based on the revelations and the nadi reader does not compel the seekerto accept any nadi as his. If the events predicted in the reading does not happen or come true then it is the faultof the seeker who has carelessly picked the nadi and not that of the reader or the Siddhas. Therefore, care andattentiveness together with patience on the part of both the seeker and the reader is of utmost importance inseeking one‘s nadi.This well organized and systematic documentation of one‘s life‘s happenings: in the past including the past life;that of the present; and the predictions for the future is mind boggling and a mystery. How could someone haveaccess to our past; monitor our every thought, speech and movement in the present moment; and predict wherewe would be heading in the future? However, it had been done and is available in our midst as the infamousnadi.I should say the nadi reading in itself is a spiritual moment the moment of unfolding of one‘s past, present andthe future. Intimate secrets close to our hearts are revealed. The first veil out of many more is removed during areading - an exposure and stripping of one‘s false facial mask that one had adorned all this while. At the end ofthe reading, we realize that every move of ours is being watched and recorded and we have to answer for all ourdecisions and actions.To know that there is atonement or parikaram is itself a blessing for through the chapter known as the Parikaarakaandam the Siddhas show us an escape route to lessen the hold of karma on us. There have been cases wherethere is no Parikaara kaandam available for the seeker and he is required to go through hell without any remediesfor his pain and sufferings. In the worst scenario, the seeker is refused a reading for reasons only known to theSiddhas.Nadi Reading 1 by Agathiyar - 14.12.2002The year was 1996. This was the period I had given up belief in astrology after those predictions did not workout as mentioned. Then when my mother, mother-in-law, and sister started calling me up and enquiring if theother had said anything to me and when they sounded worried, I knew they must have consulted an astrologeron my birth chart. It was about this time that Sethu from my office was frequenting an astrologer, Dr. Krishnan.I made an appointment to see the Dr. On the contrary, the good Dr told me all was fine and good times are tobegin. After that, I began to consult the Dr. often.
  • 94. 94On one of these visits, I ask if there was a possibility that whatever said in the charts might not work out for anindividual and the Dr. replied that if one had been cursed then the benefits that the charts reveal might notmaterialize. When asked if he could look into my chart to see if there were any curses, he replied it is onlypossible to know through reading of the nadi.When my friend Muralitharan Saminathan talked about his experience reading the nadi (in 2000) to me in 2002,I recalled Dr Krishnan‘s words. It was interesting and amazing to know that the Siddhas could predict what wasto happen in the future through writings in the nadi, a few hundreds of years back. They could also tell one‘spast, I was told. Muralitharan arranged for me to have a reading at Shivabalan‘s house.Shivabalan remembers how as a six year old, he was dragged by his uncle to the Vaitheeswaran Temple in Indiato have his nadi read. When the readers refused to read for a young child of that age, his uncle insisted that theydo so. Over the years, his uncle used to bring over samples of imprints of fingerprints of relatives and friendsand have their nadi read in India. Later he brought these nadi readers to Malaysia instead. Following in thefootsteps of his uncle Shivabalan brought in Nadi Guru Senthilkumar from India to read the nadi.On 27 November 2002, Senthilkumar searched for the nadi pertaining to my personalities and events in mylifetime. There was one that I thought was mine. My parent‘s name, number of siblings, my career, and propertywere exact but the name of my wife was different. Senthilkumar quizzed me further, searching through threebundles of nadi leaves but could not locate a reading that described me. I was asked to come back in two weeks‘time since he could only look through a maximum of three numbers of bundles at any one particular sitting. Thegenuine readers have their codes and ethics too.On 11 December 2002, going through the same pace and trend of questioning, Senthilkumar located a relevant,appropriate, and corresponding nadi in the very first bundle itself. I agreed it was mine. I was astonished thenadi could reveal precisely: my parent‘s names (father‘s name and my mother who had two names); the numberof siblings; my job; another sibling‘s job; and my brother‘s marriage. I was told to come back for the full readingof the nadi another day.On 14 December 2002, the actual reading of that particular nadi took place. I was both apprehensive and eagernot knowing what was in store for me. I sat in awe as the nadi was read to me.Generally the first (Pothu Kaandam), 13th(Karma Kaandam) and 14th(Shaanthi Parikaara Kaandam) cantos areread for all seekers. The Pothu Kaandam mentioned about me, my family, my career, and what to expect untilmy last days. The Karma Kaandam spoke about my past birth as a Brahmin priest in Kerala, India.Astonishingly astrologer Dr Krishnan too did mention that I could possibly have been a priest or a medicineman in the former birth based on my charts. The thirteenth canto or Shaanthi Parikaara Kaandam spoke about
  • 95. 95worship and prayers to reduce the evil effects of my karma. I was asked to worship the Siddhas, Lord Ganapatiand Lord Shiva too.Although Shivabalan told me the Gnana Kaandam was not available to everyone, he requested that I seek theninth kaandam, Gnana Kaandam too. There was a Gnana Kaandam for me. I had this Kaandam read to me too.It dictated my spiritual path. I was asked to worship Shiva, Ganapati, Agathiyar, and the eighteen Siddhas. Thepath I was to take was revealed to me through the reading of the Kaanda nadi!Before I went to India, I was informed in the nadi what to expect. It was unbelievable at that moment. I am stillwondering why me? Do I deserve it? Could it be a mistaken identity? Could the nadi be for someone else? Sothen, I leave for India following the directions given in the nadi. Whatever stated in the nadi did take place.Upon returning to Malaysia, Agathiyar lays bare all those incidents that took place in India as if to confirm andtell me it was for real. It was truly amazing.I have seen the Kaanda Nadi once. Both my daughter have seen it. I waited with my wife to see her nadi butcircumstances did not permit the search for her nadi and reading of it to take place on the day of appointment.But the ever loving father (Agathiyar) provided for her by mentioning about her when I was called up for areading on April 2012 without even going through the usual process of taking an imprint of her thumbprint andlocating the nadi through a series of question and answers! Agathiyar revealed about her in his Aasi Nadi.The Aasi NadiThe Aasi Kaandam of Agathiyar is not located from the imprint of the seeker‘s thumbprint as in locating theKaanda nadi, but is a revelation by Agathiyar, to those sincere seekers who adhere to the instructions stipulatedin the Kaanda nadi.I came to know much about life and how to live it in a fruitful manner from the nadi, a medium through whichthe Siddhas communicate to their believers, followers and disciples. The nadi reading made known thepossibilities in spiritual realization that was open and available for me. The choice was also given to me, whetherto pursue in the direction laid out in those nadi readings, or I could turn a deaf ear and go my way, as forinstance when I decided to see Tavayogi the night of the reading as instructed in the nadi, the previous readingwas erased mysteriously. The second reading revealed much more. I was slowly made aware of the plan andpurpose of my birth through the nadi.Further revelations are made if one sincerely follows the instructions faithfully to the very word. Once theatonement for one‘s sins is performed, a new leaf starts. The Siddhas start to guide us according to our visionand mission. If we surrender unto them, they take hold of us, and there starts a new chapter in our life.
  • 96. 96In September of 2006, Ramesh asked me to come in for a nadi reading. As Ramesh took some time to make atranscribe of the nadi into a notebook (He takes a transcribe now before reading it to me, since the event wherethe audio of the first reading by him had been erased mysteriously), I was overcome emotionally and wept as Ikept watching Agathiyar‘s and Ramalinga Adigal‘s portraits in his room. Ramesh immediately stopped for amoment and read out the line that he had just transcribed. To my amazement, Agathiyar narrates the incident inthe nadi! I cried further as Ramesh started reading the full text of the nadi.During another instance of reading the nadi, Agathiyar at the very start of the reading mentioned that he washappy that I had garlanded him! I was in astonished. I had garlanded his bronze statue placed at the Sri KarpagaVinayagar Temple in Brickfields a moment ago before arriving at Nadi Guru Ramesh‘s home!During another reading, Agathiyar advised me to manage my anger. As I approached my car with my familyafter the reading, another car was double-parked beside mine, obstructing me. It was a Sunday. The streets werepractically deserted. I was questioning myself why the owner of the car chose to park adjacent to my car whenhe had many vacant parking lots available. My family had a good laugh that day at the expense of me. They werewatching the sky to see if the Siddhas had fitted CCTV‘s and were monitoring every move of mine. He waswatching my thoughts and me. Now I was convinced even further that the Aasi Kaandam was being written inreal time. It was truly amazing.Maran, a friend of my nephew Thayalan, called me to say he had just seen his nadi. Agathiyar had mentioned myname. I was to brief Maran on my experiences and the sights I had been shown by Agathiyar while on mypilgrimage to India recently (2005). It was truly amazing to hear Agathiyar mention this person in his nadi.Thayalan called me to say Agathiyar had instructed him in his nadi to learn the asana and pranayama techniquesthat Tavayogi had taught us, again, from me. It was truly amazing.Navarani had seen her nadi, and just like me, was asked to worship the Siddhas. When she searched the net forinformation on the nadi and Siddhas, she came across my articles at http://www.indianheartbeat.20m.com. (Ihave since deactivated this website). Later her boss gave her a book published by Thavathiru Rangaraja DesigaSwamigal and asked her to refer to Maran for more information. She met Maran who mentions about me. Whenshe went for a reading, Agathiyar asked her to meet me. Amazing!Then lately in March 2013 Balachandran calls me to say Agathiyar had mentioned my name in his nadi readingand asked that he (Balachandran) come over and learn to conduct Puja. It is truly amazing!Not only did Agathiyar have a reading for me each time I went for a reading, but also he was so gracious toinvite other Siddhas to bless this soul. Therefore, it was that I had readings from Siddha Bhogar, Sugabrahmar,
  • 97. 97Bhrigu Munivar, Kagabujandar, Pathanjali, and Tirumoolar. I still wonder what I had done to deserve theseSiddha‘s blessings.To date (15 February 2013) I have seen the Aasi Nadi forty-five times for myself, and once for my elderdaughter. I had to go back for a re-reading of the first reading from the Aasi Kaandam when the recording onaudio tape was erased mysteriously. The forty-forth reading had revelations for my wife. The latest reading on15 February 2013 was a joint reading for both of us. This I presume will be the last nadi reading for me sinceAgathiyar has questioned the need for a reading for me.Nadi Guru Ganesan in the reading of Agathiyar‘s revelation from the Jeeva Nadi explains as to why the nadireading does not seem right for some seekers. Watch the video recording from Shashikant Oakshttp://www.youtube.com/watch?v=GCENLrMcT7QNadi Reading 2 by Agathiyar - 15.8.2005I told Tavayogi Thangarasan Adigal when he was in Malaysia in 2005, that it had been 2 ½ years since I last sawthe nadi with Senthilkumar. Tavayogi immediately gave me Nadi Guru Ramesh‘s telephone number. I made anappointment.Muralitharan Saminathan came over to my house immediately after his nadi reading with Ramesh. To oursurprise, Agathiyar mentions Muralitharan Saminathan taking teecha the day before from Tavayogi.On the day of my appointment, Ramesh played the earlier reading of my nadi that was recorded on tape by NadiGuru Senthilkumar. When I saw Senthilkumar in 2002, he took an imprint of my thumbprint to enable him tolocate my nadi. However, Ramesh did not do so, this time around. He played back the tail end of the lastreading on the tape. He asked for my date of birth, time and Lagna. Then he went into an adjacent room to getmy nadi. He asked if he should transcribe the reading. I told him to do as he pleased. He then taped the wholesession without transcribing. Throughout the reading, I was in tears. Agathiyar was so kind and generous to me.He pardoned me for my past mistakes, removed the guilt that I had carried all this while, saying all was his doingand he added that I needed those experiences too. He accepted me into his circle and blessed me for a betterfuture.Andrew Harvey writes in HIDDEN JOURNEY – A SPIRITUAL AWAKENING published by Penguin BooksUSA Inc., 1992, (Harvey, 1992)
  • 98. 98―Over and over, with dazzling variations and images, the voice said, ―You cannottransform what you have not blessed. You can never transform what first youhave not accepted and blessed.‖Swami Muktananda in THE PERFECT RELATIONSHIP published by Syda Foundation, 1985, says,(Muktananda, The Perfect Relationship, 1985)―You will never hear the guru criticize you. Instead, when you are in hiscompany, you will experience your own divinity. You will never be found guiltyin the guru‘s eyes. You will find in them only the praise of your hidden innerGod.‖Agathiyar told me that the Agathiyar Gnana Peedham in Batu Caves is the place for me to learn aboutspirituality. I was also told to see Tavayogi that night itself for a teecha. Tavayogi had already given me teechawith nine others earlier. Why the necessity to get the teecha again? I could have brushed aside, ignored ordelayed seeing Tavayogi. Instead, when I followed as instructed and got Tavayogi‘s blessing and teecha fromhim again that very night, the reading on tape was mysteriously ‗erased‘. That eventful day was 15 August 2005.Nadi Reading 3 by Agathiyar - 18.8.2005I went back to Ramesh explaining the mysterious event. When the nadi was read to me, again there was nomention of the Agathiyar Gnana Peedham in Batu Caves anymore. I figured that the moment I surrendered toTavayogi there was no need for the organization anymore.Besides Kallar and Palani, which was mentioned earlier, the new reading mentioned additional temples andSiddha‘s places that I ought to visit - Tiruvannamalai, Vedharanyam, Pothigai and Courtalam.Muralitharan Saminathan‘s reading and my cassette recording of the nadi that was erased made me realized thatthe nadi is being written at that very moment in real time.Nadi Reading 4 by Agathiyar - 19.8.2005Agathiyar relates the mysterious event at Palani where the temple priest offered me blessed milk and reveals whyit took place. Agathiyar mentions about the initiation or Theecha I received from Tavayogi.Nadi Reading 5 by Agathiyar - 20.12.2005Agathiyar talks about my recent trip to India. Agathiyar mentions Tavayogi. He asks that I continue prayers toSiddhas. See APPENDIX 4 HYMNS OF PRAISE TO SIDDHAS OR SIDDHAR POTRI THOGUPPU for a
  • 99. 99list of names of Siddhas‘ names that is chanted during prayers. He mentions what took place at Papanasam,Courtalam and Agasthiyampalli in Vedharanyam. He explains the reason for asking me to come over to India inhaste.Nadi Reading 6 by Agathiyar - 9.9.2006Agathiyar talks about the prayers that I conducted and pilgrimage with Tavayogi. He talks about SupramaniaSwami and reveals what took place at Tiruvannamalai. Agathiyar emphasizes Supramania Swami was the catalystto ignite me and the reason for me to tread this path. He reminds me to hold him in my thought. Then he goeson to explain the reason to introduce Tavayogi. Agathiyar talks about the prayers back home. Agathiyar revealsthe reason for taking birth. Agathiyar asks that I stay on this path. He asks to continue the practices. Agathiyarreveals that one can remove his karma through prayers. Agathiyar reads my thoughts and mentions themimmediately in the nadi.Nadi Reading 7 by Bhogar - 13.1.2007Bhogar mentions that Agathiyar had requested him to reveal this time around. Bhogar talks about my pastkarma. He talks about the upcoming First World Conference of Siddha Philosophy to be held in Malaysia. Heasks that I participate. He mentions that I shall meet Tavayogi again. He reveals the reason for taking birth.Bhogar too reveals what had taken place at Pothigai. He reminds me to stay on this path and continue withprayers. Bhogar also mentions that Agathiyar had dictated other Siddhas to reveal in the nadi in the comingweeks.Nadi Reading 8 by Sugabrahmar – 20.1.2007Sugabrahmar mentions that he was requested to reveal in this nadi by Agathiyar. He mentions both Tavayogiand Supramania Swami. He requests that I carry out my duties to my gurus.Nadi Reading 9 by Bhirugumunivar – 27.1.2007Bhirugumunivar mentions about Saint Raghavendra. He asks that I continue my practices. He mentionsTavayogi. He mentions that Siddha Kagabujandar will have a reading for me next.Nadi Reading 10 by Kagabujandar – 3.2.2007Kagabujandar mentions that Agathiyar requests him for a reading. He reveals the benefits of prayers.
  • 100. 100Nadi Reading 11 by Agathiyar – 10.2.2007Agathiyar talks about Supramania Swami attaining Samadhi at Tiruvannamalai and my obligations towards him.Agathiyar then mentions Tavayogi too. He asks that I continue prayers (kottu prathanai) and explains its benefits.Nadi Reading 12 by Agathiyar – 17.2.2007Agathiyar asks to continue prayers. Agathiyar tells me that I would begin to write.Nadi Reading 13 by Kagabujandar – 24.2.2007Kagabujandar asks that I stay on this path.Nadi Reading 14 by Agathiyar – 4.3.2007Agathiyar reminds me of the benefits of prayers. He gives further guidance on meditation. He asks to stay onthis path.Nadi Reading 15 by Bhirugumunivar – 10.3.2007Bhirugumunivar guides me on performing prayers and the kind of food to consume. He graciously instructs onthe Arutperunjhoti Maha Mantra. Listen to this mantra at http://www.youtube.com/watch?v=WlJxlW0hLyIHeinstructs me to continue prayers. He mentions the benefits of prayers. He shares his conversation withAgathiyar.Nadi Reading 16 by Kagabujandar – 23.4.2007Kagabujandar asks that I stay on this path and continue to perform prayers. He talks about the Siddha path. Heasks that I continue doing charity.Nadi Reading 17 by Tirumoolar – 8.5.2007Tirumoolar asks that I continue prayers.Nadi Reading 18 by Agathiyar – 12.6.2007Agathiyar asks that I continue with prayers. He mentions Tavayogi.
  • 101. 101Nadi Reading 19 by Agathiyar – 24.7.2007Agathiyar talks about the reason for taking birth. He talks about Supramania Swami. He tells me Swami willperform miracles in my home. He asks that I chant his name. He mentions Tavayogi too.Nadi Reading 20 by Tirumoolar – 23.9.2007Tirumoolar talks about performing prayers. He says the names of the Siddhas shall be the Maha Mantrahenceforth. He instructs me to continue chanting the names of the Siddhas. He mentions theTIRUMANTHIRAM and AGATHIYAR NIGANDU as guides. He asks that I be aware and watchful aboutcreating karma in all that I do and live accordingly. Tirumoolar confirms Supramania Swamis presence in thesubtle form in my home recently.Nadi Reading 21 by Agathiyar – 13.10.2007Agathiyar mentions that this reading was on the instruction of Lord Murugan. He asks that I continue prayers toLord Murugan and chanting his name. He reveals the auspiciousness of chanting Lord Murugan‘s name.Agathiyar reveals that he is in the form of light. Agathiyar introduces worship of the light both externally andinternally. He asks that I continue chanting the Maha Mantra. He reveals the reason for taking birth.Nadi Reading 22 by Agathiyar – 23.11.2007Agathiyar asks to continue with prayers. Agathiyar asks that I continue charity and service.Nadi Reading 23 by Agathiyar – 27.12.2007Agathiyar says that he was revealing this nadi from Kallar. Agathiyar mentions about his Jayanthi and Guru Pujaat Kallar on this day. He says the donations forwarded to Tavayogi for this celebration has been put to good use.Agathiyar says the gates to heaven shall open on this day. Agathiyar dictates the start of the Puja at exactly 27 ½Naaligai after the birth of his star Ahilya in the month of Margali (10.58 hours). This is the actual time of hisbirth, he says. He blesses all who had gathered at my home for his Puja.Nadi Reading 24 by Agathiyar – 29.1.2008Agathiyar surprises me on the onset when he narrates that I had garlanded him at the Karpaga VinayagarTemple in Brickfields just moments ago before I came for this reading. He talks about the prayers I conductedin conjunction with his Jayanthi and Guru Puja recently. He says he had blessed all those who had gathered forthe prayers.
  • 102. 102Nadi Reading 25 by Agathiyar – 8.3.2008Agathiyar talks about the Siddha path. He says he shall show miracles along the way.Nadi Reading 26 by Agathiyar – 25.4.2008Agathiyar mentions my meeting Tavayogi. He talks about the prayers conducted during the Chitra PornamiFestival recently. He mentions that it was a treasure that Tavayogi had given us by way of teaching us Asanasand Pranayama recently. He talks about his path. He asks that I continue prayers. Watch Tavayogi demonstratethe yoga techniques to disciples in Malaysia athttp://www.youtube.com/watch?v=fTjr12CUqQE&feature=youtu.beNadi Reading 27 by Pathanjali – 18.5.2008Pathanjali too mentions that prayers (pujai), meditation (tavam) and yoga (yogam) can overcome karma. Heinstructs me to spread the teachings of the Siddhas. He advises on the kind of food to consume. He asks that Istay on this path. He reveals his Yoga. He asks to continue the asana and pranayama practices and prayers too.Nadi Reading 28 by Agathiyar – 12.7.2008Agathiyar asks that I stay on this path and continue with prayers. Agathiyar talks about my daughter‘s highereducation.Nadi Reading 29 by Agathiyar – 19.8.2008Agathiyar speaks about Thavathiru Rangaraja Desiga Swamigal. Agathiyar also talks about my visit toOngarakudil in 2003.Nadi Reading 30 by Agathiyar – 30.9.2008Agathiyar asks me to continue prayers. He speaks about Thavathiru Rangaraja Desiga Swamigal. Agathiyarreveals about the significance of breath. Agathiyar reveals that both Lord Vinayagar and Gautama Buddha areexponents in pranayama.Nadi Reading 31 by Agathiyar – 8.12.2008Agathiyar asks to stay on this path and to continue prayers. Agathiyar mentions about my thoughts on setting upa Peedham as mention in the very first reading and by Supramania Swami. That was my mission he says. Agathiyarreveals that he had directed Arumugam to provide the space to house Agathiyar in the Mritiga Brindavanam he
  • 103. 103(Arumugam) was building for Raghavendra in Ipoh. See the progress of Ragavendra‘s Brindavanam athttp://raghavendraipoh.com/aboutus.htmlNadi Reading 32 by Agathiyar – 8.1.2009Agathiyar mentions that since I had intended to set up a Peedham for Agathiyar, Agathiyar instructs that hisimage should be that of Agathiyar at Agasthiyampalli in Vedharanyam. He specifies how, where and when hisstatue should be made and all the rituals done before he goes to the Brindavan. He also says that he will be atmy home before he is moved to Ipoh. He also instructs me to accept donations from devotees towards the costof making his statue and building his Peedham. He reveals that he shall fulfill the prayers of devotees who seekhim out for assistance. All they need to do was to light up a lamp.Nadi Reading 33 by Agathiyar – 27.8.2009Agathiyar asks that I spread his teachings. He asks that I stay on his path. Agathiyar asks that I control mytemper and to refrain from arguments. Agathiyar reveals a breathing technique.Nadi Reading 34 by Agathiyar – 26.12.2009Agathiyar assures me that he shall make it to my home in time for his Jayanthi and Guru Puja prayers and all onehas to do was to light a lamp and offer prayers to him. He shall then bless all those gathered. Agathiyar revealsthe reason for asking me to carry out prayers. He reveals procedures for the Jayanthi Puja.Nadi Reading 35 by Agathiyar – 2.1.2010Agathiyar reveals the reason he has come to my home in the form of the bronze statue. He reveals thesignificance of his Jayanthi Puja and asks all present to light a lamp. He assures that their karma shall be burnt.Agathiyar reveals the benefits of performing prayers.Nadi Reading 36 by Agathiyar – 31.1.2010Agathiyar asks that I continue to be on this path and conduct prayers. He mentions about the prayers conductedduring his Jayanthi recently.Nadi Reading 37 by Agathiyar – 3.4.2010Agathiyar speaks about the prayers and rituals conducted for him (on his statue). He reveals a breathingtechnique. He asks that I continue prayers and practices.
  • 104. 104Nadi Reading 38 by Agathiyar – 12.7.2010Agathiyar asks that I spread his teachings through all available means and mediums. Agathiyar talks about theprayers conducted and its benefits. Agathiyar reveals extensive lists of benefits attained from performing andconducting prayers. He reveals the reason he asks that I carry them out. Below is listed the benefits as Agathiyarrevealed in the nadi:There are many in this world who utter my name (Agathiyar),Prayers done truthfully (to Siddhas) shall gain many benefits,Prayers shall bring much joy,Prayers done moderately but splendidly and honestly shall help protect the world,Prayers done with fellow devotees will bring much benefit,Many shall rise in stature and power,Prayers will lead to a state of bliss,Prayers done on full moon days shall strengthen the Jothi within,Prayers will help remove doubts,Through prayers, one shall attain godhead,Strength, grace and wealth shall be gained,Stay on this path of devotion and family bond shall be strengthened,All that is asked for shall be gained,Prayers shall lead to meditation and charitable thoughts,All ills shall be removed,God shall listen to prayers,Idiots shall become geniuses,The benefits attained from prayers are indescribable forMany changes shall take place.Nadi Reading 39 by Agathiyar – 9.8.2010Agathiyar asks to carry on prayers. Agathiyar mentions that I had moved him to devotee‘s homes and conductedgroup prayers. He says he shall open his eyes and create miracles too.Nadi Reading 40 by Agathiyar – 17.10.2010Agathiyar asks to continue prayers. He asks that I perform charity too. Agathiyar tells me Annette Cleveland toohas his blessings as I have been corresponding with her lately. He asks that I spread the message of the Siddhas.Agathiyar says it is possible to achieve all the benefits derived from Hatha Yoga through prayers. He says fromthis point on he was relaying the messages from Ganapati Dasar. Ganapati was pleased that I had assumedAgathiyar as Ganapati and performed the Puja, Abhisegam and Homam for him (Ganapati) on his Chathurthi.―This is the truth and how it is. We are all one,‖ he says. Agathiyar reveals that just as all of creation is withinhim, he too is within all creation. Agathiyar says he shall take on the form of whomever we chose to see.Agathiyar also mentions his devotee Navarani and says that she has his blessing too.
  • 105. 105Nadi Reading 41 by Agathiyar – 19.4.2011Agathiyar asks to continue prayers for Siddhas and stay on this path. He talks about the Chitra Pornami prayersheld recently. He talks about my daughter‘s accident and assures us that all will be well. Agathiyar reveals hisMoola Mantra and the benefits gained when chanted and ask that it be channeled to the masses. I have uploadedthe mantra at http://www.youtube.com/watch?v=PjnC0DyqSsw.Nadi Reading 42 by Agathiyar – 9.8.2011Agathiyar speaks about Tavayogi. He asks that I continue prayers and charity.Nadi Reading 43 by Agathiyar – 26.11.2011Agathiyar asks to continue prayers and charity and be on this path. He recommends a couple of Siddhamedicines. He advocates certain prayers.Nadi Reading 44 by Agathiyar – 16.1.2012Agathiyar speaks about the recent Jayanthi and Guru Puja prayers. Agathiyar instructs certain practices. Herecommends certain Siddha medicines.Nadi Reading 45 by Agathiyar – 15.2.2013In the forty-fifth reading Agathiyar hints that I do not need to consult the nadi anymore! I believe there wouldnot be another reading for me. He speaks about the prayers conducted. Agathiyar is full of praise for my wife,her devotion, faith and service. Agathiyar instructs the chanting of his naamam. Again, Agathiyar mentions thatthe benefits derived from performing Hatha Yoga is gained through prayers.What theSiddhas SayThe Siddhas have conveyed their aspiration for their disciples through the nadi. The Siddhas give the followingadvice and assurance to their disciples. Below are the blessings that one receives because of following thedictates of the Siddhas. These were revelations in my nadi that I can safely say, applies to others to.
  • 106. 106The Siddhas Speak On:On Siddha Margam:The Siddhas stress that the Siddha Margam is the path. The Siddhas shall give visions and perform miracles justfor their disciples. These miracles and visions help strengthen the faith of the disciples. These could take place atthe abodes, caves and Samadhi of Siddhas or right at our homes. It can be a rare happening or it could also be adaily happening.The Siddhas ask that their disciple live a life of virtue and righteousness as the Siddhas do. When the disciplelives like a Siddha in this world, they then shall live like Shivam too. To achieve this state the disciple needs toestablish himself firmly in the path of the Siddhas and be faithful to this path. The disciple should open up theirworld and let in the Siddhas; allowing the Siddhas to show the disciple his path and guide him on this path;receiving the advice of Siddhas with devotion. The disciple‘s thought has to revolve around the Siddhas. Withtheir thoughts centered on the Siddhas day and night, the disciple shall realize joy and bliss each day. Thedisciple has to breathe God‘s name and it has to flow through the breath of the disciple. Hence, when these takeplace the Siddhas shall live in the disciple; the disciple shall become one with the Siddhas. Finally, God shallthen reside in them.For these to take place the disciple has to first start worshiping the Siddhas at home, inviting them and makingthem a part of the family too. Once the Siddhas are moved by the devotion of the disciples, the Siddhas shallgrace their presence in the disciple‘s home and eventually shall live with the disciple. When the Siddhas areestablished in the home of disciples then the disciple has no need to spend his life at an ashram.The disciple is assured that he/she shall see changes taking place. Astoundingly once a disciple comes to thispath, others around him too shall follow. The Siddhas work magic and wonder in our lives. Family members andothers shall benefit from the disciple‘s association with the Siddhas. His family and others too shall have theblessings of Siddhas. The Siddhas then shall care for the disciple and his family. The Siddhas shall be acompanion. Just as the parent takes care of the child, the Siddhas shall take care of the disciple. Once thisdevotion for the Siddhas sets in, the Siddhas in return shall love the disciple as much as the disciple loves them.Occasionally the Siddhas shall tests the loyalty of their disciples, but they shall not let down the disciples. Thedisciple has only to call out for the Siddhas when confronted with danger and they shall ever protect the discipleand his family.The Siddhas assure that the disciple on their path will have all his wishes fulfilled and all the disciple‘s efforts willpay off. The disciple shall see much progress come his way. The disciple‘s aspirations shall be realized. Thedisciple‘s asking shall be granted.
  • 107. 107The Siddhas shall provide the disciple the knowledge to spell away ignorance. The disciple shall attain youth, andclarity of thought. The Siddhas shall be present in the disciple‘s thoughts, word, and deed.The disciple now becomes a true friend and is highly regarded by the Siddhas. The disciple‘s devotion andadmiration of the Siddhas shall earn a similar admiration from the Siddhas.The Siddhas shall send their messengers to deliver their message to their disciples. The disciple needs only tofollow the advice and guidance of Siddhas. By researching into the reason for taking birth, the reason for hisbirth shall be made known.The Siddhas ask the devotee to live with pride that he/she, a disciple of the Siddhas, has chosen to follow thepath of the Siddhas. Once established on this path the disciple should then help spread the Siddha teachings.On The NadiThe nadi is a means of communication between the Siddha and the disciple. The Siddhas give instructionsthrough the nadi. They assure the disciple that all those who come in search of the nadi have the blessings of theSiddhas. They warn never to belittle the nadi readings for it is sacred. More on the nadi in the following pages.On Karma:Birth is a result of past karma. If karma (both good and bad) is erased, there is no reason to take birth again. Thedisciple needs to live his life, distinguishing between the good and bad karma, which takes shape because oflinks with the past births. Confusion too is a result of past karmas and it does not make advancement in spiritualpractices possible.The means to cleanse karma is by way of doing charity and through prayers. The very fire of prayer andmeditation shall burn karma away say the Siddhas. The disciple needs to perform tapas and penances to end thiscircle of birth.On Morality:The disciple needs to live a life of virtue. He has to be pure at heart and then he shall be at peace. TheSiddhasadvise the disciple to take control of his emotions. For instance, they warn that anger and temper shall destroyall the merits gained by the disciple through meditation. They also warn the disciple not to utter harsh words, asthey shall take shape. The disciple is advised not to challenge and argue with people around them but instead tobe aware of its dangers and not be dragged into these discussions. When faced with challenges, he is not toretaliate. He is required to do nothing in those circumstances. Then the disciple shall be at peace.
  • 108. 108The Siddhas motivate the disciples. The disciple is advised to take things one-step at a time. The Siddhas shallassist the disciple to drive away worry, fear, and sadness. They encourage the disciple to be compassionate to allbeings; help the needy through charity; and serve those in need. The disciple is required to feed the poor and theanimals too.On Worship:The disciple is encouraged to conduct prayers. He needs to be steady in his prayers and undertaking even whenconfronted with people who shall shake their very faith. The disciple is advised not to heed these harsh anddiscouraging words but instead to carry on with the prayers. There is much good in prayers, theSiddhas assurethe disciple. All the disciple‘s problems shall be relieved systematically through prayers. Agathiyar reveals thebenefits attained from doing Puja.There are many in this world who utter my name (Agathiyar),Prayers done truthfully (to Siddhas) shall gain many benefits,Prayers shall bring much joy,Prayers done moderately but splendidly and honestly shall help protect the world,Prayers done with fellow devotees will bring much benefit,Many shall rise in stature and power,Prayers will lead to a state of bliss,Prayers done on full moon days shall strengthen the Jothi within,Prayers will help remove doubts,Through prayers, one shall attain godhead,Strength, grace and wealth shall be gained,Stay on this path of devotion and family bond shall be strengthened,All that is asked for shall be gained,Prayers shall lead to meditation and charitable thoughts,All ills shall be removed,God shall listen to prayers,Idiots shall become geniuses,The benefits attained from prayers are indescribable forMany changes shall take place.They promise that happiness shall prevail in the lives of the disciple because of these daily prayers to theSiddhas. The disciple is encouraged to recite the Maha Mantra – Arutperunjhoti, Arutperunjhoti,Taniperunkarunai, Arutperunjhoti ; the names of the Siddhas and that of Lord Murugan which is Jothi whichresults in bliss and joy. The Siddhas reveal that they are in the form of Jothi; thus, the disciple is encouraged tolight up the home and worship the Jothi.The disciple is encouraged to perform prayers at temples; appease the planets and to garland the Gods for thenthey shall be pleased. He needs to spread the teachings of the Siddhas through prayers and service. He isrequested to stay on this path. He is to continue consistently with the spiritual practices that he is currentlyfollowing. He is advised not to get distracted. He is reminded not to give up on prayers.
  • 109. 109The disciple is encouraged to help finance the building of temples and places of worship. (An excellent exampleis that of the Siddha Korakar who advised the presiding king of Tanjore, Raja Cholan to build a temple tocounter the karma that he had gain when he went to war with the neighboring states. Korakar personallysupervised the construction and completion of this temple known as Breehadeshwarar Temple.-Ed)On Pilgrimages:The disciple is encouraged to go on pilgrimages that would help change one‘s perception of God and to knowand learn more about the Siddhas to visit and pray at the abodes and dwellings of Siddhas. The Siddhas assurethat they shall receive the disciple with open arms and accompany them on their pilgrimages to these shrines,caves and samadhi.On Yoga:The Siddhas advocate the practice of asana and breathing exercises, which include the practice of Thega sudhi,and other breathing techniques (pranayama). Preferably, these practices should be learnt from a Guru. Thedisciples are to practice meditation daily because of which they shall gain full concentration. He needs to justconcentrate on his meditation; the Siddhas shall take care of the disciple‘s other needs. To enable advancementin the disciple‘s practices and meditation, he is requested to sit on a seat made of wood, on a mat made oftharpai grass; or a white cloth and chant the Siddha‘s names; to meditate for twelve minutes daily with eyes shutthe sight focused between the brows. The Siddhas assure the disciple that they shall receive great benefits fromthese practices; their thinking ability shall improve; temper flares shall be gone; health shall improve; and thebody shall be robust. The disciple shall gain clarity; attain knowledge; attain speech attributes and other benefits.The Siddhas assure the disciple that not all efforts and practices shall be in vain. The disciple shall achieve thehighest meditation through the path of Siddha Margam. The disciple shall gain all that the Siddhas had attained!On Food:The disciple who meditates and performs yogic practices is required to take pure natural foods, devoid of salt,excessive sweet, sour and pungent flavors. Since excessive heat arises in the body of the disciple due tomeditation, hence there is a need to take only satvic foods to counter the heat.On Marriage:The Siddhas encourage their disciples to marry and carry out their responsibilities to their families. They ask thattheir disciples walk the path without deserting their families. The disciple needs only to fulfill his responsibilitiestowards the family and nation. The Siddhas shall take care of the rests.
  • 110. 110As M. Govindan says, ―They (Siddhas) challenge us not to turn our backs on the world in our quests forspiritual enlightenment.‖ Swami Muktananda says when one walks on the path of the supremely beautifulKundalini, liberation and worldly enjoyments go hand in hand.I personally think that everyone should get married. Rather than having one individual strive on this path, wouldnot it be better if he could also bring the whole family into this path. Tavayogi too told me once that it was notsufficient that I came to this path but I had to bring the family in too.The Jeeva NadiVelayutham Karthikeyan has been posting in his blog http://siththanarul.blogspot.comrevelations andhappenings linked to people who came in search of the Jeeva nadi in possession of Hanumathdasan of Chennai.I understand Hanumathdasan had compiled the revelations in a series of five books entitled NADI SOLLUMKATHAI. These revelations have been made into a television series titled AGATHIYAR ARUL VAKU.Hanumathdasan was gifted to have in his possession Agathiyar‘s and Bhogar‘s Jeeva nadi, where the wordsappear in gold only when the seeker sits with the nadi reader. Otherwise, it is just a blank sheet of palm leaf.Below is a translation of his entries:―The nadi has been written by Siddhas for us to know about our past, the presentand the future. Many have corrected their lifestyle after listening to theexplanations, heeding the instructions and carrying out atonements. Many morehad regained their health and peace of mind.‖―The Siddhas are those who knew the past, present and the future. They weregnosis. The Siddhas were similar to a company‘s secretary. The Siddhas wereGod‘s messengers. When those who had prayed to God and had yet to receiveGod‘s blessings, approached the Siddhas instead, they immediately receivedGod‘s blessings.‖Karthiyen‘s blog entry brings us back to time immemorial where the Siddhas, being compassionate and kind, putforward to God their wishes for humanity. The Siddhas had wished that whoever seeks out the Siddhas forsolutions to their problems and surrender to the Siddhas, they shall be pardoned for their past deeds, howeverbad and evil they may be, and shall not be put through the trial and tribulations and made to face theconsequences but instead be saved. God granted the Siddhas this wish. The next instant the Siddhas wrotedown; the reasons for each individual‘s sufferings; listed out solutions and remedies; and showed ways andmeans to overcome or end the seekers problems, sins, diseases, illnesses and sufferings. They wrote them in
  • 111. 111Tamil prose on dried palm leaves. This writings came to be known as the nadi. Karthikeyan adds that one has toseek out the Siddhas to solve his problems.Reading Karthikeyan‘s blog that carried stories of individuals who had seek out Hanumathdasan and the JeevaNadi in his possession for answers to their problems, dilemma and sufferings was both enlightening andrevealing. I learnt much about Agathiyar and other Siddhas, and the workings of the Siddhas and the nadi.Here is the translation from the original in Tamil of some of the most interesting events and the Siddhasmessages from Karthikeyan‘s blog. To date (22 April 2013) Karthikeyan has posted 120 episodes in the lives ofindividuals who came seeking Agathiyar‘s Jeeva Nadi. I have managed to translate 22 of them. I have includedthese episodes after receiving Karthikeyan‘s reply through e-mail permitting me to carry the translation of hispostings for the benefits of the non-Tamils. Since my e-mail to him, Karthikeyan himself has started to translatethese revelations and has posted them in English at http://www.gnanaboomi.com/the-grace-of-siddha-episode-1 I do not think it is necessary for me to continue translating these episodes since Karthikeyan himself has takenup this task to enlighten the non-Tamil speaking community about the wonders and the workings of the Siddhasin the lives of devotees and non-devotees too.Case 1 The Case of the Vagabond Who Challenged AgathiyarOnce Agathiyar delivered a message in the jeeva nadi for Hanumathdasan to forewarn him of an incident thatwas to take place.Agathiyar revealed, ―A man shall approach you (Hanumathdasan) this evening at 6 pm. Although he looks like avagabond, he is rich and a great devotee of Shiva too. However, he does not have peace of mind. As a reasonhe left his family. Certain miracles are about to take place in his life after he returns from here.‖Just as Agathiyar had fore warned in the jeeva nadi, a man appeared at Hanumathdasan‘s house at 6 pm. Hecould hardly walk straight. The man enquired if Hanumathdasan was the nadi reader. He then showedHanumathdasan a small bottle which he held in his hand. Hanumathdasan glanced at the label on the bottle. Itwas a pesticide and was only half-full. He looks up at the man and realized his mouth was frothing.Hanumathdasan enquired what had happened to him. The man replied that he had consumed the poison.Hanumathdasan felt a chill go down his back. To the question as to why he came there, he replied that hewanted to see the nadi.―What? In this situation?‖ questioned Hanumathdasan.
  • 112. 112―Why not? Would not Agathiyar answer?‖ was his reply.When Hanumathdasan asked that he seek medical treatment first, he adamantly stood fixed and insisted the nadibe read. No amount of coaxing would make him leave the place to seek medical aid.When Hanumathdasan refused to read the nadi for him, he said that he only wanted Hanumathdasan to find outfrom Agathiyar if he would survive or not?―Just ask Agathiyar this question and I shall be on my way,‖ he said.Hanumathdasan who was greatly disturbed made him sit down and rushed to have his bath and prayer beforereturning with the jeeva nadi.Agathiyar revealed a secret to Hanumathdasan.―This man is a devotee of Shiva. He came up the hard way in life and made his riches in a very short time. He ismarried but does not have a child. The relatives used this issue to separate the couple. He left his home sometime back without anyone‘s knowledge. The families, thinking he had died, are in the midst of dividing hiswealth amongst them. He had traveled to north India and now has sought me.‖Agathiyar added that he should live.Hanumathdasan told the man that he should survive.The man replied that he did not believe it and to Hanumathdasan‘s horror consumed the remaining portion ofthe pesticide. ―I have consumed the remaining poison, now how can I survive?‖ he argued.He was out to prove Agathiyar wrong.Hanumathdasan rushed to his prayer room and returned with Palani Navabasana Murugan Vibhuti Prasad andSandhana Kappu Prasad that he had. He gave it to the man, asking him to consume the Prasad. The man did asasked and began to leave.When Hanumathdasan reminded him to head for the hospital he replied, ―Why should I? Agathiyar has said thatI shall survive.‖
  • 113. 113Hanumathdasan could not sleep the whole night long, thinking about what had transpired that evening. He satfor prayers at 3 am and asked to know if the man was still alive.Agathiyar in the nadi replied that he was hale and alive. He also mentioned that the man was cured of hisstomach ailment, which he had had for the past twenty years.―Moving about as a vagabond subjected him to having a stomach ailment. He had sought medical attention butwas not cured. He seeks out Siddhas in Kollimalai to relieve him. After taking these herbs, he was better but notfully cured. Finally, he came to me. He had strong faith on me. Being a devotee of Shiva I decided to cure himbut he resorted to drinking the poison when he could not bear the stomach pains. The Navabasana VibhutiPrasad and Sandhana Prasad that you gave him cured him completely. The Navabasana countered the poisonand acted as an antidote for his stomach ailment. Otherwise it could have led to cancer.‖Message: The ever-compassionate father pardons and saves his devotee even if he misbehaves.Case 2 The Case of the Hit men Who Turned over a New LeafJust as Agathiyar ended his revelation in the nadi, a group of people gatecrashes into Hanumathdasan‘s homewith weapons. They looked like hit men.―Where is the vagabond who was here last night?‖ they questioned Hanumathdasan.Hanumathdasan tried to calm them down. He invited what looked like their leader to take a sit. He questionedhim as to why he was looking for the vagabond. The leader refused to divulge and kept asking about thevagabond‘s whereabouts. He questioned Hanumathdasan the vagabond‘s purpose and reason to come to him.Hanumathdasan narrated what took place the night before.After listening to what had transpired the night before, the leader asks if Agathiyar could reveal all. He askedHanumathdasan to find out from Agathiyar if the vagabond was alive. He revealed that he had to deliver thevagabond to someone in return for money. The leader turned to his followers and asked them to take a seat too.Hanumathdasan took up the nadi. Agathiyar revealed about the leader.―He sought to search out for the man in return for a huge sum that would aid in his daughter‘s eye operation,‖said Agathiyar.
  • 114. 114Hanumathdasan told the leader what Agathiyar had mentioned in the nadi. The leader immediately fell at thefeet of Hanumathdasan and started to cry. He acknowledged what Agathiyar had mentioned in the nadi as beingtrue.Hanumathdasan put forward a proposal to the leader that if Agathiyar could show another way out of hispredicament would the leader give up the idea of looking for the vagabond.Agathiyar revealed more.―In the past birth a kid had lost his eyesight due to the leader‘s action. As a result, his daughter was losing hereyesight in this birth. Even if he resorted to carrying out what he had come for, his daughter would not regainher eyesight.‖Then Agathiyar stated three conditions if she was to see again. First: the leader was to change over a new leaf.Second: he was to seek out a Siddha in Kollimalai. Third: he was to serve in an orphanage until his life‘s end.The leader agreed to do the first two but explained that he could not carry out the third because he was marriedto three wives and had to support them.Agathiyar provided the remedy in the jeeva nadi, ―Nethira Thosa Nivarthi Puspam, a flower that bloomed oncein three years in Kollimalai. If its juice is applied to the eyes and on the head daily, his daughter would regain hereyesight.‖Agathiyar added that a Siddha at Kollimalai should provide for this unique and rare flower.―Carry out this treatment for ninety days. She will regain her eyesight. She would not need to be operated on.Leave for Kollimalai immediately‖, instructed Agathiyar.Hearing this followers objected to him leaving for Kollimalai before finishing their ‗business‘ since they hadalready received payment for it.The leader motioned one of his followers to come forward to seek the nadi too. Agathiyar revealed about himtoo. He too was asked to seek out the Siddha in Kollimalai for a remedy for his wife‘s ailment. Hearing thisfollower too began to cry. He acknowledged that what Agathiyar had revealed in the jeeva nadi was the truth.Both of them left immediately for Kollimalai.Hanumathdasan was keen to find out what had happened to the vagabond and those hit men.
  • 115. 115Agathiyar answered, ―The vagabond who left the family and ventured to the north had made numerous reportsto the police regarding his safety. That is how the family came to know that he was still alive. One of the familymembers engaged the hit men to ‗finish‘ him off. Now the family had repented and took him in. The one whosent out the hit men is in a very bad shape in the hospital.‖After some time one of the hit men arrived at Hanumathdasan‘s door with his family. They fell at the feet ofHanumathdasan. This man‘s wife had recovered fully. Hanumathdasan was told that the other man‘s daughtertoo was cured and her father took up Siddha medicine, became a practitioner, and took it upon himself to helpall those who were in the same predicament.He narrated what had taken place in Kollimalai. After looking around the Kollimalai hills for the Siddha in vain,the men laid down to rest under a tree. Suddenly an old man tapped one of them and asked him by his name.The hit men were amazed how this stranger knew their names and how he identified them correctly. He askedboth of them to follow. The old man then led them to a hut. He told both the men respectively that the wifeand daughter should be cured with the medicine that he was giving them. He handed one of them an extract of aplant in a bottle to apply on the eyes of his daughter and assured him that she would begin to see in thirty days.He asked him to come back for more if needed. To the other he handed an herbal preparation in a powder formto be taken with honey. His wife‘s heart problem will be cured in twenty-seven days, the old man assured him.The men handed him some money, which he refused to accept saying that the money was taken to ‗finish‘ offsomeone and that he did not want ‗stained‘ money. He went into the hut and did not come out for a long time.The men peeked into the hut but there was no one. They waited awhile but he did not turn up. They eventuallyreturned home. Hanumathdasan enquired if they went back to the Siddha again. He replied that they went toKollimalai again but there was no hut at that spot and there was no Siddha too. When they enquired those whofrequented Kollimalai, about the Siddha and his hut, they were told that they had not come across any hut orSiddha there.The men were ready to fulfill Agathiyar‘s remaining directives. Agathiyar directed them to recite the suryamantra on Sundays for six weeks and assured them that on the sixth week they should both land a job. They willbe required to part with a portion of their wages each month, which was to be given to an orphanage to feed itschildren.They left Hanumathdasan thanking him, Agathiyar and the jeeva nadi. Hanumathdasan approached Agathiyar tofind out who the Siddha was.―That was my disciple Siddha Bhogar. He carried out my wishes and had dispersed the medicine to both ofthem personally‖, came the reply in the nadi.
  • 116. 116Agathiyar added, ―Bhogar still lives and moves around in Kollimalai. If one prays to Bhogar for assistance, heshall take the form of a Siddha practitioner and treat them, cure their illnesses and save them. The other Siddhasin Kollimalai are his disciples and their treatment is effective too.‖To another question from Hanumathdasan, ―How can one identify Bhogar?‖Agathiyar explains,―Bhogar shall have a twinkle in his eyes. He shall emit the aroma of tulasi herb or jawathu essence vibhuti.‖One day the vagabond, who left his family and ventured into north India, and later challenged Agathiyar bydrinking poison, and eventually returned to his family, stood in front of Hanumathdasan with his family. He hadsurvived the encounter with the poison. He was reunited with his family who had repented for their misdeedstowards him. He had willingly donated a third of his property to an orphanage.Message: All it needs is a turn of leaf to receive the Siddhas grace.Case 3 The Case of the Devoted DevoteeA devotee of Agathiyar who had received Agathiyar‘s blessings in the jeeva nadi before going to Dubai calledHanumathdasan on the second day of his arrival in Dubai. He informed Hanumathdasan that he had lost histravel documents and cash. He only realized it was missing when he was at a counter to pay for the stuff that hehad purchased. He wanted to know from Agathiyar if he would get back his documents and cash.Hanumathdasan looked into the nadi if Agathiyar had an answer for him.―He shall get back what he lost. Ask him to pray to his kuladeivam and Puttaparthi mainthan. This lad had takenSatya Sai Baba as his Guru and frequented Puttaparthi helping with the chores. He has diligently followedAgathiyar‘s nadi. He is a true devotee.‖So why was he in this predicament? Hanumathdasan seek answers from Agathiyar on his behalf.Agathiyar reveals, ―This lad had promised to conduct garuda utsavam at the temple of his kuladeivam. Evenafter eight years, he had not carried out his promise. He had also promised to feed 100 people at Puttaparthi ifhe landed the job in Dubai. However, in his haste to leave for Dubai, he did not do as promised. If he had doneas promised he would not have landed himself into this trouble.‖
  • 117. 117Hanumathdasan waited for the lad‘s call from Dubai. The lad called again. When Hanumathdasan mentionedwhat was revealed in the jeeva nadi, the lad recalled his promises and promised to fulfill them once he was backhome. He added that he had just received a call from the shopping outlet. The shopkeeper had in his possessionthe lad‘s passport, visa and wallet. He told Hanumathdasan that he would call again once he took possession ofthem.After half an hour, he called back. He narrated what had transpired. Someone came to the shopping outlet andhad handed over his documents. The lad was puzzled because the description given by the shopkeeper was thatof Agathiyar! The lad immediately took out a photo of Agathiyar that he always carried along in his pocket. Theshopkeeper acknowledged that it was Agathiyar who handed the documents!Message: Agathiyar comes to the aid of his devotees in person.Case 4 The Case of the Siddhas Who Came To the Aid of a VillagerA villager came to see the jeeva nadi. His wife was carrying their eight children. The doctors had advised againstit saying that it would put her life at risk. To make matters worse his village was not easily accessible and did nothave the necessary amenities. The villager wanted to know from Agathiyar if his wife‘s life was at risk.Agathiyar reveals, ―What the doctors said was right. There is likelihood that she would not survive this delivery.‖Agathiyar tells Hanumathdasan, ―He has faith on God. I have to help him out. He had saved many lives fromdrowning in his last birth. He had fasted and had climbed, amidst much difficulty, to my shrine at the Pothigaihills to perform milk Abhisegam, all out of devotion to me. He had saved a girl from drowning in the Pothigaiwaterfalls too. That is also the moment when he was pulled by the undercurrent and drowned. Due to his gooddeeds in the past life my wife Lopamudra and I shall attend to his wife during her time of delivery.‖―Ask him to return immediately to his wife for she is in labor now,‖ directed Agathiyar.However, he did not return to his village immediately. After four days, he returned cheerfully toHanumathdasan. He narrated what took place in his village home in his absence. A couple had gone over to hishouse. They asked his seven children to leave while the woman attended to his wife. When the woman held hiswife‘s hands, his wife was relieved off her labor pain. His wife delivered a boy without any complications andboth were fine. The man on his part chanted outside the villager‘s home and later prepared some herbalmedicines and passed it to the villager‘s wife. They left without asking for anything in return.
  • 118. 118Message: Agathiyar comes with his spouse in times of need to aid those who have gained merits in life.Case 5 The Case of the Jeeva Nadi Reader Having the Darshan of Sri RamaOnce Hanumathdasan was asked by Agathiyar in the Jeeva nadi to go to Bhadrachalam64where he would havethe privilege of receiving Sri Rama‘s vision. However, as he entered Sri Rama‘s temple a heavy downpour began.The continuous rain caused the Godavari river to overflow and flood the temple65grounds. As it rainedcontinuously, the water level kept rising each minute. It looked like it would take at least ten days for thefloodwaters to subside. The houses and shops located around the temple were already submerged to hip leveltoo.While he sat at the temple pondering how to make his way home, he seeks the Jeeva nadi for a solution. WhatAgathiyar told him mystified him.Agathiyar revealed how Ramadas66, a great devotee of Sri Rama had stolen from the coffers of the Governmentto erect this temple. Due to the act of his, Ramadas was convicted and jailed. Sri Rama visited his devoteeRamadas in jail. Agathiyar revealed that this day coincided with SriRama‘s visit to Ramadas and wanted him tooto get Sri Rama‘s Darshan on this day.He asked Hanumathdasan to close his eyes and meditate immediately since Sri Rama will appear in the innersanctum in thirty-six minutes or 1 ½ Naaligai where Hanumathdasan will get to see Sri Rama for twenty-fourminutes or a Naaligai. Agathiyar explained further that Sri Rama would come down the temple steps to worshipwith flowers and show the Deepa arati to the river Godavari. Agathiyar mentioned that Hanumathdasan wouldsee Sri Rama‘s Darshan in his meditation. After the worship of Godavari, the floodwaters will subside in fourhours. Then Hanumathdasan could leave for town to board his transport to return home.64Bhadrachalam, in the state of Andhra Pradesh, India, is located 312 kilometres (194 mi) east of state capital, Hyderabad. It is situated on the banks of the riverGodavari, and an important site of pilgrimage for Hindus. – Sourced from Wikipedia, the free encyclopedia.65Here the presiding deity is Lord Rama. The Archa Murthys of Rama, Sita and Lakshmana at this temple are considered to be Swayambhu (self-manifested ones). Themain Deity faces westside towards river Godavari. This temple is located on a small hillock. Lord Sri Rama appeared in a dream to Pokala Dammakka and informed herabout the existence of vigrahas on Bhadragiri hills. Taking the lead she found the vigrahas. Dhammakka cleared the jungle and put up a modest structure and offeredpuja to the deities. – Sourced from Wikipedia, the free encyclopedia.66Kancherla Gopanna (c 1620 - 1680 CE), popularly known as Bhadradri Ramadasu or Bhadrachala Ramadasu, was a 17th century devotee of Rama and a composerof Carnatic music. He lived in the village of Nelakondapalli near Bhadrachalam, Andhra Pradesh. Ramadasu under the guidance of Pokala Dammakka built the temple atBhadrachalam.His devotional lyrics to Rama are known as Ramadaasu Keertanalu. He also wrote Dasarathi Shatakamu, makuTamu, Dasaradhee Karuna payonidhi, acollection of nearly 108 poems dedicated to Lord Rama. –Sourced from Wikipedia, the free encyclopedia.
  • 119. 119Amazingly just as Agathiyar had mention, exactly at 1 ½ Naaligai the temple doors opened. The scent of rareflowers was in the air. Chanting of mantra was heard. Hanumathdasan sensed someone enter the inner sanctumand later reappear from the inner sanctum followed by another three figures. They all stood on the edge ofGodavari and worshiped her. After twenty-four minutes, the vision disappeared.Hanumathdasan opened his eyes only to see a temple authority standing in front of him. The man questionedHanumathdasan if someone had entered the inner sanctum. He explained that the fruits and milk had beenpartaken!Message: Agathiyar gives rare insights into the other world to devotees.Case 6 The Case of the Crooked Temple OfficialThe temple official at the Sri Rama temple at Bhadrachalam saw Hanumathdasan read the nadi for himself andenquired about it. After listening to Hanumathdasan, he too wanted to have the nadi read.Agathiyar reveals that the temple official was born of a rich family. However much he tried to live a life of highmoral and ethics, sadly it was simply not possible because of his ancestor‘s karmas and doings. As a result, heended having an implicit affair with another woman. Although he was living with a lawfully wedded wife, he stillpursued and continued with this affair.Agathiyar foresaw and warned him that he would go limp in a year. However, since he had approachedAgathiyar and requested to read his nadi, Agathiyar shows him a way out of this predicament. Agathiyar exposesthat he had stolen money from the temple and had stashed the money in the padi heap at home. He had laid hishands on property that belonged to the temple too. Agathiyar wanted him to duly return it.Agathiyar reveals that the official‘s wife and the other woman had been his wives in the former birth. He was toaccept the other woman as his wife too. He will face many problems in doing so but he has to endure them.That was his karma.The man was worried that if he acknowledged openly that he had two wives he would be removed from theposts he was holding at the temple. Hanumathdasan told him that was better than he going lame. However, theman did not listen. He defended himself saying that he did what others did too and tried to justify his actions.There was no harm in indulging in these vices since everyone else is doing it and it was the norm, he reasoned.He argued if one deserves to go lame since he stole from the temple, then all those who had stolen from thesetemples should face the same consequences too. However, that was not the case and it has not happened, he
  • 120. 120continued. He even went to the extent to say that he would prove Agathiyar wrong. Finally, he said he wouldnot change his life just because the nadi said so.As there was two more hours before the swollen waters of Godavari would subside according to Agathiyar,Hanumathdasan decided to wait further before leaving for his home. That is when the temple official suddenlycalled him to view the gold and ornaments that Ramadas had made to adorned Sri Rama. The temple officialtook Hanumathdasan to a secret room with security personals accompanying them. After viewing the jewelriesas they locked up the room and returned to the office, the temple official collapsed at his chair. Those aroundhim tried to revive him. Eventually he came around but realized that he could not speak. Those gathered aroundhim tried to lift him only to realize that he had lost the use of both his legs. One of them hurried to fetch thedoctor.Hanumathdasan referred to the nadi. Agathiyar speaks, ―This man was given an opportunity to perform spiritualservice in this birth. I showed him his faults and showed him a new path too to bring change and reform for abetter future. However, he chose to ignore everything I said. This incident took place because Sri Rama had toteach him a lesson. He will return to his normal self after forty minutes, provided he returns the jewelry that acertain man had given as donation to the temple which was now in the safe keeping of the official, to thedonation box.‖Meanwhile the doctor arrived. He gave the official a shot in the arm and left shortly. After a while, the official,with his aids, deposited a bundle into the donation box. When Hanumathdasan enquired about the bundle thathe had deposited, he revealed that it was from a devotee and was meant to be deposited in the donation box.However, he had forgotten about it. Now after he went through this incident he was not prepared to face theterrible fate that Agathiyar had warned would take place in a year. He decided to follow Agathiyar‘s instruction!Message: It is only wise to listen to the Siddhas for are always concerned about us.Case 7 The Case of the Stolen Jeeva NadiAs Hanumathdasan came down the steps of the Sri Rama temple, a man greeted him asking it he recognizedhim. It turned out to be the man who had taken poison and turned up at Hanumathdasan‘s home in Chennaisome time back. He was with his family. He filled in what had taken place in his life since that day. He said heowed it to Agathiyar. He had survived the ordeal and was reunited with his family. All those who did harm tohim were nowhere around him. He had donated 1/3 of his fortune to charity and now was on a pilgrimage toAndra. The man offered Hanumathdasan a lift.
  • 121. 121Hanumathdasan waited until he finished his prayers. They started for the railway station but in the dark lost theirway and ended up being stopped by six youths in the middle of the road. The youth were aggressive and hit thecar, forcing them to stop. They spoke in Telugu asking the passengers to alight from the car. The men inside thecar alighted leaving behind the women in the car. The youth demanded the cash and jewelry from thepassengers. Hanumathdasan who wanting to save the Jeeva nadi from their clutches, reached into the car. Oneof the robbers who saw the nadi which was wrapped in a silk cloth, mistakenly thought that Hanumathdasanwas reaching for an armed weapon, alerts his friends who ran for their lives! When the police came along toinvestigate, an officer wanted to have his nadi read. The police volunteered to escort them. Hanumathdasanboarded the police vehicle while the other vehicle followed behind.Message: The nadi saves the day (and life‘s too)Hanumathdasan read the nadi in the vehicle. Agathiyar revealed that the officer‘s brother who left home hasnow become a dacoit. ―Go catch him if possible,‖ Agathiyar, concluded.Hanumathdasan enquired Agathiyar as to why he had to face the robbers earlier. Agathiyar explained that thegirl from the family he hitched a ride had stolen and hidden a few of Hanumathdasan‘s Jeeva nadi leaves withouthis knowledge. Therefore, Agathiyar had to give her a scare. Hanumathdasan asked if he was supposed toretrieve the nadi leaves from the girl but Agathiyar replied those leaves were now of no use to anyone. Theleaves were ―damaged.‖ Agathiyar instructed Hanumathdasan to take the leaves to the Gomukh river andcleansed them within 1 ½ months. Agathiyar added, ―You shall come to know a military officer who will seekyou and the nadi to solve his family problems. With his assistance, you shall go to Haridwar, Rishikesh,Badrinath, Kedarnath, and the source of the Ganges, Gomukh. At Gomukh, split the nadi bundle into two. Useone portion to read for the public and give away the other portion to whoever I shall instruct later.‖ Agathiyarsaid he would appear in the nadi of Hanumathdasan from Ashwini Natchathiram until Revathi Natchathiramand Pornami Tithi until Amavasai Tithi. As to the question why the girl stole it and why Agathiyar told to split it,Agathiyar replied, ―Wait and see.‖A scream was suddenly heard from the car following the police vehicle. One of the girls at the back seat of thecar was screaming in pain, clutching her stomach. The nearest hospital was twenty miles away. Hanumathdasancalled over her father and told him what Agathiyar had exposed in the nadi. Her father asked her to remove thenadi that she hid in her clothing. The girl apologized for stealing the nadi and admitted the stomach pain begansoon after she had taken the nadi. When she returned the nadi, her pain subsided!
  • 122. 122Message: Do not covet what does not rightfully belong to you.Case 8 The Case of the Dacoit Brother and the PolicemanHanumathdasan thanked the man and his family for giving him a lift and following him this far and requestedthat he carry on while Hanumathdasan will ride with the police to the railway station. As the train to Chennaiwill only arrive at 1 am the police officer accompanied Hanumathdasan on the platform of the station. Whilethey were waiting for the train suddenly four men with sticks appeared on the platform. They approached theticket counter and forcefully shut the shutters and shutoff the lights. Then they came towards Hanumathdasan.As they approached Hanumathdasan, they realize there were a couple of police officers with him and in panicran away. The police officers gave chase. After fifteen minutes, the police officers returned with one of them.They took him into their vehicle. The train to Chennai too arrived at that moment.The ticket conductor became acquainted with Hanumathdasan on board the train and began talking about theincident that took place a moment ago at the station. He revealed the name of the thief who was caught by thepolice. Hanumathdasan was startled on hearing the name. That was the name of the dacoit brother of the policeofficer mentioned in the nadi!Message: The nadi helps solve a case.Case 9 The Case of the Engineer at SeaOnce a couple of men stood at Hanumathdasan‘s door. They stood still for some time as tears started to rolldown their cheeks. The elderly man finally spoke. His son was an engineer on board a cargo ship. A week ago,he called to say his life was in danger from his higher authorities. After that call, the man did not hear from hisson. He had tried to call his son but he did not respond. He wanted to know from Agathiyar if his son was alive.Agathiyar revealed that his life was threatened the past two years and warned that he should not continueworking on board the ship.The man said his son was due to be promoted and was reluctant to leave and has held on to the job even if hislife was threatened. Hanumathdasan told him to decide which was important, his life or career. They went awayonly to return in 1 ½ hours later asking to read the nadi again. They were now willing to listen to Agathiyar.
  • 123. 123Agathiyar revealed about his son to Hanumathdasan. The engineer was initially honest but later engaged insmuggling activities with others on board the ship. He started to buy and amass much property. His superiorcame to know about his smuggling activities. He wanted a share in it. Initially his son gave his superior a smalltoken but the superior, who would be retiring soon, became greedy and wanted a bigger piece of the cake. Thislead to enmity between them. ―If he had taken the right path he would not be in this mess today. Both he andhis superior have taken the crooked way. Let him surrender all that he had amassed through these immoralactivities to his superior so that he can stay alive‖, advised Agathiyar.Initially the elderly man did not believe Agathiyar, could not accept, and argued his son would not possibly dothose things mentioned by Agathiyar. Finally, he came to his senses and asked if there were any atonements orparikaram he could do. Agathiyar refused to accept atonements done with money that came the wrong way.―Let him garland Lord Muruga with rose garlands daily and light up 100,000 lamps for his kula deivam andperform Sandhana kaapu for Goddess Tirukadaiyur Abhirami with money earned through his salary.‖The man promised he would do all these on behalf of his son and asked that Agathiyar keep him alive. Agathiyarreplies that his son has to do these atonements personally but since he was at sea and cannot carry them out theman should immediately carry out a full Abhisegam to Lord Murugan the same day.After three months, the man returned with his engineer son. His son said that he initially did not want any partof it but was forced to comply with their schemes otherwise, they threatened to kill and throw him overboard.However, the illegal activities he engaged in soon became a habit for him. When they came to know that, he hadgathered much property and cash they insisted he gave it to them or they shall kill him. ―But I do notunderstand what caused my superior to change his mind‖ added the young engineer. ―I gave him all my money.He did not want it. I then gave it away to charity‖, he disclosed. He said after that he was promoted too.Message: Avoid every dishonest means to accumulate wealth.Case 10 The Case of the Childless CoupleA couple turned up at Hanumathdasan home asking to look into the nadi if they could have a child. Theyexplained to Hanumathdasan about their problem. They had had listen to every idea and advise, performedatonements and had spent their entire savings in the hope of bearing a child but to no avail. They had seenAgathiyar‘s Kaanda nadi and did the atonements as stipulated in the nadi. However, the wife did not conceiveeither. The man was 52. The woman was 43. Although medically the woman could not conceive, they carriedthe hope that they too could have a child one day.
  • 124. 124Agathiyar explains why they did not have a child. The couple was the third generation. The parents of the manhad performed abortions while the parents of the woman had separated mother and child, separated couples,and destroyed snake dens. Actions of theirs had led to the brahmaharti curse falling on this couple now. As aresult, this couple‘s lives are being affected.Unable to accept Agathiyar‘s words, the couple questioned Agathiyar, ―If that is true then why it is that all mysiblings have children. Why does it only affect us?‖―We do not believe‖, they replied.After a moment of silence they continued, ―Okay, what is the atonement?‖Agathiyar started prescribing the atonements but even before he could finish describing that particularatonement, they interrupted saying that they had already done that atonement.Agathiyar explained that although they had done the atonement according to the agamas and Sastras somemantra were not chanted properly thus were tarnished and that is the reason they need to do it again.―Does that mean we have to go Rameshwaram again?‖ they asked disappointedly.―That‘s your wish,‖ replied Agathiyar. ―I shall not interfere.‖―Anything else?‖ they asked.Agathiyar prescribed atonement. ―We did that too‖ came the response from the couple.―When did you do it?‖ asked Agathiyar.―Twelve years back‖ was the reply.Agathiyar queried how they did that atonement.The couple explained and question Agathiyar why even after having done all the atonements they still did nothave a child. Agathiyar asked to wait a while and he shall explain. Some hours went by. Eventually Agathiyarreplied, ―You would get a child‖.When they asked when it would happen, Agathiyar tells them to come back in forty days and ended the reading.However, it was obvious that the reading did not convince them.
  • 125. 125After forty-six days....Agathiyar has a reading for them. ―According to your fate, you are not destined to have a child - even with allthe prayer and atonements you had undertaken and conducted. That is your destiny. Fate has determined youshall not have a child. However, since you carried them out sincerely your destiny has changed and certainmiracles and changes will take place in your bodies. Because of this changes you wife shall conceive even at thislate age. I would have mentioned these forty-six days ago but refrained due to a reason.‖Agathiyar continues, ―Initially you did not do the atonements with belief and faith. You questioned whether itwas necessary; did it in a hurry; without full faith and belief, and were money conscious. Neither did the manwho undertook to conduct the parikaram chant the mantra properly. You did not realize that the atonementshad been tarnished too. That‘s the reason whatever you were supposed to receive way back, did not materializeand was delayed.‖―Your mother who was worried for you undertook penance and prayers and starved herself for years so that youshall have a child. However, sadly neither you nor your wife cared for your mother. She was abused verbally.You had made her suffer‖, Agathiyar revealed further.―Your mother who died 1 ½ years ago shall take rebirth as your child. You will have to repay her kindness bynaming your child after your mother. Celebrate the moment or tithi she died as an annual celebration. If you dothese things full heartedly you shall conceive and deliver the child‖, saying thus Agathiyar ended the reading.A few months went by.The medical world was surprised that she conceived. The child was born on the same birth star as thegrandmother!Message: The Siddhas perform a miracle.Case 11 The Case of the Arrogant Liar―I have heard Agathiyar perform many miracles in the lives of those who came for a reading of the Jeeva nadibut I do not believe them. I have come to clear my doubts about something. Will, Agathiyar clear my doubt?‖stated a man to Hanumathdasan.
  • 126. 126―1 ½ months ago the doctors diagnosed me as having cancer. I am currently under their observation. Shall Irecover? Ask Agathiyar‖, he continued arrogantly.He mentioned that he did not believe in doing atonements and conducting prayers too and stated firmly, that iftold to do so he shall not do it. However, at the same time he wanted to be cured.Agathiyar replied in the nadi but his answer could not be comprehended. Nothing Agathiyar said could relate tothe man standing in front of Hanumathdasan. Hanumathdasan was baffled. He referred repeatedly to the nadibut only those same words kept appearing. He could not comprehend Agathiyar‘s words let alone explain andelaborate to the man.Hanumathdasan closed the nadi. He asked the man to come another day telling him Agathiyar had no news forhim.Hearing this, the man abuse Agathiyar, the nadi and Hanumathdasan verbally and walked out of there.A few months went by...The man came for another reading. The compassionate father explained what he had meant in the last readingto Hanumathdasan. Agathiyar explains that this man mislead his family and siblings to believe he had cancer andplanned to divide the property and give it to his girlfriend.―He is a liar‖, said Agathiyar. The man was speechless. ―He is an atheist‖, Agathiyar continues. ―He was herejust to test me. Do you know what destiny has in store for him?‖ asks Agathiyar of Hanumathdasan. ―In a fewmonths he shall come down with an equally life threatening illness and suffer as a result. He will then seek meagain‖, concluded Agathiyar.The man instead of repenting, or asking for forgiveness or at least fearing for his life, challenged that he willprove Agathiyar wrong and left.Three months went by when three people brought the man to Hanumathdasan. He could not move his handsand feet. He had had a stroke. These people told Hanumathdasan that the man had insisted they brought him toHanumathdasan.They passed Hanumathdasan a paper on which the man had acknowledged that all of what Agathiyar had saidwas true. They added that he had a growth in his stomach that showed signs of cancer too.
  • 127. 127Agathiyar said, ―If only he had gathered merits rather than money and property he would not be in thissituation.‖ Agathiyar the ever-compassionate Siddha showed him a way to recover from his situation. Agathiyarasked that he consume an herb available in the hills of Sathuragiri. The man did as told. It has been 30 years nowand he is still alive, hale and healthy!Message: Gather merits rather than wealth.Case 12 The Case of the Siddhas Who Come To the Aid of a Reluctant SeekerA man came hurriedly to see Hanumathdasan. His wife had suddenly developed white spots all over her body.Doctors could not cure her disease nor bring relief to the worsening situation. Thinking she had contractedleprosy, she tried to take her life. Somebody mentioned that she had contracted this disease due to the ill-placedvastu in her home. This worried the man and he wanted answers from Agathiyar.Agathiyar revealed certain things to Hanumathdasan. Hanumathdasan enquired if the man had faith in the nadi.―I do not have faith. I have seen the nadi in numerous places. They could only tell the past accurately but notthe future. They mentioned many atonements and asked lots of money to carry out the atonements. With noother option left, I submitted to them but it did not help cure my wife until this day.Hanumathdasan asked the man whether he would carry out the atonements if Agathiyar were to mention themin the Jeeva nadi reading.He replied, ―I will do what I can but do not expect me to do all of them because I am sick of doingatonements!‖ The man continued, ―People spoke about you and the Jeeva Nadi. I thought let this be the lastattempt.‖Hanumathdasan could make out from his talk that if Agathiyar does not have a favorable answer forhim, his wife and he would commit suicide‖.Agathiyar revealed about the man and his family to Hanumathdasan. He was from a rich family. He was notspiritual. He goes against elders and parents. He was associated with an atheists group. He abused many peopleverbally. He had made them go bald and placed spots on their body and had them ride a donkey around thevillage thus humiliated them. Because of his misdoings, his wife in this birth has this disease.The ever-compassionate father continues, ―But since he has come to me and due to the merits of his parents,there is a possibility for his wife to recover. He needs to do charity and feed the poor. However, he still does notbelieve in God. He will not do as I say. He has come to test me‖, and with that Agathiyar ended the reading.
  • 128. 128Hanumathdasan related the parikaram to him but refrained from telling him the last few lines of Agathiyar‘srevelation in the nadi. The man promised to carry them out.The parikaram was a portion that he had to apply on his wife, which will help her recover and prevent fromdeveloping into leprosy. To collect the herbs, he had to go to the hills of Sathuragiri. He had to seek out a caveand then a particular tree beside the cave. He has to pick eighteen flowers from that tree plus several other herbsand eight other flowers; add oil to prepare the medicine in a specific way and apply this treatment for threemonths.The man was not happy on hearing this. He questioned, ―How am I to go to Sathuragiri? How am I to knowwhich flower and herb to identify and collect?‖Hanumathdasan asked Agathiyar for a simpler solution.Agathiyar replies, ―If there was I would have revealed, but this man believes in nothing. Let him believe in meand start for Sathuragiri. I shall make sure he gets them.‖Agathiyar added, ―Do as I say otherwise you cannot escape from your past karma. You would also end up withthe same kind of disease.‖ He turned back silently.After 45 days, he appeared at Hanumathdasan‘s home with his wife. He related what had happened. He went toSathuragiri where somebody asked if Agathiyar had sent him. The stranger collected all the ingredients andhanded them to him. He prepared the medicine and applied it on his wife. She was fully cured. Now he adornedvibhuti and kumkum too!Message: Have faith in the Siddhas to do wonders.Case 13 The Case of the Fake Seekers―I have all things in life but don‘t have peace of mind. No sleep‖, came a man to Hanumathdasan. ―I have somefeared; strangling me‖, ask Agathiyar why I am in this dilemma.His wife too mentioned the same was happening to her. They said that they had seen many people only to spentlarge sums of money without any results. Some said this was due to black magic.Hanumathdasan explain to them that Agathiyar does not believe in black magic.
  • 129. 129Agathiyar prefers us to think logically and divine thoughts need to prevail.However, they continued saying there was some evil in their house and they were undergoing disturbances daily.Hanumathdasan asked why they did not move to another home if that was the case.They answered that they thought of that option too but were facing obstacles trying to move house too.Agathiyar mentioned certain things to Hanumathdasan, which he did not reveal them to the couple.Agathiyar advised them to burn incense every day in the mornings and evenings, especially on Fridays andAmavasai.They replied that they have been doing that too.Agathiyar revealed more.Although they looked religious with all the religious symbols adorned on their body, Agathiyar told otherwise.Hanumathdasan revealed to them what was said in the nadi. They had come to test Agathiyar. They had come toestablish whether Agathiyar was speaking the truth. They were atheists. Everything about them was fake.―You do not own a home. You are renting it. You are not husband and wife. Am I right‖, asked Agathiyar.Both of them got up on hearing this. They fell at Hanumathdasan‘s feet. They were speechless. There was an airof silence for some time. Finally they admitted what Agathiyar told was the truth.―We are not husband and wife. We heard that nadi readers fleeced many people so we came to check out forourselves. Please forgive us‖, they pleaded.They genuinely wanted to see their nadi.Agathiyar revealed the past to them and showed ways to reduce their karma too. They eventually married eachother!Message: Do not test the Siddhas knowledge.
  • 130. 130Case 14 Another Case of a Childless CoupleAnother couple late in life came asking if they could bear a child. Agathiyar revealed her past. She had doneabortion several times that turned out to be brahmaharti dosa in this birth. That was the reason they could notconceive a child. However, she had performed the bathing ritual with milk for Agathiyar on the day and star orNatchathiram of Agathiyar in the last birth at Pothigai hills.The atonements done to date had been tarnished hence did not give the desired results. Agathiyar told themthere was something they could do. He asked them to have a statue of nagam made, to worship for forty-sixdays, and to install it in the temple of their kula deivam. They did not seem happy with Agathiyar‘s solution.―We have done this many times. We got no results. Isn‘t there another way out this predicament?‖ they asked.When Hanumathdasan questioned them further on what kind of granite they used to they could not answerdefinitely. They were ignorant on this subject.They pleaded for another solution. The ever-compassionate father excused them for being ignorant and pardonsthem. Agathiyar said the man‘s father who passed away nine years ago shall take birth as their child and theywould have another girl too. Agathiyar mentioned the exact moment of birth of these two children.Five months passed by.They had done the installation of the naga statue again as directed by Agathiyar. She had conceived. The doctorssaid it was a miracle as she was already forty-five.When she followed Agathiyar‘s directives, her fate and destiny changed. Agathiyar recommended they perform ayagam to safeguard themselves and overcome obstacles from this day forth and revealed the procedure for theyagam. He reminded her that until she delivers she has to be in hiding and moved away from that state.Agathiyar revealed the reasons for asking to do so too. Her relatives were out to abort her child and kill it fortheir fortune!Message: In Agathiyar‘s words to the couple: Agathiyar had a message for the masses and them too. Allundertakings done with faith shall see the light of the day and will be a success. Devotion that was tarnished,devotion without faith and belief, performing charity without full heartedly; not acknowledging that the past,present and future was all Gods doing - one should do away with this thoughts and actions. Drop these negativethoughts and see the results.
  • 131. 131Case 15 The Case of the Executive Who Escaped a FireA man who had seem to have sleepless nights turned up on an astami.Hanumathdasan ask to come back in a couple of days.He pleaded saying he was in big trouble. Hanumathdasan explained that he was not to read the nadi on astami.It was not wise to go ahead with the reading for even if Agathiyar was to deliver a good solution, it mightbecome others. Hanumathdasan stressed that he had seen the outcome many times in his forty years experiencewith reading the jeeva nadi.The man did not move; instead said that he was prepared for anything - good or bad.He was employed in a big corporation but his relationship with his subordinates turned to bitterness the pastfew months. His boss was living in the north and this man was running the show. He had punished someworkers and apprehended others for turning up late for work. He survived been attacked by some of theworkers. His boss came to know of this incident and summoned him ordering him to bring things under hiscontrol or he shall be dismissed. When he called his workers for a negotiation and peace treaty, they did notagree.He came seeking a solution from Agathiyar. Agathiyar told him not to go to the factory. When he said, he had tobe there, Agathiyar asked him to go later than usual. The man questioned Hanumathdasan if it was he(Hanumathdasan) who suggested or Agathiyar. He did not fully belief it was Agathiyar who cautioned him. Heasked, ―How is it that Agathiyar has delivered this message on an astami?‖The next day the newspapers carried the story that the factory was ablaze - three dead. The workers had lockedup the employers and set fire to the complex. Since the man followed Agathiyar‘s advice, he returned the nextday with his family to tell his tale!Message: Agathiyar the ever-compassionate father goes all the way out to help.Case 16 The Case of the Infants Who Were SwitchedA devotee of Agathiyar came to read the nadi to know whether she will have a child and how many she willhave.
  • 132. 132Agathiyar reveals only to Hanumathdasan that she already has a set of twins, two boys with the same birth star.She had delivered twenty days ago. A hospital employee had snatched one of her child while she was in daze.The employee had switched her child with another born the night before to another woman. Her child isgrowing up somewhere else. Agathiyar asked Hanumathdasan not to reveal this to her at this moment warninghim that she will be affected psychologically. Agathiyar assured her that her child would be returned to her in 1½ months‘ time. The child under her custody shall be returned to her biological mother too.Hanumathdasan played to the devotee‘s tune and told her she will have two children. The ardent devoteequestioned if she would deliver twins or if she had already delivered.She tells Hanumathdasan that she had been worshipping Agathiyar for some years. Her father had built a templefor Agathiyar and was into the Siddha worship for the past fifty years. Their kula deivam was Lord Murugan.She adds that she dreamt that someone had replaced another child in the place of her child and taken away herrightful child. She wanted to know which her child was.Agathiyar asked her to chant certain mantra. He reminded Hanumathdasan again not to reveal the truth now butasked her to come back in 1 ½ months.After 1 ½ months she returned with husband and her parents and both her children. She had her child returnedto her. Her relative had given birth the night before she delivered. Since someone had mention that her child(the relative) had a medical problem and would not survive, her husband had plotted with the hospital employeeto switch the children. However, under the influence of alcohol he had disclosed this to his wife. She returnedwith the child and took back own child!Message: The Siddhas come to the aid of their devoteesCase 17 The Case of the Drug Addict Who Was RehabilitatedA parent brought their 19-year-old son to have the nadi read. Hanumathdasan asked them to come after 1 ½hours as it was an inauspicious time (yamakandam). However, they insisted that they had to see the nadi.They questioned Hanumathdasan as to how inauspicious times like yamakandam could affect Agathiyar‘sreading. They told Hanumathdasan that if the issue was about money then they were prepared to pay him ahefty sum. Due to their arrogance and because they were rich they thought they could pay to convince him andAgathiyar too to forego the restrictions and give a reading. Hanumathdasan asked them to leave immediately.He asked them to go look for another nadi reader.
  • 133. 133The couple immediately fell at Hanumathdasan‘s feet asking for forgiveness. They justified their talk saying thatthey had heard that all nadi readers were fleecing the public. They thought Hanumathdasan too was similar.Although they apologized, Agathiyar did have a reading for them.After ½ an hour Agathiyar had a reading for temple. He said the teenager could not study because he was in thewrong company and addicted to drugs. ―Ask them if this was true?‖ continued Agathiyar.The parents agreed. Agathiyar said the parents are partly to be blamed thinking they could buy anything in theworld with money. However, since they came to Agathiyar he shall get their child to drop the habit, though notimmediately. It will take three months. He asked the parents to be patient. He asked them to stay away fromhome for three months and only to return to their home after three months. The parents questioned how thatwas possible, as their son had to return to college; otherwise, his studies would be affected. Agathiyar warnedthem that if their son remained here he would end up in many problems. They left.After a few months the father with tears in his eyes, knocked on Hanumathdasan‘s door at five in the morning.He told Hanumathdasan that there was no trace of his son. His son had left for collage but never returnedhome. It has been three months now. The father wanted to know if his son was alive.Agathiyar told them if only they had taken heed of his words and moved to a different town their son would nothave ended in a mess. The man explained that his son did not listen and they had a fight after which his son hadridden off.Agathiyar reveals that his son was alive but unconscious due to an overdose of drugs. He had fainted in a roomin another town. Agathiyar disclosed the town. ―Go now, find him and send him for treatment at the hospital‖,told Agathiyar.The next afternoon the man informed Hanumathdasan that he had received news from the owners of the lodgehis son was in. They had sent him to the hospital. He was alive and would be discharged in two days. Now theman planned to take him away from his hometown.After four months said son recovered, came out of the drug habit, stayed in another place and was undergoingrehabilitation.Message: The Siddhas help those who come listening.
  • 134. 134Case 18 The Case of the Savior Son-In-LawA fifty-year-old woman turned up crying at the doorsteps of Hanumathdasan‘s home on a Kartigai nakshatiramand astami tithi day.Hanumathdasan deduced from her appearance that she was living a life of poverty. Hanumathdasan took outthe nadi, but Agathiyar did not appear in the nadi, as it was an inauspicious day. After some time Agathiyarspoke, setting a condition, ―Lord Brahma‘s approval has to be obtained before I speak‖. To obtain LordBrahma‘s grace, Hanumathdasan will have to chant a specific mantra 25,000 times during the early morninghours of Brahma muhurtam. ―If Brahma agrees I will have no problem allowing you to read the Jeeva nadi onthose days of Astami, Navami, Parani and Kartigai‖, says Agathiyar.Hanumathdasan thought over it, whether it was feasible for him to engage in the chanting. Thinking that it wasan impossible feat, he bargained with Agathiyar for a lesser number of chants. Agathiyar initially said, ―No‖, butthe compassionate father gave in. Hanumathdasan was now required to chant 10,000 times. He immediately gotto it and on completion of the chant started reading the nadi for the woman.Agathiyar reveals her husband was a priest at a temple. They were living in poverty. They have a daughter of 32years, were not learned, had no income, no salary, no home, and were living in a mud home belonging totemple. The villagers provided food. Now the woman had decided to return only if Agathiyar had somethingnice to say. Otherwise, she will end her life at the tracks. She came with a determination but they believe in Godand that God shall save them. Agathiyar asked her to return immediately. He assured her that her daughtershould be married within ninety days. She returned home in disbelief.After two days, a youngster turned up with fruits and introduced himself to Hanumathdasan. He said he wasfrom outstation working in Singapore and came regarding his wedding. His parents had migrated to Singapore.He was born there too. Since his parents are no more alive, he had enquired about his relatives and was toldabout a remaining aunt and an uncle who was a temple priest. He had come across a letter from his late fathermentioning if possible to help his aunty. After reading it, he had come to India and traced his uncle and aunt. Hehas decided to marry their daughter too. As he said, his intention to marry her he paused for a moment.He wanted to know if the marriage will take place since his uncle (father-in-law to be) insists he wants to get atleast apiece of jewelry first before holding the wedding. The young man question, ―In his situation of povertyhow is he going to buy that jewelry?‖Agathiyar reveals a secret to him. Behind his uncle‘s home is buried a jewelry box belonging to his uncle‘smother who has passed away before the son (uncle) got married. The jewelry was meant for her daughter-in-law.
  • 135. 135―Get that jewelry and carry on the wedding‘, was the advice of Agathiyar. After two days, the priests and hisfamily came over to inform Hanumathdasan about the wedding!Message: The ever-compassionate Agathiyar solves the woes of a family in poverty.Case 19 The Case of the Seeker Who Was Shown His Past BirthA youngster came asking if Agathiyar could tell about his past life. He wanted nothing else but to know whetherhe will meet up with those siblings in the past birth, if they had taken birth again. He was from Singapore. Hewas from a very rich family. His father had passed on his property to him before passing away a few monthsago. His mother passed away even earlier. He had faith in the nadi and was spiritually inclined, he said. Hespends most of his time in India. He wanted to meet siblings from his past birth and help them financially.Agathiyar says there was a connection between him and Agathiyar in the past, hence Agathiyar was willing toreveal the past of this Singaporean but not at Hanumathdasan‘s home but in a flowing river during muhurtatime. The Singaporean was overjoyed.After a few months, Hanumathdasan and the Malaysian met at the banks of the river Kaveri (alsospelled Cauvery).They stood in the waters that were knee-deep. Agathiyar revealed his past birth, date of birthand time, place of birth to the extent of revealing even the address, information about his parents and a solesister. ―He carried the same name in past birth too‖, adds Agathiyar.His sister in his past birth was married at the age of sixteen to a married man but sadly was abused by hermother-in-law and as a result died soon. After his sister‘s death, he had left home to join the army. He nevercame back nor thought about his parents. His parents were sadden that the son never contacted them andpassed away eventually. Because of his actions in the past birth, he lost his parents at an early age in this birth.Returning from the army he found out that his parents had died and someone had had bought his family house.He left his hometown, roamed aimlessly, and finally passed away. He never married in his past birth.After listening to Agathiyar‘s revelation of his past life, he wanted to know another detail, ―When did I passaway‖. Agathiyar stated the exact day and time of death. He was reborn in Singapore on the same time andNatchathiram as now of death. The youngster calculated and informed Hanumathdasan that he had passed awayten months ago. As Hanumathdasan read, the nadi again in disbelief Agathiyar told him (Hanumathdasan) tocheck the authenticity of this information at the registrar of birth and death in India.
  • 136. 136Message: Agathiyar reveals the past birth.Case 20 The Case of the Child Who Was Abducted and the Fraud “Priest”Once a young couple stood in front of Hanumathdasan‘s home in Chennai in the early morning hours. Theyrequested for a reading. However, as it was Astami tithi, Hanumathdasan was reluctant to read. Agathiyar hadinformed him that there would not be a reading on the following days – Astami, Navami, Kritigai and Parani.Hanumathdasan explained to them this fact and reminded them that he had had experience where the readingwent wrong when he went ahead with the reading. He was not sure if the outcome would be good this timearound. He asked them to return in a couple of days. However, they stood there pleading. Left with no choiceHanumathdasan took up the nadi. Surprisingly Agathiyar had a message for them.Agathiyar revealed that their child went missing a couple of days ago. The couple wanted to know thewhereabouts of their child; when they shall get her back; and if she was still alive. They were relieved to hearAgathiyar mention that she was alive.Agathiyar revealed further to Hanumathdasan. The child had been abducted and taken to Tirumalai before shewas to be sacrificed alive at a Kali temple. Hanumathdasan did not reveal to the parents the reason their childwas abducted. Agathiyar instructed them to leave for Tirumalai immediately. Agathiyar told them they couldsave their child from the hands of the kidnapper with the aid of the police if they reached Tirumalai within eighthours. Agathiyar pointed out the spot the child was kept too.The couple left immediately for Tirumalai. However, unfortunately they could not reach the place within thestipulated time. When eventually they reached the spot, the child was not there. However, they kept searchingfor her at Tirumalai; asking passersby if they had seen a child; describing the child to them. Word went aroundthat there was a couple desperately seeking their lost daughter. Eventually they came across the gown worn bytheir child. This finding depressed them further.Fearing for the worst, they immediately called Hanumathdasan in Chennai over the phone. Hanumathdasanreassured them that what Agathiyar spoke usually happens although sometimes difficulties arise too. Eventuallyall would be well. Hanumathdasan reminded them to place a complaint with the police. However, the couplehad lost hope that their child would be still alive upon coming across the gown. They did not have faith onHanumathdasan‘s words anymore.Back at Chennai, Hanumathdasan referred again to Agathiyar. Agathiyar assured the child was saved and shall bereunited with her parents.
  • 137. 137Finally, the couple informed the police who took them to Tirumalai hospital to identify a child. It was theirdaughter. Eventually the couple was united with their child who was in the custody of the Police at theTirumalai hospital.The story unfolds as below as revealed by Agathiyar in the nadi. The child had been abducted and taken toTirumalai before she was to be sacrificed alive at a Kali temple.The kali temple was located on hill in the jungles on the outskirts of a village fringing the borders of Kerala. Thevillage comprised of about 120 homes of farmers whose livelihood was plough the fields. The whole village wasvisible from the temple, which was on a hill. The villagers noticed strange happenings took place in theneighboring jungles. Bush fires occurred often too. The villagers‘ livestock ended up dead. Sensing that they hadhad the wrath of Kali, the villagers decided to erect a temple structure for the Kali statue in the forests and thusappease the deity.What the villagers did not know was a thief and murderer had been hiding out in this forests. He hid in a hutnear the temple. Later he revealed himself to the villagers, proclaiming himself as the ―priest‖ sent by Kali to thetemple. The villagers provided for him out of fear. He began to abuse the womenfolk who entered the jungle insearch of firewood and even killed those who did not succumb to his desires and buried them in the jungle. Hewould then tell the villagers that the tigers took them away and that he was helpless. The villagers believed him.That is when the would be abducted of the child, came upon this ―priest‖. He used the 35-year-old youngster tohis advantage. He convinced the youngster to kidnap a child and sacrifice her to Kali so that they could both laytheir hands on some buried treasure. He added that the child should not be from that village and not deformedtoo. After a long search eventually, the youngster caught sight of the child in town and carried her away. As theyoungster always paid his respects to Lord Tirupathi Vengadasalapathi before engaging in any venture, hedecided to go to Tirumalai first before bringing the child to the ―priest‖. In addition, he feared that the ―priests‖might betray him or even kill him too.Once at Tirupathi, the youngster having heard that a couple was looking for their child. Fearing that the childwould be identified through her clothing, and he would be caught, he removed her gown. When the child caughta fever, the kidnapper abandoned the child at the hospital at Tirumalai and escaped. Subsequently the policewere informed of the child by the hospital authorities.Agathiyar reveals more to Hanumathdasan. The reason the child was safe and was united with her parents wasthat the couple was staunch devotees of Tirupathi Vengadasalapathi. They made an annual pilgrimage on footfrom their village to Tirumalai. When Hanumathdasan asked Agathiyar whether the ―priests‖ and the kidnapperwould get what they deserve for their hideous act, Agathiyar answered, ―Wait and see‖.
  • 138. 138When the youngster did not return with a child, the ―priests‖ got scared and worried if he was a spy for thepolice. He knew pretty well that the treasure would not be found and there was no reason for a sacrifice too.The reason he gave the youngster the task was he wanted to instill more fear in the villagers. One day the―priest‖ saw some people enter the jungle with arms and fearing it could be the police ran for his life only tocollapse in exhaustion. Deservingly he fell on a den of a snake and the snake bit him to death.Message: Crime does not pay.Case 21 The Case of the Student and the Muslim HealerOnce a young student was brought to Hanumathdasan for a reading. She was presumably possessed said herrelatives. She needed four people to hold her still otherwise she would run away mentioned a relative. Theynarrated what had taken place. She stopped her studies, used to laugh to herself, and talk by herself. She wasbrought to the allopathic doctor. There was no relieved. She was brought to an astrologer who advised theyperform atonements or parikaram. There were no positive results. They then saw a shaman too. The shamangave an alternative. To take her To Chotanikarai Amman temple where she was to stay for forty days where shewill recover or he will undertake to cure her for a price. That is when they heard about Hanumathdasan and theJeeva nadi.The girl pleaded to Hanumathdasan to save her. Hanumathdasan referred to Agathiyar who revealed certainthings only to Hanumathdasan. Agathiyar mentions that the girl was not possessed. She was an intelligent girl.Her relatives wanted to lay their hands on the property of her grandfather whose sole heir was this girl. Theyforced her to marry her 55-year-old uncle who was already married to two women. She had tried to escape butwas it ended up in vain. Agathiyar assured that she was his child and that he would save her. Agathiyar exposedto Hanumathdasan that the uncle was amongst them and that he shall pay the price.As Agathiyar ended his revelation, the girl who was all the while quiet suddenly screamed aloud. They struggledto calm her down but eventually ended beating her up until she fell unconscious.Hanumathdasan asked for the uncle and called him aside. He asked the man whether it was true that he wantedto marry the girl and the reason. The man replied that she was heir to her grandfather‘s wealth and that the manwas caring for her and giving her an education. He had a son too through the first wife but he was dumb and acripple. He had spent all his wealth seeking a cure for his son but to no avail. Both his wives have since thenpassed away. He wanted to marry the girl so that he could use the wealth to repay his depts. and treat his sonfurther.
  • 139. 139Hanumathdasan referred to the nadi again. Agathiyar revealed further. Since the girl did not fall for his scheme,he had mixed something in her drink hoping she will fall for him. However, what he did not know was thatsubstance had affected her mind. He used her situation for his selfish needs and had lied to Agathiyar.Agathiyar warned the man that he was making a big mistake. The man listened quietly.He then pleaded that he had make a mistake and seek Agathiyar to help him out of his dilemma. The ever-compassionate Agathiyar showed him away out. He was to seek out a Muslim man who would cure her.Agathiyar revealed about the Muslim man. Since young, he was well versed in the scriptures, Siddha medicineand especially Atharvana Veda67and had treated many people successfully.Atharvana Veda includes using mantra to take hold and control spirits, and getting good spirits to perform goodthings. One who uses these forces for evil purposes will eventually receive its consequences multiple fold after acertain number of years. Only prayers can help. The reason Agathiyar to send them to the Muslim man was tocreate an opportunity for him to bring out his talents and skills in healing and make him known to the public.Agathiyar hurried them to see the Muslim man by 11 pm.However, fate intervened. The Muslim man was knocked down by an auto and was admitted to the hospital.While the rests waited at the Muslim man‘s office, one of them returned to Hanumathdasan seeking Agathiyar‘sadvice.Agathiyar reveals that the uncle was not fully remorseful for his actions. That was the reason he could not meetthe Muslim man. Agathiyar assured that the Muslim man was fine and will return to his quarters within eighteenhours. Agathiyar reiterated that only the Muslim man could cure this girl and it shall happen in a day.The next day at 4 pm, they meet the Muslim man. He showed them Agathiyar‘s painting at his office andrevealed that he had taken Siddha Bhogar as his Guru. They brief him on what had taken place. The Muslimman mentions that these cases could only be treated after 11 pm. He remains quiet for a while. He began tomeditate. Coming out of meditation, he then prepared a portion and gave it to the girl to swallow. H told themshe would be normal in four hours. He warned them not to give her water even if she pleaded.67The Atharvaveda, incorporates much of the early traditions of healing and magic that are paralleled in other Indo-European literatures. - Sourced from Wikipedia,the free encyclopedia
  • 140. 140After four hours, her thirst began and when her relatives refused to give her water she fainted. When sheregained consciousness, her thirst for water was even greater and she caused a ruckus. Not able to handle thesituation, her relatives took her back to the Muslim man. He kept her under his observation. After 7 pm, sheseemed to calm down, and then the Muslim man instructed them to give her water and feed her too. She wasback to normal.The Muslim man reveals that the poison in her blood had diluted. He mentions that he was able to cure her withthe help of Agathiyar and the Siddhas medical Sastras. He explains that although he was not hurt when he wasknocked down earlier, the doctors insisted that he rests at the hospital. While at the hospital bed, Agathiyartapped his shoulder and informed him that a girl was waiting at his office to be cured. Agathiyar deliveredspecific instructions to follow and thus help cure her. The Muslim man revealed the medicinal portion he hadadministered to her. He said although it was plain naathu sakkarai but what did the miracle was Agathiyar‘s Jeevamantra scribbled in the portion. As Agathiyar had mentioned, she was cured within eight hours. The Muslimman only asked for three ¼ rupee in return for his service.Agathiyar reveals the past birth of the Muslim man to Hanumathdasan‘s. He was a Siddha practitioner in KolliMalai in his last birth. He had erected a statue of Agathiyar and had bath Agathiyar‘s statue in milk. He wantedto live like a Siddha but unfortunately, it was not possible, as he had acted in a fashion disastrous to his name,image and livelihood when he had misconduct with his women client. His last wish to Agathiyar before he diedwas to take rebirth and learn Siddha medicine, Atharva Veda and to serve the public. Since he was a faithfuldevotee, 4,018 mysteries or sukshamangal were revealed to him.Message: Agathiyar reveals and promotes the greatness of his devotees to the world.Case 22 The Case of the Man Who Began To Walk AgainOnce an ambassador car arrived at Hanumathdasan‘s home. The driver came up to Hanumathdasan and led himto the passenger seated at the rear seat of the car. The man could not move both his legs. Two months ago as hewas going to his company, he suddenly realized he could not move both his legs. A month of allopathicmedication did not help much. The doctors had given up on him saying no amount of medicine, treatment orphysiotherapy would bring him relief and advised him to pray hard. As he finished speaking about himself, hebroke into tears.Agathiyar revealed about the man to Hanumathdasan. He had come up in life the hard way. However, a coupleof years back he deviated from the right path and made money through wrong means and engaged in wrongdoings and activities. As he became richer, he forgot worship, ignored his parents, under the influence of
  • 141. 141alcohol, abused his mother, and even kicked her on several occasions. However, his parents never gave up onhim and instead prayed for his wellness. He intermingled with the wrong company too. He abused an eighteenyear old boy to the extent even God could no longer tolerate his ways. Because of his bad actions, he has nowlost the ability to use both his legs.Agathiyar went on to elaborate how he had tortured the boy. He had forced the boy to steal a statue from atemple. When the boy refused, he abused the boy verbally and kicked him so hard that the boy almost died.Unable to withstand the torture he had to undergo, the young lad had cursed him.Hanumathdasan asked the man if he had kicked anyone recently. He answered that he did not. ―Did you kickyour mother?‖ He answered ―No‖. Hanumathdasan asked him to recall. He answered that occasionally he haddone that out of anger. Hanuman revealed what Agathiyar told him and asked if the boy whom he had kickedwas still alive?The man replied that the boy survived but did not know his whereabouts. Hanumathdasan asked if the manwould submit to locate the boy and take care of him until his last days. The man questioned why he should carefor the boy and what was the connection between the boy and him not able to use his legs.Hanumathdasan read the nadi in front of the man. Agathiyar again mentioned that he had gained his richesthrough wrong ways. He forgot his past as he began amassing riches. Agathiyar took him back to his past, ―Iknow that there was a time when you had begged at the Madurai Meenashi Amman temple for money to buyfood. You had starved for many days too. Fortunately, things changed for the better for you. However, as youbecame richer you associated with the wrong people. You were forever drunk. When your mother advised youto turn a new leaf, you kicked her under the influence of alcohol. You even kicked that boy who was yourservant. You had taken in that boy who was living in poverty to help you smuggle temple statues to a foreignnation. When the boy refused to succumb to you needs, you kicked him in the stomach in anger. Then youadmitted him to the hospital and told a lie that he had fell and injured himself. Fearing for you the boy ran away.The boy‘s parents on learning that the boy ran away had been affected psychologically. Their curse is upon younow. The boy‘s curse, his parent‘s curse, and the thought of stealing from the temple have brought you thisstate.‖Agathiyar gave him solution to come out of this predicament. He was to locate the boy within the next fourdays, apologize to him and arrange to care for the boy and bring in his parents for psychiatric treatment. Onlythen will he regain the use of his legs.
  • 142. 142Agathiyar showed directions to find the boy too. The boy was at a temple and was having high fever the pastfour days. ―If you do not save him now, both your arms too will lose to function. ―Save the boy and I shall saveyou‖, was Agathiyar‘s final words to the man.The man who was from Madurai within ten hours was at Shivagangai seeking out the boy as directed byAgathiyar. However, the boy was not at the temple where Agathiyar said he would be. The man sent his aids toask around but nobody could help too. Finally, he met a man who supplied flowers to the temple and enquiredabout the boy. The savior said the boy they came in search of was in his custody now. Seeing the boy at thetemple over the last few days, the savior had fed him. Seeing the boy running a high fever he had taken him to avaidyar.The man took the boy back under his custody and to him to a private hospital in Madurai. The boy recoveredafter three days. The man rented a house for the boy and stocked his home with food. He sent his men lookingfor the boy‘s parents. They located the boy‘s parent at a temple tank and he sends them for psychiatrictreatment.However, even after carrying out all the directives of Agathiyar his legs were not healed. He began to lose faithin Agathiyar‘s words. After twenty-two days had gone by, he thought to himself that it was pointless sitting athome thinking that he would begin to walk again and so he decided to seek Agathiyar‘s Jeeva nadi again. He gotup to go without realizing that he could not move. What a surprise he was in for? For he could move his legsand step forward and take a step!When the doctors had given up on him Agathiyar made him walk again! He thought to himself that even afterdoing so much wrong to others, Agathiyar was compassionate enough to heal him. He rejoiced. He decided togo on the spiritual path and do charity too. He decided to build temples for Agathiyar too.Beginning from this reading, Agathiyar who had all this while spoken in pure Tamil prose submitted toHanumathdasan‘s requests that he speak in the common man‘s language. However, Agathiyar answers, ―Howcan you requests me to speak in the present day Tamil when I had written good Tamil grammar and upheld thestandards.‖ After a few moments of silence, Agathiyar agreed to Hanumathdasan‘s requests and told him thatfrom that moment on all his readings will be in simple Tamil. Hanumathdasan reveals that Agathiyar speaks tohim in the form of light. On many instances, Agathiyar had revealed certain things only to tell Hanumathdasanand ask to keep it to him and refrain from telling out until he was instructed and warned him if he doesotherwise that he (Agathiyar) will snatch the jeeva nadi away.
  • 143. 143Message: Agathiyar warns that the Gods see all that is being done and will punish the evil ones eventually. TheSiddhas and Munis will come to know these events even before they take place.Agathiyar has revealed certain pertinent points about the Jeeva nadi and the workings of the Siddhas in thereading of the Jeeva nadi in possession of Ganesan of Thanjavur. This video recording of the revelations of theJeeva nadi by Ganesan to Shashikant Oak is available at http://www.youtube.com/watch?v=GCENLrMcT7QBefore the reading by Ganesan, Ganesan explains through his aid that the Jeeva nadi is different from thekaanda nadi and that the golden letters are only visible to Ganesan.Agathiyar says it is the Jeeva Arul Olai that is being read and the revelations in these nadi are usually beyond thebelieves of the common person. As such, it is both confusing and disappointing for the commoner tocomprehend its workings.Agathiyar says that he is aware of the past, present and the future all happenings and even all thoughts. He is notthe least angry that seekers come in disbelief because there are those who use the name of Siddhas and cheatpeople. As such, it is not necessary for devotees of Siddhas to belief in everything said by such frauds.Seekers usually come with certain expectations. Just as a man takes on many roles and plays his parts accordingto the place, situation and relationship like that of a husband, a brother, a son, a father, a colleague, asubordinate, a superior etc., the Siddhas too reveal only those that the Lord permits, accordingly to the personseeking to know. It is not necessary to reveal everything that they Siddhas know. The outcome of the readingdepends on the merits of the seeker, his devotion, and the amount of charity done; all this shall determine theway the reading goes.Agathiyar has an advice for Shashikant that applies equally to us too. Agathiyar says that it is only natural that asa man we seek out the nadi for the love of the Siddhas and are glad that whatever said has taken place and atother times disappointed when what has been said does not materialize. He tells us not to depend solely dependon the nadi but to listen to the inner voice; the Siddhas speak from within. Shashikant is asked to meditate onthe Siddhas and Agathiyar reveals a technique too.Agathiyar has an advise to those who had gone to frauds; and had their time wasted; and deprived of theirmoney; and had been disappointed that the things said did not happen. He says it is only because the seeker hascheated someone somewhere, somewhere and sometime back in the past that he now has to face the samesituation. Agathiyar says this is the only means to relieve him of his past karma. It is not only through sufferings
  • 144. 144that on pays back for the karma done, but losing one‘s hard earn cash; exploited by conmen; all these are othermeans of repaying past karmas. Although one could be very careful, aware, clear in thinking, but yet if he isexploited or cheated by another person or organization, that only means he was cheated because of his past sins.Agathiyar asked us to accept it has washing away one‘s karma and not to worry or be sad that we were cheated.If at all the question as to why these cheats should be allowed to move freely and why are the Siddhas not doinganything about it, arises, Agathiyar says in this world many use the name of God to cheat others; one man cheatsthe other through many ways; all this is workings in this world, workings of karma, and all kinds of people areneeded to fulfill the workings and functioning of this world.Just as for electricity to flow we need a negative and positive terminal, for the proper functioning of the worldwe need the good and the bad. If one cheats another, accept that he has taken the karma of the victim andpassed on to the victim some of his merits by his unlawful, unrighteous actions. If one learns to see the world inthis light, it would then seem to be justified and fair.Agathiyar advises even if one were to meet a Guru and learn from him, one has to understand that even theGuru is caught in a Maya or illusion. As the Guru too carries certain karmas and sins, at times he might say sometrue things and at other times utter wrong things. As such, Agathiyar advices us to be careful and exert care andcaution in making decisions and not to blindly listen and follow gnanis, turavis and Gurus in human form.Agathiyar also disclosers that seekers who come to Siddhas will reach one of the four states of Salokyam,Saameepam, Saarupam, and Saayutchyam.Going through these experiences of seekers of the Jeeva nadi, we realize to a certain extent the Siddhas thepowers and we understand the workings of the Siddhas and the mystery behind the nadi and the Siddhas.Should not we then look upon the Siddhas as our Guru for an understanding of creation and life for they havefathomed the depth of the universe and the very Self?
  • 145. 145CHAPTER 5 THE GURUWho Is A Guru?Man has always been seeking his creator. He calls him God. The search has endedfor some; it is ongoing for others; and too many others have not started yet. Alongthe way, he meets with those who have seen God; had experienced God; have feltthe presence of God. He calls them the Guru - the Master or Guru. The mastershows man his creator - God. Those who have seen God within themselves arecalled Gurus. The Gurus who had walked the same path that we are walking today,had seen the truth and had revealed it to their disciples and made the knowledgeand expertise available through their writings.―I have seen God! I have seen him face to face! I am seeing God just as clearly asyou are seeing me. Those who have seen the truth can also show it to others.There is no room for doubt in these revelations.‖―God can be seen and spoken to just as surely as I am seeing you and speaking toyou. If anyone really wants to see God and if he calls upon Him - God will revealhimself. That‘s for certain.‖―It is possible to see Agathiyar and Ramalinga Adigal. But is that what youwant?‖–Tavayogi Thangarasan Adigal‘s reply to the author‘s question and wish tosee God and his Messengers.The Secret of the GurusMuktananda proclaims that the masters themselves were the secret! Paul Zweig in the introduction to SwamiMuktananda‘s THE PERFECT RELATIONSHIP, Syda Foundation, 1985, (Muktananda, The PerfectRelationship, 1985) writes,―He (Swami Muktananda) felt that Gods ‗secret‘ was not contained in anySanskrit formula, ancient ritual, or technique of meditation; that severe austeritiesand physical deprivation would not reveal it. He felt that the ‗secret‘ resided withgreat beings, with saints; they were themselves the ‗secret‘ and he could learnPhoto 5 A pastel painting that theauthor did many years ago
  • 146. 146what they were by loving them and sitting at their feet. After almost twenty fiveyears he met Bhagawan Nithyananda who became his Guru.‖The Need for a GuruIs a Guru necessary? Can‘t one find his way to God and God realization? Ramana Maharishi strongly believedthat the spiritual energy of a master could transform man‘s consciousness as Truman Caylor Wadlington writesin his book YOGI RAMSURATKUMAR - THE GODCHILD OF TIRUVANNAMALAI, (Wadlington, YogiRamsuratkumar-The Godchild Of Tiruvannamalai)―Ramana Maharishi seldom wrote, but in his prose and verse he laid greatemphasis upon the age old verity which asserts that the spiritual energy of amaster transforms the consciousness of men. He claimed that nothing wasequivalent to association with adepts as a means to attaining the supreme state.‖Therefore, have men found profound peace and bliss in his presence. Association with the Siddhas and theGurus can raise the consciousness of aspirants; bringing them out of the rut that they have dug and into anopen and ever expanding space of consciousness, if not permanently, at least for a moment while in theirpresence.Swami Muktanandaexplains why one needs a master in KUNDALINI - THE SECRET OF LIFE, Siddha YogaPublication, 1994, (Muktananda, Kundalini - The Secret of Life, 1994)―If he tries to discover a path by himself, he will simply go around in circles,walking for a long time but never reaching his goal. The Guru has foundeverything you are seeking; that which you want has become the Guru‘s wealth.The difference between you and the Guru is that you are the seed and the Guruis the full-grown tree; you are the beginning, and he is the end.‖68Although Ramana Maharshi advocated the need for a Guru, he himself did not have a physical Guru to guide him. Prof. D.S.Sarma writes in FRAGRANT PETALS -A REPRESENTATIVE ANTHOLOGY, Sri Ramanasramam, 2005,―..illumination came to him (Ramana) suddenly, without any previous training or effort, and at once he became firmlyestablished in the very centre of reality for the rests of his life.‖Rama Varma Appan Tampuran adds,―Such self realization dawned all at once for the Maharishi. The light of the selfshone forth suddenly like a flash of lightning.‖
  • 147. 147In SECRET OF THE SIDDHAS, a Siddha Yoga Publication, 1980, (Muktananda, Secret of the Siddhas, 1980)Swami Muktananda explains the concept of the Guru,―One‘s hands can remove moss from water but they cannot create water.Forgetfulness of one‘s true nature is the moss of ignorance that muddies theexperience of the self. The Guru is the means of removing it. Just as the winddisperses the clouds but does not create another blazing sun, so the grace of aSiddha simply removes the veil of ignorance so that one realizes that one isalready perfect.‖―For this reason, all scriptures and sadhana are simply means of washing awaythe filth of ignorance. They have no ability of their own to reveal the wisdom ofthe self because that principle is self-existent, perfect and always manifest.‖Similarly the Siddhas work on one‘s karma so that he is free from the results of his past actions and can startwork on a spiritual journey as planned and ordained by them.Swami Muktananda stresses, ―The Guru is as necessary as prana, the life force, is necessary to the body‖,―Without the Guru‘s company, it is difficult to contemplate the self. Without theGuru‘s teaching, there is no discipline in one‘s life. Without the Guru‘s blessing,there is no love. Without the Guru‘s knowledge, there is no end to desire, theintellect does not receive the light of wisdom, and the delusion and pain createdby duality are not eradicated, nor are doubts dispelled. The Guru is as necessaryas prana, the life force, is necessary to the body.‖―Swami Muktananda explains over and over again that only the Guru can point the way on this subtlest of allpaths,‖ writes Paul Zweig in the introduction to Swami Muktananda‘s THE PERFECT RELATIONSHIPpublished by Syda Foundation, 1985, (Muktananda, The Perfect Relationship, 1985)―Swami Muktananda himself travelled all over India seeking a Guru. He becamea monk at the ashram of Siddharuda Swami. After almost twenty-five years, hemet Bhagawan Nithyananda who became his Guru. Swami Muktananda realizedthat the ‗secret‘ was with the Guru and so the need for one to learn at the feet ofsuch a Guru. Paul Zweig writes, ―In a flash of self-understanding he knew that hehad found his other half; that now he was whole again.‖
  • 148. 148Swami Muktananda‘s Guru, Bhagawan Nithyananda too spoke of the importance of a Guru. He told SwamiMuktananda,―Meditation on the Guru gives your life. All knowledge is in meditation on theGuru.‖These words were like a mantra to Swami Muktananda.Ram Dass in PATHS TO GOD – LIVING THE BHAGAVADGITA, Harmony Books, 2004, (Das R. , 2004)writes,―A Satguru is the one who is the doorway. Along the way, however, there are theUpagurus. They are teachings for us; they are like marker stones along the road –teaching rather than teachers.‖It is beautiful to read that we are surrounded by a web of well wishes waiting to help us get free, as Ram Dasswrites,―We look around and see that we are being guided, protected. Besides theSatguru and Upagurus on the physical plane, there are astral guides, beings on allthose other planes as well. We are surrounded by a web of well-wishes, allwanting to help us get free.‖The Siddhas are ever waiting and hoping that an aspirant or a likely candidate should stumble upon them wherethey could take him in and groom him to become another Siddha at par with them.Searching For a GuruSwami Shivananda of Rishikesh on seeking the Guru,―Let each man take the path according to his capacity, temperament, andunderstanding. His Satguru will meet him along the path. Listen to all, but followone. Respect all, but adore one. Gather knowledge from all, but adopt theteachings of one master. Then you will have rapid spiritual progress. Once youchoose your Guru, implicitly follow him. God will guide you through the Guru.‖He himself went in search of a Guru and explains how he benefited from the association with the Guru. Afterserving as a doctor in Malaya Shivananda decided to quit his career and become a mendicant in 1923.―I led the life of a wandering monk, just for a short period, in search of my Guruand of a suitable place charged with spiritual vibrations, for spending my life in
  • 149. 149seclusion and to do rigorous sadhana. I met many mahatmas and learntwonderful lessons. A deep study of the ways of mahatmas opened my eyes andgave me strength to stick to rigorous sadhana in the right direction.‖―I came to Rishikesh in June 1924 and found it my destination. I found Rishikeshan ideal place for intense and undisturbed spiritual practices true for all seekersafter truth. I prayed to the Lord for his grace. From the sacred hands ofParamahansa Viswananda Saraswati, I received holy initiation on the bank of theGanga on 1 June 1924. My Guru gave me initiation and enough spiritualstrength and blessings.‖Yogi Ramsuratkumar too went in search of a Guru. In 1947 with a burning desire to realize his innate divinity,he set off in search of a master. The search for his spiritual father brought Ramsuratkumar first to SriAurobindo and later to Ramana Maharishi. After spending three days with Ramana Maharishi he moved on toSwami Ramdas.When Ramana Maharishi followed by Aurobindo, passed away, Ramsuratkumar thought that he should offerhimself to the remaining sole savior Ramdas. Ramsuratkumar had at last found his master. Although he had seenRamdas numerous times before, he came to recognize Ramdas as a truly great Siddha now.Truman quotes the yogi on his three masters who worked on him.―This beggar had three fathers. There was much work done on this beggar.Aurobindo started, Ramana Maharishi did a little and Ramdas finished.‖When some went in search of their Gurus, for others the Gurus came in search of them. Gnanananda describeswith passion and gratitude on his acquaintance with his Guru.―This world is a river in spate with strong currents of strife, sorrow and agonythreatening to engulf us. Nevertheless, good fortune it was that rescued me fromthese dangers and seated me firmly on the effulgent rock of Shivaratna. His graceenveloped and took full possession of me in time before I was drowned. Mymaster was waiting for me under a tree on the shore and the powerful glow of hiseyes drew me automatically to him like a magnet.‖Paramahansa Yogananda in his AUTOBIOGRAPHY OF A YOGI, Self-Realization Fellowship, 1990(Yogananda, Autobiography Of A Yogi, 1990) describes the sacred moment when he met his Guru SriYukteswar.
  • 150. 150―Together Habu and I set out for a distant marketplace in the Bengali section ofBanaras…... As Habu and I moved on, I turned my head to survey a narrowinconspicuous lane. A Christ like man in the ochre robes of a Swami stoodmotionless at the end of the lane. Instantly and anciently familiar he seemed.‖Therefore, began a divine relationship between master and student.Meeting the GuruLucy Cornelssen in ―HUNTING THE ―I‖, Sri Ramanasramam, 2005, says,―If you are ready for him, he will meet you without any searching for him onyour part. And only then can you be sure that he is the Guru for you.‖Swami Muktananda writes, in WHERE ARE YOU GOING. A GUIDE TO THE SPIRITUAL JOURNEYpublished by Syda Foundation, 1989, (Muktananda, Where Are You Going? - A Guide To The SpiritualJourney, 1989)―Such guides exist…they enter our lives when we are ready to know the truthabout ourselves, when we are ready to discover our own inner reality. Meeting usinwardly and outwardly, on every level, at every stage of our journey, the Guruaccompanies us so that we may arrive at the goal. Meeting the Guru, we have anexperience of the truth. Meeting the Siddha Guru, we receive the blessings of allthe perfected ones.‖Just as Swami Muktananda writes, ―Meeting the Siddha Guru, we receive the blessings of all the perfected ones,‖Siddha Konganar in a prayer to Agathiyar mentions that the mere mention of Agathiyar‘s name, one has theentire Siddhas attention and glance on him.Fjkfksp laas`s nla WofwtofetaKF`fg mskfKkdo Qiaaf Jysdj QiaafFjkfkspe; ja`ap eig lqiaafFhfehaK mskfkw;ufualf djjf wjayfiaafjyfFjkfkspd;kf wkbfgosgfG el: wmufupa:jfJnf kdgpsufdu F;emwpofhaafFjkfkspaf kalf Wjfjspkfksuf hstnfk epajsAps;kfwkgfG Fbfgwufualf Adbpamfem
  • 151. 151Chant Agathiyar‘s nameFor he shall gift to you all the eight siddhis,He shall present you the mendicant‘s attire,Then all Siddhas will converge and salute,No one will be deprive of witnessing the Jothi or light,Agathiyar was a yogi born of fire,This truth shall prevail throughout the 1008 worlds.Swami Shivananda says, ―He alone can show you the path to attain God, who is the Guru of Gurus, and obviatethe snares and pitfalls on your path.‖ Agathiyar is one such Guru.Gordon Matthews in his translation of Meykanda Devar‘s SHIVAGNANA BOTHAM (Matthews) writes,―When the soul in association with the senses and intellectual faculties isimmersed in earthly experience, it knows the non-real through the non-real, but itdoes not know itself or God. However, when God comes as a Guru and teachesthe soul, the soul is made to see that the world of experience, evolved fromMaya, is non-real. It ceases then to identify itself with the non-real and to dependupon it; and in so doing it discovers its oneness with God.‖―By reason of the soul‘s virtue in previous births, God, who has been immanentin the soul, making it know, now vouchsafing to take the form of a Guru,initiates the soul in the saiva mysteries, saying, ―o thou son of a king, fallenamong savages, the senses, and brought up by them, thou hast been ignorant ofthy true greatness and hast wandered in ignorance.‖―The primal one himself teaches these souls as a Guru: for in the form ofconsciousness he is in union (with him). When because of the soul‘s meritoriouspractices the primal one enlighten the soul as a Guru…‖―To sakalar, souls immersed in all three impurities, God comes as a Guru ofhuman form; he imparts it concealing himself as a Guru.‖―To pralayakalar, souls affected only by anava and karma, he comes as a Guru inShiva‘s form; he himself standing before them as Guru imparts true knowledge.‖
  • 152. 152―To Vijnanakalar, souls involved only in anava, he comes as the inner principle ofthe soul‘s consciousness; he himself appears, as true knowledge.‖―These souls obtain knowledge by austerities previously performed: for when thesoul in previous births has performed Sariyai, kriya, and yoga, these meritoriouspractices reveal the knowledge which is the right path, but do not they givedeliverance. Those who have performed these practices enter the respectiveheaven. In order that they may sever the attachment of desire, they are bornagain in high station for the performance of such works, and attain knowledge.‖―The peculiar benefit of the practice of Sariyai, and other forms of Shiva worshipis that they secure the balance of good and evil works (iruvinai-oppu), thatcondition of the soul in which it regards both alike without emotion, neitherperforming virtue for the sake of reward, nor eschewing evil for fear of itsconsequences; and thus they lead the soul to knowledge which is the sadhana, theway of attaining release.‖―The sadhana is knowledge, Jnanam. This sadhana Jnanam is knowledge of thereal, meyjnana; Shivajnana Yogi (a great commentator of this work - Ed)describes it as ―Knowledge through Shiva - knowledge imparted by a Guru.‖ It isgiven to those who have performed tapas in previous births, tapas consisting notof austerities, but of Sariyai, kriya, and yoga, the first three of the four degrees ofShiva worship. They are not the sadhana, but they lead to it.‖―This knowledge received from a Guru is the last of the four Padas whichprepare the soul for release.‖―Sariyai, menial service in the temple: Kriya, acts of worship: Yoga, inwardspiritual worship: and Jnanam, knowledge, follows upon the due performance ofthe first three.‖―These three forms of worship lead to the fourth, Jnanam. Those who haveperformed Sariyai, kriya, and yoga attain the heavenly states of Salokyam,Samipya, and Sarupya respectively, and experience the joys that are there, thefruits of these forms of worship.‖
  • 153. 153―Jnanam is, in all cases, of divine, not human, origin; but the manner in which itis imparted varies according to the class of soul.‖―That, being born again into the world, they may experience, and so put away thelast desire which arose from the fate which was determining the next deed at thetime when the former body died; they appear again in a high caste suited for theperformance of religious practices.‖―By performing what still remains to be performed of them, they cut off worldlydesire so that it cannot bear fruit, and obtain knowledge of the real.‖―….the soul on account of that development of Sariyai, kriya, and yoga seeks andfinds the Guru and obtains knowledge. This knowledge for which the soul isprepared by Sariyai, kriya, and yoga is imparted by God, not, by ordinary humanagency, as in the case of the arts and sciences.‖―By the fulfillment of Sariyai, kriya, and yoga, the ripening of impurity and thedescent of sakti are produced. Seeing this readiness of the soul, God who till nowhas been helping the soul to know, immanent within it, graciously appears as aGuru and instructs the soul.‖―Malaparipaka, the maturing or ripening of impurity signifies the removal ofimpurity from the soul, as of a ripe fruit from the tree.‖―Saktinipata is understood either as the descent of grace upon the soul, theoccupation of the soul by graces causing it to be evacuated by impurity, or as thesubjection of the soul with a view to union with God.‖―The siddhanta position is that God is present in the Guru by possession (avesa).For he is not concealed in the Guru and different from him, as ghee is concealedin milk; he is manifest there, as ghee is visible in curds.‖―Then as soon as that knowledge is received, the soul, leaving the savages anduniting inseparably with God, attains his sacred feet.‖
  • 154. 154Table 5 Way God Reveals Himself & Ways to Know HimSouls Way God reveals himself Way God helps them to knowSakalar involved in all threeimpurities, anava, karma, andMaya.He gives this knowledge hiding himself as a Guruwhose form is like their own.Learn by receiving instruction from God,whose knowledge is not derived fromanother, need respectively the word ofinstruction given directly by God as Guru inhuman form.Pralayakalar with two impurities,anava and karma;He gives this knowledge by instruction, revealinghimself as a Guru in his own form as Shiva, four-armed, three-eyed, black-throated, andperforming his three functions.Learn by receiving instruction from God,whose knowledge is not derived fromanother, need respectively the word ofinstruction given directly by God as Guru inhuman form.Vijnanakalar associated with onlyone form of impurity, anavaGod himself gives true knowledge, being himselfwithin them, the light (of all their seeing).Do not need this instruction; they havewithin themselves from God theknowledge, which brings release.Sakalar involved in all threeimpurities, anava, karma, andMaya.He gives this knowledge hiding himself as a Guruwhose form is like their own.Learn by receiving instruction from God,whose knowledge is not derived fromanother, need respectively the word ofinstruction given directly by God as Guru inhuman form.Pralayakalar with two impurities,anava and karma;He gives this knowledge by instruction, revealinghimself as a Guru in his own form as Shiva, four-armed, three-eyed, black-throated, andperforming his three functions.Learn by receiving instruction from God,whose knowledge is not derived fromanother, need respectively the word ofinstruction given directly by God as Guru inhuman form.Vijnanakalar associated with onlyone form of impurity, anavaGod himself gives true knowledge, being himselfwithin them, the light (of all their seeing).Do not need this instruction; they havewithin themselves from God theknowledge, which brings release.Pon. Govindaswamy in TIRUCHITRAMBALAM ENDRA SIRSABAIYUM PORSABAIYUM, Bharath BookBureau, Chennai, 1985, (Govindaswamy, 1985) explains the esoteric meaning of Meykanda Devar‘sSHIVAGNANA BOTHAM,―To enroll in God‘s assembly called Tiruchitrambalam or Deiveega GnanaPeravai (Occult Hierarchy) one needs to receive initiation: Gnana Teecha andNirvana Teecha.‖
  • 155. 155Table 6 States of the Souls and the Corresponding InitiationsInitiation or teecha level Portfolio States of the souls1st Pariviraasaga Sakalar2nd Kudeesaga Sakalar3rd Pahitaga Sakalar4th Hamsa Sakalar5th Parama Hamsa [jeevan muktas, rishis, munis] Pralayakalar6th Maha rishis, maa munis, raja rishis Pralayakalar7th Brahma rishis [manu, viyaasa, agathiya] Vijnanakalar8th Buddha, sanaga, sanantana, sanatana Vijnanakalar9th (nirvana teecha) Sanat kumara [Lord Murugan]KadavulKaumaara srusti10th (nirvana teecha) Nandhi [the silent watcher]KadavulAnugraha srustiTable 7 States of the Souls and the Corresponding Forms of the GuruStates of the souls Remaining impurities Form of the GuruVijnanakalar Anava malam Do not need an external Guru to instruct them. Lord Shiva confers gracethrough satinipatam, which is descent of sakti into the soul and remains insidethem acting as the inner guide.Pralayakalar Anava and kanma malams Lord Shiva appears as divine God and confers grace through satinipatam,which is descent of sakti into the soul.Sakalar Anava, kanma and mayai malams Lord Shiva appears as a Satguru who expunges all impurities, and confersgrace.Veeraswamy Krishnaraj in his comprehension of Arulnandi Shivachariyar‘s SHIVAGNANA SIDDHIYARwrites,―Those souls that are rising, Vijnanakalar -the highest class of souls among thethree mentioned in SHIVAGNANA SIDDHIYAR with only one impurityknown as anava malam, do not need an external Guru to instruct them.‖―Lord Shiva by remaining inside them as the inner guide rids them of the anavamalam, bringing the merits and demerits to a resolution and conferring spiritualknowledge or divine grace known as Saktinipata, the descent of sakti into thesoul. Vijnanakalar receive Gnana from Lord Shiva himself as the incorporealinner guide.‖―To pralayakalar with anava and kanma malams, Lord Shiva appears as divineGod.‖―Lord Shiva appears to sakalar with anava, kanma and mayai malams in human asa Satguru.‖The first two appearances are direct, receiving help from Lord Shiva, meaning that there is no physical presenceof Shiva offering help. The third is indirect in the form of a human Guru [aasaan-murthi].
  • 156. 156Recognizing the GuruDr Frank Morales in THE ROLE OF A GURU IN SANATANA DHARMA,www.dharmacentral.com(Morales)quotes from the Bhagavadgita, Vedantasara, Bhagavata Purana, ChandogyaUpanishad, Vayu Purana, Srimad Bhagavatam, and Katha Upanishad amongst others on the need of a genuineGuru and a genuine seeker.―The qualified and authentic Guru is not merely someone who teaches the truthverbally, but who also lives that truth perfectly, and who then reflects that truthto his students in a living and dynamic way.‖―The true and authentic Guru personifies the truth in everything he thinks, saysand does; and the ability to help others achieve that very same truth.‖―In this way the Guru personifies the fruit of a satvic (spiritually positive) lifestyleand of years of meditative practice.‖Dr Frank Morales (Morales)mentions that both the adept and the Guru need to have certain qualities.―The scriptures of sanatana dharma have given us very clear and unambiguousguidelines of many of the most important qualities necessary in order torecognize whether or not a person is in fact an authentic and qualified Guru.‖―In addition to explaining both the nature and the qualities of the Satguru thescriptures also explain that it is likewise very important to understand theimportant qualities that must be present in a sincere and qualified student.‖―When a sincere student and a qualified Satguru finally do find each other andunite in the eternal process of spiritual exchange we then witness the perfectconditions necessary for the celebration and living of truth.‖Connecting With the GuruSwami Muktananda writes in KUNDALINI - THE SECRET OF LIFE, Siddha Yoga Publication, 1994,(Muktananda, Kundalini - The Secret of Life, 1994)
  • 157. 157―The Guru is the grace bestowing power of God. The entire body of such aGuru has become permeated with Sakti. In fact the Guru becomes theembodiment of Sakti to such an extent that the hat he wears, his clothes, and themat on which he sits become permeated with it, and just by touching them, adisciple can receive Sakti.‖Swami Muktananda hails the Guru who is the embodiment of sakti – a powerhouse. He goes on to describe thefour ways in which the Guru can transmit or deliberately awaken this sakti in the disciple.―Sparsha diksha or initiation through touch,Mantra diksha or initiation through word,Drik diksha or initiation through a look andManasa diksha or initiation by thought.‖Swami Muktananda in THE PERFECT RELATIONSHIP, published by Syda Foundation, 1985, (Muktananda,The Perfect Relationship, 1985) elaborates the greatness of the Guru further. He quotes from the GURU GITAthat sums it all up.―Dhyanamulam Gurur Murthi,Pujamulam guroho padam,Mantramulam Gurur Vakyam,Mokshamulam guroho krupa.‖Its translation being,The root of meditation is the Guru‘s formThe root of worship is the Guru‘s feetThe root of mantra is the Guru‘s wordThe root of liberation is the Guru‘s grace.To simplify further,The mind that contemplates the Guru eventually becomes the Guru.Because the Kundalini Sakti flows continuously from the Guru‘s feet, it isbeneficial to worship and touch them. His word is a mighty Mantra.The Guru‘s compassionate glance is the means to liberation and supreme peace.Without the grace of a Guru, there is no knowledge and no state of meditation.
  • 158. 158Siddha Tirumoolar expounds the greatness of the true Guru in his TIRUMANTHIRAM, verses 138, 139, 1581,1598 and 2119,wkysI J:isof ks:elos jabfgufwkysI J:isof ks:nal]f wmhfhufwkysI J:isof ks:iaafkfdk ejgfgufwkysI J:I: msnfkskfkuf kaeoIt is but to see the Guru‘s holy form,It is but to chant the Guru‘s holy name,It is but to hear the Guru‘s holy word,It is but to muse the Guru‘s holy being,Thus it is the soul its illume receives.(Translation by Dr. B.Natarajan)ks:ixep msilaiK ekasufks:ixep msieuaj]f msnfksjfjsufks:ixep wmufjkspK wmhfhsufks:ixep k]fmlf DyfwkysiaafjfejThe holy feet is Shiva, if you but know,The holy feet is Shiva‘s world, if you but think,The holy feet is freedom‘s bliss, truth to say,There is the final refuge for souls illumed.(Translation by Dr. B.Natarajan)J:ei msiwlojf rtsoof nnfksJ:ei msiwlofhK Jtskfeka;aafJ:ei msiOlapfjf ejaOlapf nstfJlfJ:ei Pd; Pbaf itftekaaf ejaeiGuru is none but Shiva thus spoke Nandi,Guru is Shiva himself this they realize not,Guru will to you Shiva be and your guide too,Guru in truth is Lord that surpasses speech and thought, all.
  • 159. 159(Translation by Dr. B.Natarajan)ks:ix]ao]f msilajfJisjfJnfks:ix]ao]f msieuaj]f emafjfJnfks:ix]ao]f msdtlulqgfJnfks:ix]aoel ksbf mskfks LkfksepJnanam of holy feet makes you Shiva,Jnanam of holy feet takes you to world of Shiva,Jnanam of holy feet free you from imprisoned impurities,Jnanam of holy feet is siddhi and Mukti too.(Translation by Dr. B.Natarajan)msido i[shgfgaaf Wbfbsuakf ekiafFido i[shgfg_fjala wtoftsufduFido i[shgfg_fjalaT jagfG_fJ:di i[shxtf rgUlaelThe countless devas worshipped Shiva,What become them by worshipping him?Far better it be that you worship the holy Guru,Who, having himself worshipped Lord,Shows the way of becoming, too,Sure, indeed, is your Mukti finite.(Translation by Dr. B.Natarajan)Swami Muktananda in SECRET OF THE SIDDHAS, Siddha Yoga Publication, 1980, (Muktananda, Secret ofthe Siddhas, 1980) Swami Muktananda writes that the greatest initiation is when there is an instantaneousexperience of the supreme reality through either of the above-mentioned ways and this is known as shambavi.He himself received initiation through the word. His master, Bhagawan Nithyananda gave him one word thatcompletely transformed him. In addition, he mentions he had to spend such a long time with BhagawanNithyananda to receive it.
  • 160. 160―That Siddha gave me one word that completely transformed me, but I had tospend such a long time with him to receive it. That word, which I received afterso many years, spread through my body from head to toe like wildfire carried bythe wind. It produced in me both inner heat and the coolness of joy.‖―Before meeting my Guru I had practiced many different kinds of yoga, but itwas I who had practiced them. However, that word activated a spontaneous yogawithin me. I was filled with amazement. What postures, Mudras and breathingprocesses! Everything happened on its own.‖―After the awakening of the sakti, this process of yogic movements began to takeplace within my entire body. The pulsation of his ecstasy pervades my entirebody like the movement of the wind. The kriya were his, the yoga was his, andmeditation took place because of him. The final message that I received was fromhim. The power of his word permeates each of my blood cells; the fluids of myentire body are his. That is why I am joyful. Gurudev entered me and replaced allmy bodily fluids with his. He evicted me and took up residence in me. Heannihilated my ego. By making my individuality his, he became me. This is theGuru‘s compassion. Only when I lost myself in the ecstasy of BhagawanNithyananda did I realize who he was.‖Swami Muktananda writes in THE PERFECT RELATIONSHIP published by Syda Foundation, 1985,(Muktananda, The Perfect Relationship, 1985)―When one becomes worthy of receiving her grace (kundalini), she is awakenedthrough the grace of the Guru. Then meditation takes place automatically, and aspontaneous inner yoga is activated; the process of yoga occurs spontaneously inall the nadis. Ultimately, the great sakti brings Siddha yoga to its completion andmakes one merge into Shiva.‖Swami Muktananda writes in WHERE ARE YOU GOING. A GUIDE TO THE SPIRITUAL JOURNEYpublished by Syda Foundation, 1989, (Muktananda, Where Are You Going? - A Guide To The SpiritualJourney, 1989)―After the sakti is activated, yoga happens spontaneously within. They take placein order to purify all the channels in the body. Love wells up within, as in
  • 161. 161Baktiyoga. Knowledge of the self begins to arise on its own, as in Jnanamyoga.We start to work selflessly in the world, as in karma yoga. Meditation occursspontaneously.‖―When kundalini is awakened, she unites with the pranas and moves through thebody, all the nadis and making our system strong and fit for spiritual sadhana.The kundalini works to expel all your karmas and impressions.‖For instantaneous experience or spontaneous yoga to take place Swami Rajarshi Muni mentions in YOGA -THE ULTIMATE ATTAINMENT, Jaico Publishing House, 2004, (Rajarshi Muni, 2004) that one needs,The grace of God or ishvar kripa;The grace of a true Guru or Guru Kripa;The grace of understanding the scriptures or Shasta kripa; andThe grace of one‘s self or Atma kripa.Without these four graces the final goal cannot be reached says the Swami.The Qualities of a DiscipleMuch has been said about the qualities of a Guru, what now about the disciple? What qualities does he need tohave?Swami Chidvilasananda in the DARSHAN, a Siddha Yoga Publication, May 1992, (Chidvilasananda, Darshan,1992) mentions four qualities of an ideal disciple,―The first quality of a true disciple is longing for the highest goal. It is longing,which keeps this perfect relationship intact. Longing does not come easily; it isthe product of the merits of many, many lifetimes. The veil of ignorance is sothick that without these merits you cannot even see the rays of longing. If youlose track of the goal along the way, you also lose your sense of the importanceof all the spiritual practices.‖―The second requirement is to serve the Guru with your mind, body, and wealth.You must fully embrace the teachings.‖―The third quality is to become established in the Guru‘s love.‖
  • 162. 162―The fourth quality is to be as light and as empty as possible. The awakeningbrings everything to the surface in order to expel it from the system. Life with theGuru magnifies everything.‖The Ideal AspirantTruman Caylor Wadlington in his book YOGI RAMSURATKUMAR - THE GODCHILD OFTIRUVANNAMALAI (Wadlington, Yogi Ramsuratkumar-The Godchild Of Tiruvannamalai)puts forwardRamdas‘s thoughts when Yogi Ramsuratkumar surrenders to him. Truman writes on Ramdas,―The master (Swami Ramdas) knew the truth and the way and knew as well thatthere was nothing he could say to provide a short cut for the disciple (YogiRamsuratkumar). By the law of occult causation all progress on the path must bewon by the individual through personal effort. Thus, one who knows the waycannot speak; understanding that the aspirant constructs the path much like thespider spins its web out of its own being. In the relationship established betweenYogi Ramsuratkumar and Swami Ramdas, there was little philosophical thoughtor practical guidance given. The rapport between the master and the disciple wason much subtler levels involving not so much principles of truth as the use ofhigher forces in bringing about actual transformation.‖Although Swami Shivananda himself went in search of a Guru and had been initiated by ParamahansaViswananda Saraswati, he says a personal Guru is necessary only in the beginning. He alone can show you thepath to attain God, who is the Guru of Gurus, and obviate the snares and pitfalls on your path.―Gurus can do this much only. The student has to do intense and rigoroussadhana. The disciple needs guru‘s grace. This does not mean that the discipleshould sit idle and expect a miracle from the Guru to push him directly intosamadhi. The Guru cannot do sadhana for the student. It is foolish to expectspiritual attainments from a drop of Kamandalu water from the Guru. The Gurucan guide the student, clear his doubts, pave the way, remove the snares, pitfallsand obstacles and throw light on the path. But it is the disciple himself who hasto walk every step in the spiritual path.‖He says the aspirant too has to put much effort in this venture of God realization. After initiation, he has to putinto practice the lessons that he had learnt from the Guru and move on to further advances in enlightenment.
  • 163. 163Talking of the innumerable ways of different seekers after God, Ramana Maharishi said,―Each should be allowed to go his own way, the way for which alone he may bebuilt. It will not do to convert him to another path by violence. The Guru will gowith the disciple in his own path and then gradually turn him into the supremepath at the ripe moment.‖Similarly, Swami Shivananda advises aspirants on the spiritual path,―Let each man take the path according to his capacity, temperament, andunderstanding. His Satguru will meet him along the path. Listen to all, but followone. Respect all, but adore one. Gather knowledge from all, but adopt theteachings of one master. Then you will have rapid spiritual progress. Once youchoose your Guru, implicitly follow him. God will guide you through the Guru.‖―There is no other way of overcoming the vicious worldly samskaras of thepassionate nature of raw, worldly-minded persons than personal contact with andservice to the Guru.‖―Self-realization is a transcendental experience. You can march in the spiritualpath only by placing implicit faith in the words of Siddhas who have realized thetruth (apta vakya) and attained knowledge of the self.‖Swami Shivananda mentions what is expected of the aspirant.―Spiritual progress requires intense and unswerving faith in the teachings of theGuru and the Sastras, burning and lasting vairagya, yearning for liberation,adamantine will, fiery resolve, iron determination, unruffled patience, leech-liketenacity, clock-like regularity, and child-like simplicity.‖Wellington Rodrigues in BREATHE YOUR LIMITATIONS AWAY (Rodrigues) writes on the weaknesses ofpotential aspirants.―… two common mistakes made by seekers in the self-help/ self-developmentarea; the first mistake is underestimating the simplicity of some techniques. Thesecond mistake usually made by seekers is lack of discipline and continuity.‖For those who are not fortunate to have a personal Guru, Swami Shivananda suggests that he take God, theGuru of Gurus in Shivananda‘s words, as his Guru.
  • 164. 164―If you have no Guru, take Lord Krishna or Shiva or Rama or Christ as yourGuru. Pray to him. Meditate on him. Sing his name. He will send you a suitableGuru.‖Ramalinga Adigal took Lord Murugan as his Guru and ventured to become the greatest Siddha ever to walk theface of the earth in the past millennium. So did Arunagirinathar and Pamban Swamigal of recent times. TheSiddha Avvai took Lord Ganesa as Guru and attained enlightenment while the sixty-three Tamil Saivite Saints(Nayanmar) became enlightened by the grace of Lord Shiva.Tavayogi Thangarasan Adigal and Thavathiru Rangaraja Desiga Swamigal expound the effectiveness of havingfaith on the Siddhas, Siddhas who had realized the truth. Their mantra is Potrinal Unathu Veenai Agalum Appa,which literally means, ―Praise the Siddhas and your sufferings shall end.‖ Similarly, Tavayogi Thangarasan Adigaland Thavathiru Rangaraja Desiga Swamigal advocated the path of surrender and submitting to the Siddhas. TheSiddhas had attained God; they are fully capable of showing us God. Swami Muktananda assures us that thepower of the Siddha lineage fully supports the Guru, and once a seeker has received sakti, the lineage standsbehind him, protecting him as he moves towards the goal. We need to put in the necessary effort and pray thatthe Lord showers his grace on us. Then it turns out to be a successful venture.Richard S. Weiss in RECIPES FOR IMMORTALITY, MEDICINE, RELIGION AND COMMUNITY INSOUTH INDIA, published by Oxford University Press, Inc., 2009 (Weiss, 2009) says it beautifully,―Human effort is successful only with divine assistance.‖The Guru Disciple RelationshipNakkeera Devar in his VINAYAGAR TIRUAGAVAL beautifully presents this merging of two souls, thestudent and Satguru.elao ]ao L{KlyskfKmfmstfhas^;b msikfdkjf jabntfmsi nsgfjy nagfgLnf knfKJ:I]f mqgO_f rxjf junfKS:i:wla: kospsgnf kostf emafnfKkaonfklajskf ktfh; wiyspsufAonfk ehak Ftsdijf junfKQmosdbpxps:kfks lokfeknqep naoapf naeo nqpapfjfjapa Hasdpjf jowioIbafnfK
  • 165. 165WufuaLof wmpwuofetPb;nufuaPofo:yf nagfgnf k:iapfja;b J:ei jtfhjjf jysetia;bLjkfK iyfyeu ehatftsWhen giftedwith silence and wisdom,Shiva shall arise,Then Guru and disciple shall merge,In a private space, in a blissful void,When thought senses merge,And are placed at the feet of Shiva,You become me,Moreover, I become you,The realization that this body is a dream dawns,The realization that all is your doing,Lord please bless me with your grace,Oh great Guru GaneshaDiscipleship to an Illumined TeacherIn a biography of Yogi Ramsuratkumar, YOGI RAMSURATKUMAR, THE GODCHILD OFTIRUVANNAMALAI by Truman Caylor Wadlington, (Wadlington, Yogi Ramsuratkumar-The Godchild OfTiruvannamalai) the author writes,―After lifetimes of seeking out worldly experiences, and understanding, a manturns him back to the phenomenal worlds, and begins to search his inmost beingin an effort to realize the source of spirit from whence he sprang and to which hemust return. Gradually through the constant impact of dull and unadventurouslives, he becomes insensitive to the vibrations of the outer physical worlds, withinwhich he is a functioning entity. He becomes aware of the interior spiritualvibrations and proceeds to journey inward to the kingdom of the soul. The outerworld loses its desirability whereas the formless spirit nature assumes paramountimportance. The individual reoriented himself to the higher mind and thus beginsto touch upon greater awareness. Yet with his sensitivity still in but an embryonicstate, spiritual struggle, hardships, and merciless trials of endurance assail him.
  • 166. 166The waters of purification crash down upon him, and threaten to carry him deepbeneath the surface of the waves. But with the advent of soul consciousness, hestabilizes himself in spiritual life wherein he is responsive to the vibration of thesubtler realms and directed by the purposes of the soul.‖Another paragraph in the yogi‘s biography describes his relationship with his master,―The master (Swami Ramdas) knew the truth and the way and knew as well thatthere was nothing he could say to provide a short cut for the disciple (YogiRamsuratkumar). By the law of occult causation all progress on the path must bewon by the individual through personal effort. Thus, one who knows the waycannot speak; understanding that the aspirant constructs the path much like thespider spins its web out of its own being. In the relationship established betweenYogi Ramsuratkumar and Swami Ramdas, there was little philosophical thoughtor practical guidance given. The rapport between the master and the disciple wason much subtler levels involving not so much principles of truth as the use ofhigher forces in bringing about actual transformation.‖Osho says of Magga Baba,―Just as you would need a thorn to remove another thorn and once removed youwould discard both the thorns, you need total surrender to a Guru so as tosubdue the ego in you. When the ego in you eventually dies, the surrender tooends. Then God and you, Guru and you are one. You live out the Guru‘sthoughts. You don‘t have likes and dislikes then.‖―The first thing I did after my enlightenment, at the age of 21, was to rush to thevillage to meet two people. First, Magga Baba. I rushed to the neem tree wherehe sat and the moment he saw me do you know what he did? He touched myfeet and wept. He said to me, ―My boy, you have done it! But I knew one day youwould do it.‖―For some reason, maybe none at all, he loved me. I visited him almost everynight. He helped me tremendously although he never gave me any direction,except by his very being. Just by his presence, he triggered unknown forces inme. The day he left for the Himalayas was the first time he called for me. MaggaBaba said, ―Iam leaving and there is nobody whom I could say goodbye to. You
  • 167. 167are the only one". He gave me his blanket saying, "This is my only possession,and you are the only one I would like to give it to.‖Osho on Masta Baba, who had the duty of being Oshos friend, companion and mentor through his teenageyears.―At night we would lie for hours by the banks of the Ganges discussing so manythings. I do not know whether he is alive or not because on 22 March 1953 hedisappeared. He just told me he was going to the Himalayas. He said, myresponsibility is fulfilled. Now I am no longer needed." I said, ―No Masto, I willneed you still for other reasons.‖ he said, ―No, I cannot wait.‖ Masto did somuch for me that even to say it hurts.‖Osho from his talk on FROM DEATH TO DEATHLESSNESS - ANSWERS TO THE SEEKERS ON THEPATH, (Osho)―Surrender and trust are just devices. If you can do it without those devices, theyare not needed. If you can drop your ego... It is very simple; there is no reason togo to a master. The master is only a device. Because he is so humble, so wise, soinsightful, it is easy to put your ego at his feet. The master is only a device.‖―Sometimes it has happened that the master was not himself enlightened, but thedisciple became enlightened – a very strange phenomenon. One cannot evenconceive how an unenlightened master could help somebody to becomeenlightened; he has not been able to help himself. But the reason is that hecannot help anybody to be enlightened, or to remain unenlightened; he is only adevice.‖―The question is of totality on the part of the disciple.‖―In life there are only two possibilities, and they are polar opposites, as you say:ego and egoless. That is why I do not use the word ‗surrender,‘ because thatbrings the other person in, and you start thinking in polar opposites. Both thepolar opposites are within you, so I talk about ego and egoless. Then thingsbecome simple. Drop the ego and be egoless. No surrender is needed. In egoless,you are surrendered to existence itself. That is the greatest miracle that canhappen to a man. Then nothing is impossible.‖
  • 168. 168Do we want to be devoted our entire life to a Guru? Don‘t we want to be like him? Should not the Guru helpraise us to a stature similar to him? On the other hand, would the Guru prefer his disciples to forever beobedient and serve him? A true Guru would help the devotee to rise up the spiritual ladder to the very spot hewas standing. Look for this teacher. Look for this master. Look for this Guru. He would rejoice to see hisdisciple at par with him.Ennio Nimis in his book KRIYA YOGA - SYNTHESIS OF A PERSONAL EXPERIENCE (Nimis) postedon the web writes,―To find the truth, it takes the courage to abandon one‘s own illusions.‖He writes about Lahiri Mahasaya,―The great yoga-avatar refused to be worshipped as a God. This is a point thatsome among his followers seem to have forgotten. He said ―I am not the Guru; Idont maintain a barrier between the true Guru (the divine) and the disciple‖. Headded he wanted to be considered like ‗a mirror‘.‖―When a kriyaban realizes that Lahiri Mahasaya is the personification of whatresides potentially in himself, of what one day he will become, the mirror must be‗thrown away‘. Whether one likes it or not, that is exactly what he wrote: thrownaway.‖His Gurus who offered him to stay with them and lead their communities respectively did not tempt Gautamawho had two Gurus, Arada and Rudraka Ramaputra. He moved on.Going through Ramalinga Adigal‘s TIRUARUTPA, one never fails to realize the progression of the Saint fromworship of Lord Murugar, Goddess Ambal, Lord Shiva, Lord Nadarajar and finally Arutperunjhoti Andavar. Hetakes us from worship of the form to the formless. He moved on.Dr. Syed asked Ramana Maharishi,―Does not total or complete surrender require that one should not have left inhim the desire even for liberation or God?‖Ramana Maharishi answered,―Complete surrender does require that you have no desire of your own, thatGod‘s desire alone is your desire and that you have no desire of your own.‖
  • 169. 169Bhagawan Ramana says in ―GEMS FROM BHAGAVAN‖, (Maharshi)―To a devotee who was praying that she should have more frequent visions ofShiva, Bhagawan said, ―Surrender to him and abide by his will, whether heappears or disappears; await his pleasure. If you ask him to do as you like it is notsurrender but command to God. You cannot have him obey you and yet thinkyou have surrendered. He knows what is best and when and how to do it. His isthe burden. You have no longer any cares. All your cares are his. Such issurrender. That is Bakti.‖To a question, ―What are the steps by which I could achieve surrender?‖ Ramana Maharishi answered,―There are two ways; one is looking into the source of ‗I‘ and merging into thatsource. The other is feeling ―I am helpless by myself, God alone is all-powerfuland except throwing myself completely on him, there is no other means of safetyfor me,‖ and thus gradually developing the conviction that God alone exists andthe ego does not count. Both methods lead to the same goal. Complete surrenderis another name for Jnanam or liberation.‖Ramana Maharishi explains the true meaning of the word surrender in the context of spiritualism in A. DevarajaMudaliar‘s DAY BY DAY WITH BHAGAVAN, (Mudaliar)―By whatever path you go, you will have to lose yourself in the one. Surrender iscomplete only when you reach the stage, ―thou art all‖ and ―thy will, will bedone‖. You can have no likes or dislikes after your surrender and that your willshould become completely non-existent, the Lord‘s will taking its place. Suchdeath of the ego is nothing different from Jnanam. So by whatever path you maygo, you must come to Jnanam or oneness.‖Tirumoolar in his TIRUMANTHIRAM verse 2615 says that one has to drop the love for Shiva, who youwanted to attain so much at one stage of spiritual evolvement, too.Adm pTlsofjyf Adm pTlsofjyfQmeoa gapsOlf Adm pTlsofjyfAdm hghfhg Apfi:nf Kofh_fjyfAdm isg isg Aonfk lael
  • 170. 170Sunder your desires, sunder your desiresSunder your desires even unto the Lord;The more the desires, the more your sorrows;The more you give up, the more your bliss shall be.(Translation by Dr. B.Natarajan)Swami Rama Tirtha in IN WOODS OF GOD -REALIZATION VOLUME 4,http://Hinduebooks.blogspot.com, (Tirtha)―Perhaps this Guru-attachment is needed to wash away other attachments.‖The Guru’s Magical TouchMa Devaki describes how Yogi Ramsuratkumar was transformed under his Guru, Ramdas in YOGIRAMSURATKUMAR -THE DIVINE BEGGAR, published by Yogi Ramsuratkumar Ashram, Tiruvannamalai,July 2008.―According to Sri Yogiji, the four years of tutelage under Sri Aurobindo andRamana Maharishi were a period of ceaseless transformation of the human intothe divine - a period of construction of all that was conducive, destruction of allthat was dross and sublimation of all into greater and greater awakening.‖―He was already a ripe fruit needing but a gentle tap from the Siddha of Keralafor final consummation with God. For many years Ramdas had secretly workedon the disciple to accustom his body gradually to higher rates of vibration.‖―Then Ramdas initiated him into the repetition of the Ram mantra. What was totranspire immediately was a vivification of the centers or chakras of the innerman, a radical elimination of all impurities and a sudden influx of energy directedthrough the master and accompanied by a release of latent spiritual fire within thedisciple. The initiation would throw him into the cosmic dimensions of the divinemind and open doors to fields of activity and realms of consciousness hithertounknown to him.‖
  • 171. 171In Ramdas‘s words,―The power of the divine name is invincible. It can convert pain into joy. It canchange death into immortality. Nay it can transform our entire life into the verybeing and consciousness of all pervading and all inclusive Godhead.‖The Guru besides initiating the disciple reveals and makes him understand the reason for his birth and the taskahead of him.Ramdas revealed Yogi Ramsuratkumar‘s mission. In WAVES OF LOVE published by Yogi RamsuratkumarBhavan Mauritius, 2009,―Swami Ramdas brought him to understand that his own nature and that of hisspiritual mission required him to enter into the tumult of the world. And he knewthat it was for him to walk amidst the people and secretly to unveil their soulsand unlock their hearts and free them from the prison house of matter.‖Swami Ramdas too had had a Guru. From FRAGRANT PETALS published by Sri Ramanasramam, 2005,(TPR, 2005)―In his early autobiography IN QUEST OF GOD published by Anandaashram,Ramdas describes how he attained the divine vision through the grace of theRamana Maharishi.‖Swami Ramdas in VISION (Vision), the monthly journal of Anandaashram comments further about his state,―Ramdas went to Ramana Maharishi in a state of complete obliviousness of theworld. He felt thrills of ecstasy in his presence. The maharishi made theawakening permanent in Ramdas.‖Swami Gnanananda Giri was always lost for words when speaking about his Guru Sri Swami Shivaratna Giri ofJyotir Mutt. In the book SATGURU GNANANANDA published by Bharatiya Vidya Bhavan, Bombay, 1993,(Sadguru Gnanananda, 1993)―References to his master (Sri Swami Shivaratna Giri) by the Swami(Gnanananda) were rare and invariably brief ... Emotion surged in his heart andobstructed the flow of words.‖
  • 172. 172When I started to explore Hindu spiritualism, I was more confused than enlightened, I suppose partly because Icould not comprehend the thoughts that these authors had put forward in their writings. After many years andmeeting two beautiful Gurus, I have settled with an understanding now that I put forward in the followingpages. I could be right or wrong in my perspective and understanding of this unfathomable subject of Godrealization. If it coincides with the truth then I am on the right track. Otherwise, my Guru has to tutor mefurther on this subject.For God realization, we need to have a role model. There is no shortage of personalities in this field. We have awide choice of Gods, Gurus and Saints. The first encounters of Gurus with their masters had always amazedme. These precious and prized moments where the Guru identifies the disciple and the disciple makes thedecision of accepting the teachings of the Guru is always exciting to read repeatedly.Advancement in spirituality comes with the aid of a Guru. The disciple receives guidance and blessings from theGurus. The Guru opens up the mind of the disciple. The mysteries and secrets of the body, soul and world arerevealed through the Guru.Once we have chosen an ideal person that we would like to follow, we take him as our Guru. Then we explorethe man, his world and his teachings. We try to adapt his style, thoughts and teachings in the current scenariothat we live in.Here then starts our journey, slowly and cautiously we walk the path that our favorite Guru had walked before.Once we start the journey, the Guru comes to our aid. He aids us in achieving our desires for he would surelylove to see us rise up to his stature, for a true Guru would help his disciple to rise and be at par or even betterthan him. He would rest in joy seeing his disciple succeed in realizing the self and God.The Guru grooms us to evolve into the object that we had captured in our heart‘s chamber. The Guru fans thelittle spark that was ignited in us through our earlier devotion and search.He helps us to develop love for God and reveals God to us from within. The mystery of the Guru is great. Justby keeping his company, we can experience God directly.God, the Guru and the living Guru cushion us from dangers, aid in our progress, slowly but surely, absorbingthe energy released from within us, controlling it and releasing it in amounts that do not harm others and us.The Guru has the power to control the intensity of the awakened sakti. If the energy is working too strongly in adisciple, the Guru can reduce the level of its intensity. If it is not working strongly enough, he can increase it. He
  • 173. 173can sustain the process he initiated in the disciple, remove all the disciple‘s inner blocks, and make joy arisewithin him.This happens so gently that we do not realize the changes that are taking place in us until the Guru makes usaware.Swami Muktananda points out that our outlook changes, and we begin to see everything around us through neweyes.Then we are granted access to the secrets that have been passed on from Guru to student. With continuouspractice on our part, the grace of God, blessings of the Guru and the living Guru, the aspirant attains the levelof his Guru and himself becomes a Guru.Paul Zweig says the disciple‘s obedience and service becomes the key that unlocks for him the Guru‘sknowledge.Yogi Ramsuratkumar says all tapas and efforts bring man to the Guru‘s feet. Thereafter he need not botherabout his spiritual growth. The Guru will then take care of him and sees that he reaches God.―Once you reach your Guru your sadhana efforts end here. The only thing thedisciple should do is remember the Guru and the Guru mantra all the time.Listen to your Guru and have faith in our Guru. That is sufficient. Do not try topractice any method to reach God.‖The yogi adds that the Guru would take responsibility for the disciple and work on his disciple until the disciplegets to the state of the Guru.Ramana Maharishi explains further the concept of moving from Bakti to Jnanam,―Everything comes from within. First, the man feels that he is bound, in thebondage of samsara, that he is weak and miserable and that unless he leans uponand gets help from God who is all-powerful and can save him, he cannot get outof bondage and misery. Thus he makes Bakti to Ishwara.‖―God, Guru and the self are the same. After your Bakti to God has matured you,God comes in the shape of Guru and from outside pushes your mind inside,while being inside as self he draws you there from within. A disciple afterenlightenment told his Guru, ―I now realize you lived in my innermost heart as
  • 174. 174the one reality in all my countless births and have now come before me in humanshape and lifted this veil of ignorance. What can I do for you in return for suchgreat kindness?‖ In addition, the Guru said, ―You need not do anything. It isenough if you remain as you are in your real state‖‘.―When this Bakti develops and the intensity of his devotion is so great that heforgets his entire self and becomes Iswaramaya and complete surrender has beenachieved, God takes human shape and comes as Guru and teaches the devoteethat there is but one self and that that is within him. Then the devotee attainsJnanam by realizing the self within him and then he understands that the Ishwaraor Lord whom he worshipped and had Bakti for, the Guru who came in humanshape and the self are all the same.‖―We are not creating anything new or achieving something which we did nothave before. The illustration given in books is this. We dig a well and create ahuge pit. We have not created the Akasha in the pit or well. We have justremoved the earth, which was filling the Akasha there. The Akasha was therethen and is there now. Similarly we have simply to throw out all the age-longsamskaras which are inside us, and when all of them have been given up, the selfwill shine, alone.‖Bhagawan Ramana says in GEMS FROM BHAGAVAN (Gems From Bhagavan),―To a devotee who was praying that she should have more frequent visions ofShiva, Bhagawan said, ―Surrender to him and abide by his will, whether heappears or disappears; await his pleasure. If you ask him to do as you like it is notsurrender but command to God. You cannot have him obey you and yet thinkyou have surrendered. He knows what is best and when and how to do it. His isthe burden. You have no longer any cares. All your cares are his. Such issurrender. That is Bakti.‖Swami Muktananda renders a beautiful explanation on the Guru Disciple relationship in THE GURU MAKESYOU PERFECT - MEDITATIONS ON THE GURU‘S GRACE from DARSHAN a Siddha YogaPublication, May 1992, (Darshan - The Guru Makes You Perfect - Meditations on the Gurus Grace, May 1992)―The Guru‘s help is essential to one who wants knowledge of the self. Withoutthe wisdom of the Guru, the notion of one‘s individuality will never be rooted
  • 175. 175out. Without the Guru‘s grace, one cannot be uplifted, and without the Gurusknowledge, the darkness of one‘s ignorance can never be destroyed. Without theGuru, birth and death will never be annihilated. Without the Guru, life is full ofdarkness. The power of the Guru‘s grace alone enables one to escape from thesnares of Maya (illusion).‖―This is what the Guru really is: a true Guru awakens the inner sakti of a discipleand makes him revel in the bliss of the self, he is the one who sets the divine saktiin motion in man‘s body, who gives instruction in yoga, who bestows the ecstasyof knowledge and the joy of divine love, who teaches detachment in action andgrants liberation in this very lifetime. The grace of the Guru purifies the innerbeing through inner kriya; inner lights - lights within lights - are seen.‖―Although the Guru exists within, and sometimes one might receive grace fromthe inner Guru, it will take a very long time to reach the goal if you don‘t havethe outer Guru. And even if one has received grace from within, he will need theouter Guru at a later stage, in order to have a direct experience of truth.‖A Guru can be many things but Swami Muktananda equates him as the permanent abode of the Divine Grace.―The Guru is one in whom the divine power of grace has taken permanentabode. The truth is that when God is pleased, he will direct you to the Guru, andwhen the Guru is pleased, he will direct you to God. It is only when the twocome together that you have the divine union.‖―Gurudev is like the philosopher‘s stone; he makes his disciples just like himself.He turns them into Gurus like himself. This is the true Guru-disciplerelationship.‖All that is required of us is to submit to them and they shall show us the path. When we have faith and belief inthem, they point out to us signposts. When we adhere to their teachings, they start to give us guidelines for usto follow. After some time into the worship of the Siddhas, they then will show signs of their presence. We needto be alert though to cognized these signs. These events will help strengthen our belief and faith in them. Believethat they are around and that they are making their presence felt. They then start to lead us by taking hold of ourhands. The day then comes when they carry us on their shoulders as a father carries his child. Then there is nomore paths for us to walk on for our path are their path. There will only be one set of footprints, that of God.
  • 176. 176We live our lives for God, not for ourselves. God moves in us, we only become a tool for God to carry out hismassive tasks of getting humans to realize their full potential and beget self-realization. We have then achievedwhat they saw and realized.From YOGI RAMSURATKUMAR - THE MYSTERY OF BECOMING GO‖ by Olga Ammann, publishedby Yogi Ramsuratkumar Bhavan, Mauritius, 2008, the author mentions, (Ammann, Yogi Ramsuratkumar - TheMystery of Becoming God, 2008)―Tilopa, one of the most renowned Maha Siddhas (great masters of perfectcapabilities), taught that one has to become like a bamboo cane: hollow, emptyinside. Only then, such an immense gift, the grace of a Guru, who has reachedthe highest state of consciousness, can be received.‖Do we want to be devoted our entire life to a Guru? Don‘t we want to be like him? Should not the Guru helpraise us to a stature similar to him? On the other hand, would the Guru prefer his disciples to forever beobedient and serve him? A true Guru would help the devotee to rise up the spiritual ladder to the very spot hewas standing. Look for this teacher. Look for this master. Look for this Guru. He would rejoice to see hisdisciple evolve and be at par with him.Swami Muktananda writes in WHERE ARE YOU GOING. A GUIDE TO THE SPIRITUAL JOURNEYpublished by Syda Foundation, 1989, (Muktananda, Where Are You Going? - A Guide To The SpiritualJourney, 1989)―The Guru is established in his own teachings, and even though he hascompleted his sadhana, he himself always practices the teachings he imparts toothers. Simply by being in his company a disciple begins to observe goodconduct. A disciple can benefit only from one who teaches the perfect path,whose company uplifts him, and through whom he experiences revolutionarychanges within himself. A true Guru can turn a disciple into a Guru like himself.‖In a biography of Yogi Ramsuratkumar, YOGI RAMSURATKUMAR, THE GODCHILD OFTIRUVANNAMALAI by Truman Caylor Wadlington, the author writes, (Wadlington)―In the relationship established between Yogi Ramsuratkumar and SwamiRamdas, there was little philosophical thought or practical guidance given. Therapport between the master and the disciple was on much subtler levels involvingnot so much principles of truth as the use of higher forces in bringing aboutactual transformation.‖
  • 177. 177The rapport between Guru and disciple is on a much subtler level indeed, as mentioned by the author of thebiography on Yogi Ramsuratkumar, involving not so much principles of truth, but the use of higher forces inthis case the workings of the Siddhas, in bringing about actual transformation.―Ramsuratkumar once explained that some days all was clear to him, and he feltas if he was standing in the highest heaven, and he knew he was a son of God.While at other times he was dragged down from pure ecstasy into the depths ofabysmal gloom.‖On the subject of subtle forces, it was said that Bhagawan Nithyananda of Ganeshpuri made a similar statementtowards the end of his life. It appears that there were many signs of his impending passing but his devotees weremostly unaware of them. One-woman devotee properly interpreted some of the signs and was distraught tolearn of his plans to depart. He said to her, ―Why are you crying? Do not cry. More is possible on the subtlethan on the gross.‖From the book DIVINE GRACE THROUGH TOTAL SELF-SURRENDER by D.C. Desai, BhagawanRamana read out the following quotations by Paul Brunton, (D.C.Desai)―Divine grace is a manifestation of the cosmic free will in operation. It can alterthe course of events in a mysterious manner through its own unknown laws,which are superior to all natural laws, and can modify the latter by interaction. Itis the most powerful force in the universe. It descends and acts only when it isinvoked by total self-surrender. It acts from within, because God resides in theheart of all beings. Its whisper can be heard only in a mind purified by self-surrender and prayer. It is a descent of God into the soul‘s zone of awareness. Itis a visitation of force unexpected and unpredictable. It is a voice spoken out ofcosmic silence - it is ‗cosmic will which can perform authentic miracles under itsown laws.‖―In truth, God and the Guru are not different. Just as the prey, which has falleninto the jaws of a tiger, has no escape, so those who have come within the ambitof the Guru‘s gracious look will be saved by the Guru and will not get lost; yet,each one should by his own effort pursue the path shown by God or Guru andgain release. Each seeker after God should be allowed to go his own way, the wayfor which he alone may be built (meant). It will not do to convert him to anotherpath by violence. The Guru will go with the disciple in his own path and thengradually turn him onto the supreme path at the ripe moment.‖
  • 178. 178Swami Muktananda in THE PERFECT RELATIONSHIP published by Syda Foundation, 1985, says,(Muktananda, The Perfect Relationship, 1985)―You will never hear the Guru criticize you. Instead, when you are in hiscompany, you will experience your own divinity. You will never be found guiltyin the Guru‘s eyes. You will find in them only the praise of your hidden innerGod.‖Paramahansa Yogananda in the BHAGAVADGITA, Yogada Satsanga Society of India, 2002, (Yogananda,Bhagavadgita, 2002) writes,―After trials and tribulations a man wants to become better; God, ever awarethrough his intelligent cosmic vibratory omnipresence, then sends the seeker aGuru - a divine Saint, or the teaching of such a one, thus trying to bring thedevotee back to his divine kingdom.‖The Grace of the GuruSwami Chidvilasananda talks about the grace of the master in the DARSHAN a Siddha Yoga Publication, May1992, (Chidvilasananda, Darshan, 1992)―Grace has the power to cleanse us completely. Allow grace to function throughyour mind, your intellect, your body, your dreams, and your speech, and youcontinually live in grace rather than in the creations of the mind. Grace comesfrom a master. When you have grace you have everything.‖―Whatever brings you to the Guru, if you are really open to what the Guru has togive, unfailingly you do find relief and an experience of inner transformation.‖The Guru will go to any length for the disciple, she says.―A true Guru wishes only the best for his disciple‘s upliftment. The Guru totallysacrifices himself to redeem his beloved disciple. The Guru bears every pain topurify the disciple and have him experience the vision of God.‖Swami Chidvilasananda in INNER TREASURES a Siddha Yoga Publication, 1995, (Chidvilasananda, InnerTreasures, 1995) says,In the tradition of the Siddhas, the Guru is recognized as the embodiment of thegrace of God, and therefore it is the Guru who oversees the sadhaka‘s
  • 179. 179transformation, infusing it with divine grace. In Siddha yoga, the Guru‘s graceintensifies your longing for the vision of God. The Guru‘s grace continuallynudges you forward on the path towards oneness. The Guru‘s grace draws youwithin to the realm of divine peace. In that ultimate state, the only attachmentyou have left is to the Guru‘s feet.The Guru will go to any length for the disciple, she says. A true Guru wishes only the best for his disciple‘supliftment. The Guru totally sacrifices himself to redeem his beloved disciple. The Guru bears every pain topurify the disciple and have him experience the vision of God.In an article on Guhai Nama Shivaya in THE MOUNTAIN PATH 1990, (The Mountain Path, 1990)―Taking into my heart as my Guru the red mountain Lord(Arunachala), who nowstands formless before me, I have put to flight the unutterable arrogance of mygood and evil deeds, my souls indissoluble threefold impurity and myunparalleled accumulation of karma.‖―In Virasaivism it is the Guru‘s job to cleanse the devotee of the threefoldimpurity that clings to the three bodies. This process would have been initiatedby Guhai Nama Shivaya‘s human Guru, but as the above verse (Guhai NamaShivaya‘s VENBA TIRATHU) clearly states, it was Arunachala-Shiva whocompleted the job.‖Swami Muktananda in THE PERFECT RELATIONSHIP, (Muktananda, The Perfect Relationship, 1985)published by Syda Foundation, 1985, quotes poet Saint Kabir,―Kabir wrote, ―As long as I was looking for you, I did not see you. I went fromdoor to door knocking, yet none of the doors was yours. I looked for you on somany paths, yet none of them led to your court. However, when I receivedRamananda‘s grace, when Guru Ramananda erased me and I became completelypure, I saw that you were behind me like my shadow. Wherever I went, you werethere before me.‖‘Ram Dass in PATHS TO GOD – LIVING THE BHAGAVADGITA, Harmony Books, 2004 (Das R. , 2004),writes,―….the relationship with the Guru is totally an internal matter. The essence of arelationship with a Guru is love, the Guru is a being who awakens incredible love
  • 180. 180in us, and then uses our love to awaken us out of the illusion of duality. Once theawakening begins, you can‘t help but feel profound love for all beings that havehelped you along the way.‖Swami Muktananda in ―THE PERFECT RELATIONSHIP‖ (Muktananda, The Perfect Relationship, 1985)says,―You will never hear the Guru criticize you. Instead, when you are in hiscompany, you will experience your own divinity. You will never be found guiltyin the Guru‘s eyes. You will find in them only the praise of your hidden innerGod.‖Man wants proof of God‘s existence. He wants to see God. He fails to understand that God works inmysterious ways.When I put forth to Tavayogi my wish to see Agathiyar and Ramalinga Adigal he questioned me back as usual,―Is that what you want?‖ After a long pause and moment of silence he tells me they will appear, but continues,―But what we should yearn for is to merge at the Lord‘s feet.The Siddhas are said to be eagerly waiting for a disciple to come by, whom they can share their teachings withand transform him into another Siddha equivalent in status or higher than them.Because it is rather difficult to grasp the concept of the formless, the Siddhas have designed a path that takesone through various levels of understanding the concept of God and creation. Studying Ramalinga Adigal‘sTIRUARUTPA, one realizes the progression of the Saint from worship of Murugar, Ambal, Shiva, Nadarajar,and finally he introduces Arutperunjhoti Andavar. He takes us from worship of the form to the formless.The Siddhas continue to guide man through the nadi. I came to know much about life and how to live it in afruitful manner from the nadi, a medium through which the Siddhas communicate to their believers, followersand disciples.Let us have a recap now. In this path of the Siddhas, we first seek out a Siddha as our Guru. Sometimes theDeity shows us the Guru. Later the Guru shows us the Deity. There are numerous possibilities here.We start chanting the Siddhas name diligently and without fail. We follow his teachings and guidance faithfully.Pleased with us, the Siddha then sends a living Guru in flesh, to aid us in understanding their teachings and toteach us techniques to cleanse and help strengthen the body to make it fit for the transmission of prana. This
  • 181. 181body is very important if we are to find out about God and attain realization. The living Guru advises us onkeeping the body and mind healthy. As such, the body needs to be cleansed externally and internally too. Forthis purpose, the living Guru teaches us asana and breathing techniques. The asana help us develop a strong,healthy body while the breathing techniques help in bringing more prana into our body. We have to diligentlypractice and develop these practices until we fall into a particular asana with the least effort, maintain it andperfect it.After much practice there comes a time when prana takes control of us and we undergo changes in our physicaland subtle bodies. From this moment on the force in us (prana) starts a process of cleansing, ridding our bodyof toxins, clearing blockages, and leading us to higher levels. By living with the Guru and watching him day today, we learn and advance in our spiritual practices on this path. One must remember that effort alone does notbring achievement in our spiritual venture. Blessings are important too. Tavayogi mentions that effort onlybrings us as far as the second chakra. From there the Siddhas will have to assists us. They take hold of us andlead us. Thavathiru Rangaraja Desiga Swamigal mentions that the Siddhas will take control of our prana and leadit from then on.The living Guru will guide us on the do‘s and do not‘s. These advices will help us first to become a better personand an ideal human being. This is a very important component. Pathanjali lists this as yama and niyama in thevery beginning of his yoga sutras. The living Guru teaches us proper rituals and prayers to invoke the Siddhasand the Gods. It is important that we get blessings from our parents, those living around us, the Siddhas, theGods, Devas and Gurus too. The living Guru grooms us to evolve into the object that we had captured in ourheart‘s chamber. The Guru fans the little spark that was ignited in us through our earlier devotion and search.God, the Siddhas and the living Guru cushion us from dangers, aid in our progress, slowly but surely, absorbingthe energy released from within us, controlling it and releasing it in amounts that do not harm others and us.This happens so gently that we do not realize the changes that are taking place in us until the Guru makes usaware. In Swami Muktananda‘s words, ―Our outlook changes and we begin to see everything around us throughnew eyes.‖Paul Zweig says the disciple‘s obedience and service becomes the key that unlocks for him the Guru‘sknowledge. Then we are granted access to the secrets that have been passed on from Guru to student. Withcontinuous practice on our part, the grace of the Siddhas and God, blessings of our parents and the living Guru,the aspirant attains the level of his Guru and himself becomes a Guru.Nevertheless, the first step has to be taken and initiated by the aspirant where then starts a New Beginning.
  • 182. 182CHAPTER 6 A NEW BEGINNINGThe Start of a JourneyThe nadi could tell one‘s past, present and future. Further revelations are made if he sincerely follows theinstructions faithfully to the very word. Once the atonement for his mistakes is performed, a new leaf starts. TheSiddhas start to guide him according to their vision and mission. When he surrenders unto them, they take holdof him and there starts a new chapter in his life. If before he had peered into the four chapters namely the Pothukaandam, karma kaandam, parikaram kaandam and Gnana kaandam, now they reveal the Aasi kaandam and to somethe jeeva kaandam.It amazes me even now to think how my life took a turn around after I saw the nadi. The path I was to take wasrevealed to me through the reading of the nadi. Thus started a beautiful relationship with the Siddhas!I sincerely followed the nadi to the letter. Since 2002 and the present day (March 2013) I have seen the nadiforty-six times. What was the necessity to see the nadi so many times, you might wonder?The nadi for me has been: a guide to fulfill a mission; has advice from the Siddhas who have treaded the path totruth; reveals the past karma and mentions ways to remove/reduce them; forewarns against creating morekarma; has been a good tool for motivation; and is a means of communications from the Siddhas. The nadireading made known the possibilities in spiritual realization that was open and available. The choice was alsogiven, whether to pursue in the direction laid out in those nadi readings, or to turn a deaf ear and go the otherway.When I was brought to Supramania Swami of Tiruvannamalai on the pretext of reading the astrological chartsfor my daughter, I instead ended meeting my first Guru. Thus started a beautiful relationship between a Guruand disciple!When I followed the call to meet Tavayogi Thangarasan Adigal of the Sri Agathiyar Gnana Peedham of Kallarhe took me in as a disciple too. When I decided to meet Tavayogi again as instructed in the nadi, the night of thenadi reading in 2005, the previous reading was erased mysteriously and replaced with another reading, whichtook me on a new path - the path of my Guru Tavayogi Thangarasan Adigal. Thus started another beautifulrelationship between a Guru and disciple! In short, reading the nadi, meeting Supramania Swami and theappearance of Tavayogi in my life changed my fate! Let us look at the Prelude to the Journey first.
  • 183. 183CHAPTER 7 PRELUDE TO THE JOURNEYPrelude to the JourneyIn the book YOGI RAMSURATKUMAR - THE MYSTERY OF BECOMING GOD by Olga Ammannpublished by Yogi Ramsuratkumar Bhavan, Mauritius, 2008, (Ammann, Yogi Ramsuratkumar - The Mystery ofBecoming God, 2008) the author states,―The meaning and the aim of existence must be the search for the divine. Onethat enables the individual to take the supreme decision of his or her life: to leaveall behind and go in search of God.‖My mother told me that as a child I used to fall sick often. Once when I was a few months old, I was havingpurging badly. My parents had lost two children for the same reasons, feared for me.Therefore, when the doctors could not bring relief to me, they took me to our neighbor of that time - a Chinesemedium. I was attended to by the medium who asked that I be given away in adoption to the Gods. My parentsagreed without hesitation so long as the medium could save me. Therefore, it was that I was saved and had aGodfather looking over my shoulders from then on. 69Since then until I was thirteen years of age, I was taken to this medium for treatment in the event I fell sick. Themedium used to go into a trance in front of his altar, hitting his back with the blunt edge of a sword and wouldthen dispense his medicine, which was a strip of yellow paper, written with certain Chinese characters. He wouldlight up the strip of paper and drop the ashes into a glass of water and the concoction was given to me to drinkafter which I would be cured. The first time I ever stepped into a government hospital was when a dog bit meand fearing I could contract rabies I was asked to seek medical attention at the hospital.I was having a problem-free life as a kid where everything was taken care of as I was the second youngest in afamily of seven. Nobody expected much from me. There was a period in my life where I frequented all theIndian temples in those places that I had stayed. I was also engaged in aggressive worship at home in the early69This reality actually dawned on me later in my life and was confirmed by various happenings on numerous other occasions.
  • 184. 184hours of the morning and at sundown. This was the time where I had dreams upon dreams of Hindu Gods andGoddesses. Most of the time I could not comprehend them.Once when I was in my twenties I stopped over to offer prayers to my Godfather at a Chinese temple. Here Ihad the opportunity to peek into the future by way of shaking an open cylindrical can of sticks with numbers onthem. The stick that dropped out of the can was counter referred to with a huge book of fortune telling. Thecorresponding number in the book stated that I had numerous friends. The Chinese medium explained that itmeant that the Gods and Saints were constantly looking over my shoulders, ever protecting him.A palm reader told me once that the presence of a parallel line close to my lifeline on my right palm was anindication that the Gods were ever protecting me.This belief was later strengthened when I read my life‘s prediction written on the nadi in December of 2002.All the reading and temple worship could not enlighten me but instead made me more confused. All literatureon religion got me nowhere. They confused me further rather than clarify matters. Then it finally dawned on methat no amount of searching would reveal the truth – you only search because you have not reached thedestination. I stopped searching then.Sethu from my office passed me a cassette containing songs from the TIRUARUTPA. Ramalinga Adigal wrotethe TIRUARUTPA. After listening to these songs sung by Malaiyur Sada Shivam, I was attracted to theteachings of Ramalinga Adigal. Ramalinga Adigal lived only as recent as the nineteen century (5 October 1823 to30 January 1874). He performed the same miracle of disappearing into thin air just like some of the Nayanmarwho lived in the 9th and 10th century. Ramalinga Adigal performed this miracle just slightly more than a centuryback! I had to know more about this Siddha. Thus started a beautiful relationship with Ramalinga Adigal!Now for the First Mile.
  • 185. 185CHAPTER 8 THE FIRST MILEReceiving Sacred MantraIt was 4 pm on a Saturday afternoon on 6 October 2001 when my nephew, Thayalan came over to my houseand passed on a mantra. He asked me not to question the source but he had been instructed to pass me themantra. He reminded me that whatever was said to me in the room was just for me and no one else shouldknow. Thayalan has revealed the source, since then. I could narrate this incident now. He asked that I sit infront of the altar facing him and the east. He sat crossed-legged, shut his eye, and went into a meditative state.His body shook and he spoke, asking me to repeat the mantra thrice – ―Om Namoh Bhagavathe VasudevayaNamaha‖. I needed to meditate on this mantra in preparation to meet my Guru. I was told my longing for aGuru was to be realized. He asked me to get a rosary and start chanting this mantra immediately. Therefore,started on this teecha mantra that same evening.It was only on 24 December 2005 that Thayalan revealed the source of this message. He told me the mantra wasfrom the Devis who accompany his Parama Guru Gopal Pillai. They delivered the mantra on the instruction ofAgathiyar.I happened to come across this mantra being mentioned in an article on the net. It was an extract from anEnglish translation of KRIYA YOGA VIJNAN - THE SCIENCE OF KRIYA YOGA, (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 apranayama and the basis is the Vasudeva mantra. The Sastras have propoundedthat the Vasudeva mantra is an omniscient mantra. When a sadhaka startscomprehending his awareness as one with the mantra then he becomesomniscient himself. Then his attainment shall be – ―I am this omniscientVasudeva‖. In the Gita it is stated in the very last of all births, the man ofwisdom worships me, realizing that all is Vasudeva. Rare indeed is the soul. Thendo namaskar to the self.‖In THE HIDDEN MYSTERIES OF KUNDALINI (Gopalan R. V.)Written by R Venu Gopalan, the authorexplains that this mantra is recited for balancing the Vishnu Granti.―This is the Maha mantra of Lord Krishna. Its benefits are as follows: The nadisof the heart chakra is cleansed. It balances the heart chakra. Continuous practiceof this meditation on this mantra helps in purification of the thinking process. It
  • 186. 186also helps in dissolving all the past karmic deeds for a better future. The VishnuGranti adds obstructions for the sadhaka keeping one under the wraps ofattachment, 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 initiatedDhruva into the mysteries of yoga and meditation leading to Samadhi. Naradar taught Dhruva the practice ofpranayama by inhaling, exhaling, and holding the breath. He taught Dhruva to overcome thought fluctuationswith the help of breath control. Naradar also taught Dhruva to meditate on Vishnu in the sanctuary of his heartrepeating the Lord‘s name mentally and offer prayers and worship. He advised Dhruva to go to Madhuvana fortapas because it was a sacred place where vibrations prevailed, which would help him in his sadhana andSamadhi. I was advised through the nadi by Agathiyar to visit various pilgrimage spots and to experience thepresence of the Siddhas. My Guru, Tavayogi Thangarasan Adigal revealed to me a similar Pranayama practicelater in Kallar.On the 15th, Thayalan came over with another set of mantra for the forthcoming Navarathri prayers. On the17th, I started the Surya Gayathri Mantra and prayers to Durga. On the 26th, Thayalan gave me a further twomantra over the phone to be recited on the 10thday of Navarathri. After a year into reciting this mantra, by hisgrace, I am blessed to read my nadi! I thread the Second Mile.
  • 187. 187CHAPTER 9 THE SECOND MILEReading the NadiShivabalan70 remembers how as a six year old, he was dragged by his uncle to the Vaitheeswaran Temple inIndia to have his nadi read. Later his uncle, who used to collect fingerprints of relatives and friends and seektheir nadi in India, decided to bring these nadi readers to Malaysia.Following in the footsteps of his uncle Shivabalan brought in Senthilkumar from India to read the nadi.On 27 November 2002, Senthilkumar searched for the nadi pertaining to events and personalities in my lifetime.He asked me many questions while reading from the nadi leaves and I was only supposed to answer ―yes‖ or―no‖. Until and unless I agreed the particulars given in the nadi were related to me, the reader moved on to thenext leaf. I realized then that it was I who chose the nadi and that the reader did not pick it for me norconvinced me that it was mine. I had to be very attentive and make sure I picked the right nadi. I do not want topick someone else‘s nadi and have the prediction go wrong. It is a long and tiring process indeed for both thereader and me. However, my curiosity to learn what the Siddhas have to say about me kept me on the edge ofmy seat.There was one nadi that I thought was mine. It turned out that all the other details except my wife‘s name weretrue. Senthilkumar told me it was not my nadi. I was puzzled though. So was there another individual of thesame identity as me but married to another woman?After looking through three bundles of nadi and questioning me for some time, Senthilkumar could not locate areading that described me. I was asked to come back in two weeks‘ time for he told me he could only lookthrough a maximum of three bundles of nadi at any one particular time.On 11 December 2002, going through the same pace and trend of questioning, I found a relevant andcorresponding nadi in the very first bundle itself. The nadi revealed my father‘s name, my mother‘s names, thenumber of siblings and my career. I accepted it as mine. I was told to come back for the full reading of the nadianother day.70Shivabalan now runs an orphanage called Agathiyan Shelter in Malaysia - editor
  • 188. 188On 14 December 2002, the full reading of the nadi took place. I was told that the Siddha Agathiyar wrote thenadi. I was both excited and apprehensive not knowing what was in store for me. I sat in awe as the nadi wasread to me. The Pothu kaandam, karma kaandam and parikaram kaandam were read out.The Pothu kaandam mentioned about me, my family, my career and what to expect until my last days.The karma kaandam spoke about my past life. I came to learn about karma and its cause and effects and its holdon an individual then.The Parikaara kaandam laid out ways in which I could lessen the effects of my karma.Generally, Pothu kaandam, karma kaandam and parikaram kaandam are read for all seekers. Shivabalanrequested that I see the Gnana kaandam too. Although the Gnana kaandam was not available to everyone,Shivabalan told me to try it. I was in luck again. There was a Gnana kaandam for me. It dictated my spiritualpath. According to the Gnana Kaandam, I had to worship Lord Shiva, Lord Vinayagar, Agathiyar, and theeighteen Siddhas. I knew who Agathiyar was, having seen the Tamil movie on him. However, who were therests of the Siddhas? The worship of Siddhas was something new. I asked of Senthilkumar if he could elaborateon the prayers for these Siddhas. He immediately gave me a booklet on the worship of Siddhas, SIDDHARPOTRI PAADALGAL compiled by Thavathiru Rangaraja Desiga Swamigal of the Agathiyar SanmaargaSangam in Ongarakudil, Turaiyur, Tamilnadu. He also handed me a leaflet pertaining to the construction ofAgathiyar Temple by Thaai Veedu Thangarasan of the Sri Agathiyar Gnana Peedham Thirukovil in Kallar,Coimbatore, Tamilnadu. Shivabalan gave me a painting of Agathiyar to aid in my prayers.On that day in 2002, I was introduced to the nadi, Agathiyar and the Siddhas, Rangaraja Desiga Swamigal71andTavayogi Thangarasan Adigal72.My journey had begun. I had taken the first step on the path of the Siddhas73which I come upon on the Third Mile.71http://www.agathiar.org/72http://indianheartbeat.wix.com/tavayogi73http://indianheartbeat.wix.com/agathiyan
  • 189. 189CHAPTER 10 THE THIRD MILEJourneying Through Mysterious India Seeking My First GuruOne of the atonements or Parikaram was Nadiku Dhaanam, which was paying homage to the authors of the nadi– the Siddhas. On 19 December 2002, I offered my respects to the Siddhas and their agent – the nadi GuruSenthilkumar. Senthilkumar performed a prayer for 131 Siddhas beginning with Agathiyar. After completingthree atonements in the temples in Malaysia, I left for India to complete the rests of the atonements thefollowing year in 2003.My Maiden Pilgrimage to IndiaI was to conduct atonements at Utamar Temple, Palur Sani Temple, and Tiru Aanaikaval Temple, all in Trichi.Besides that, I was asked to worship at the five elemental temples of Shiva, namely Kalahasti Temple in AndhraPradesh, Egambareswarar Temple in Kanchipuram, Tillai Nadaraja Temple in Chidambaram, and TiruAanaikaval Temple in Trichi (already mentioned) and to go around the sacred hill (girivalam) of Tiruvannamalaiduring a full moon. I was also instructed to worship at Palani Murugan and Bhogar‘s Temple.DeparturePrior to seeing the nadi, I had neither idea nor intention to go to India. I planned to go in December 2003 forthe Kartigai Deepam festival but opted to go earlier, since the crowd would be tremendous during the deepamfestival. Then I planned to go in April, but decided otherwise on the advice of my brother that it would beextremely hot then. I finally left for India on 31 August 2003. I checked in at the Kuala Lumpur InternationalAirport at 10.30 pm on 31 August 2003. The plane took off at 11.15 pm. Dhanu from Andhra whom I becameacquainted with on board the plane kept me company with his talked about his Guru, Swami Ramachandra andhis mission in Chennai.Arrival in ChennaiOn arrival at Meenambakkam Airport in Chennai, Tamilnadu, India, Devendran - my appointed driver - waswaiting on me. He spotted me. I spotted the name card he was carrying. He told me later that another driverRaji was to fetch and accompany me throughout my journey in India but he had taken ill suddenly. I came torealize that the switch was all for a purpose, for Devendran was destined to take me to meet my first Guru,Supramania Swami later.
  • 190. 190Dhaksanamurthi, my travel agent in Malaysia, was waiting for my arrival at the Sindoori Hotel in Chennai. Hetold me Vinayagar Chathurthi, the day I traveled to India, was an auspicious day to travel, as it was customaryfor Indians to plan travel on this day.Day 1 - Paying My Respects to Lord VengadasalapathiI started the day having breakfast with Dhaksanamurthi opposite the hotel. After exchanging the currency I hadbrought with me, he asked to be dropped off at the local bus depot at Egmore. Although I did not have anyatonement to be done at Tirumalai Vengadesa Temple in Tirupathi, Andra Pradesh, Dhaksanamurthi hadincluded it in the itinerary. Devendran and I left for at 9.30 am. We reached the Andra border at 12 noon. AsDevendran was getting the papers sorted at the security post to enter the state of Andra, a sadhu walked towardsthe car. He stood by my open window, chanting Lord Murugan‘s name. I gave him some money, which hehappily accepted and walked back to a tent pitched up some distance away along the road. Further, up along theroad a small group of devotees stopped our car and asked for donations for the Vinayagar Chathurthicelebrations. At 2.30 pm, we were at Varasidhi Vinayagar Temple at the foothills of Tirumalai. We reached thehilltop temple at 3.10 pm. Devendran purchased a couple of special passes for INR1000 to have a quickDarshan of Tirupathi Vengadesa without having to queue for hours. What happens when you pay is that you cutthe existing queue and waiting time. Yet we had to wait in line for 1 ½ hours before we had a view of LordVengadesa, which could otherwise take days I was told. Devendran and I started queuing up at 3.30 pm and theLord‘s audience was over at 5 pm. It was a beautiful Darshan although only for a few moments.KalahastiWe left for Kalahasti, also in Andra Pradesh at 6 pm reaching the hotel at 7.45 pm. After checking in,Devendran and I walked over to the Kalahasteeswarer Temple nearby. This was one of the Pancha BoothaStalam of Lord Shiva that I was asked to visit.That night at the hotel, I suddenly felt alone. Here was I heeding Agathiyar‘s words. I had made this pilgrimagealone. Where was he?I was also disturbed. Had I to pay at each temple for entrance fees, parking fees, fees for special queues, etc.?Why did we need to pay to see the Gods? Only then did I realize how easy it was to pray at the temples inMalaysia. It was free of charge. Was this how it was going to be for the rests of my journey?
  • 191. 191Day 2 - Lord Nadaraja Draws Me into His Chambers at Egambareswarar TempleThe next day, 2 September 2003, I visited the Kalahasteeswarer Temple again, this time alone. I was there from6 am to 8 am. When I finally decided to return to the hotel, I came round the temple complex a couple of timeslooking for the exit only to find one exit which somehow I thought was not similar to the one I had entered.Eventually I asked the security guard but was told that that was the only way in and out of the temple complex.As I stepped out into the open through that exit, I realized I had entered through this entrance and that I wasdisorientated and could not find my bearings back there. It was almost 8 am now and Devendran had begun toworry about me.TirutaniAt 8.15 am, we left for Tirutani reaching the Tirutani Murugan Temple at 10.20 am. Darshan was only possibleat 11.10 am since the temple was closed to public for a ‗private‘ prayer. We lined up and waited. RamalingaAdigal had sung numerous hymns on Lord Murugan at Tirutani. This temple grounds was the place of birth ofmy Guru, Supramania Swami.At 11.50 am we started for Kanchipuram reaching the town at 1 pm., Devendran convinced me to take a tour ofthe cottage industries of Kanchipuram. I witnessed the process of weaving silk sarees, while waiting for thetemples to be reopened to the public at 4 pm. Temples in India are closed from 12 noon to 4 pm.After purchasing a couple of Kanchipuram sarees from the factory outlet, we realized the car had a puncture.Devendran got busy replacing the tires.KanchipuramDhaksanamurthi and the local tour agent in India Mahendren came over to my hotel at 4.15 pm. At 5.30 pm, Iwas at the Kanchi Kamatchi Temple with Dhaksanamurthi, Mahendren and Devendran. There was a slightdrizzle as we came round the temple grounds. I had a beautiful view of Goddess Kanchi Kamatchi. She wasextremely beautiful.Devendran and Mahendren dropped me at the Egambareswarar Temple. This was another of the Pancha Stalamthat I had to see. The main sanctum was packed with people witnessing a ‗private prayers‘. The atmosphere wasextremely noisy. I decided to pray elsewhere. As I came around, I came across a huge chamber on my left. As Istopped at the entrance to the chamber to have a look, I saw a huge and majestic statue of Lord Nadarajawithin. A young priest who stood at its entrance quickly ushered me into the chamber. He walked briskly aheadof me and lighted the camphor. As I stepped inside this magnificent chamber, I felt I had stepped into another
  • 192. 192world and plane; another space and time; an entirely different atmosphere. I could feel a strong vibration comeover me. Was this the bliss that is often mentioned by the yogis and Gurus I wondered later? The young prieststarted chanting as he showed the sacred flame. I stood in front of Lord Nadaraja, at close proximity, amazed,astonished and emotionally shaken up, tears pouring down the cheeks, and eventually broke into a loud cry. Ihad my Lord all to myself at that moment. Everything else stood still! Eventually I became composed, thankedthe priest and made my way out of that mesmerizing and eccentric chamber of Lord Nadaraja.Further down the corridor I was invited by an elderly couple to sit and watch with them the bathing ritual orAbhisegam to Goddess Kali. Later I saw Abhisegam performed on Lord Egambareswarar too. I was at thisamazing temple from 6 pm to 7 pm.It was already nightfall as we left for Kumara Kottam Murugan Temple also in Kanchipuram. I noticed a marblestatue of Ramalinga Adigal here.Day 3 –Vadalur andSatya Gnana SabhaAt 5.30 am, on Wednesday, 3 September, we left for Melmaruvathur Athi Parasakthi temple. Dhaksanamurthiincluded this temple in my tour since he had helped build this temple as a student in India. Devendran andMahendren dropped me at the temple at 7.30 am. The attendants only gave me a minute or so at the Goddesssanctum.7.50 am we left for Vadalur arriving at Satya Gnana Sabai at 10.30 am. I had very much wanted to be come toVadalur, after reading about the amazing Siddha, Ramalinga Adigal.Devendran and Mahendren waited on me as I took to discover the mansion temple that Ramalinga Adigal hadenvisioned and built. As prayers were only conducted three times a day (and lasted half an hour each time), I hadPhoto 6 Ramalinga Adigal’s Sathya Gnana Sabai in Vadalur
  • 193. 193to wait for the next prayer between 11.45 am and noon. The priest came in at 11.45 am. He opened a door to lethim inside and stayed inside for some time. Then he emerged to open the huge timber door to the sanctum toexpose a black curtain drawn closed. As the flame from the camphor was shown to this curtain, devoteesgathered quickly to witness this brief ceremony. Some of them the ―Arutperunjhoti Mantra‖. That was that.There was neither interaction nor eye contact between the priest and the devotees.All seven curtains in this temple were drawn aside to reveal the Jothi that Ramalinga Adigal had placed in theinnermost sanctum only on Thaipusam and Adi Amavasai each year.I whispered to a devotee that I intended to make a donation and she brought me to the administrative office. Iwas disappointed with the attitude of the official at the office. As we left the temple grounds, people crowdedaround the car asking for alms. I was disappointed with the management and sad on seeing the fate of thesepeople.We drove a short distance to Sidhivalagam Thirumaligai in Mettukuppam. Ramalinga Adigal walked into a roomin this building and had his disciples lock him in from the outside only to expose an empty room whenGovernment officials forced his disciples to open the room later!Bhuvanagiri and the Birth Place of Saint RaghavendraAt 2.40 pm, I stopped at Bhuvanagiri, birthplace of Swami Raghavendra as my brother-in-law Arumugam andsister Ambi had requested I try to visit the Swami‘s home now a shrine. Unfortunately, the building was closedfor renovation. Nevertheless, I managed to steal a peek of the image of the Swami through the grilled doorway.Chidambaram and the Temple Of Tillai NadarajaAt 3 pm, I arrived in Chidambaram. As the Tillai Nadaraja temple was closed, we adjourned to the Tillai KaliTemple, which was some distance away. At 4 pm, Devendran and Mahendren dropped me off at the TillaiNadaraja Temple. On my return to Malaysia, I read in the net that one should visit the Kali Temple first beforeTillai Nadaraja Temple. Therefore, it happens I was guided right.I was at Tillai from 4.40 pm to 6.10 pm. I was disappointed at the behavior and attitude of the priests. With noother option, I stomached the ways of these priests and conducted the prayers at the Adi Lingam sanctum. Iwalked out of this temple disgusted. I told myself I was not coming back to this temple.
  • 194. 194VaitheeswaramWe continued to Vaitheeswaram where I checked in at 7.30 pm at a hotel within walking distance from thefamed Vaitheeswaran Temple. I walked to the temple. Devendran had warned me of locals who would offerthemselves as tourist guides for a fee. It turned out to be true. At 8.40 pm, the huge doors to the temple wereclosed for the night.Day 4 – Tiruvenkadu and the Temple Of BuddhanThursday, 4thSeptember 2003, I left for the Tiruvenkadu Temple at 6.40 am. Shivabalan recommended that Iinclude this temple in my tour of temples and instructed me on the kriya to perform at this temple.Keelaaperampalam and the Temple Of KethuAt 9.25 am, we left for the Kethu temple at Keelaaperampalam and came across the Mallava RishilingamTemple, also known as the Pathinathar Temple. There was a shrine for Siddha Pathinathar here.Mayil AduthuraiAt 10.10 am, we left for Mayil Aduthurai Temple at Mayavaram.Suryanar TempleWe arrived at the Suryanar Temple in Mayil Aduthurai in the scorching heat of the afternoon, at exactly 12noon. I had been advised against giving alms to the poor on this pilgrimage by my brother who had the bitterexperience of having to ward off large groups of these beggars who turned up once they see a foreigner orvisitor giving donations when he was in India earlier. Shivabalan had particularly mentioned to me to be wary ofbeggars in the guise of sadhu‘s especially at this temple. So taking heed of their advice, I left the grounds of thetemple hurriedly when a woman came after me asking for alms followed by a disfigured man. This couple, as ifthey could read my mind, called out after me, ―There is only two of us - please donate‖. True enough no onewas around in the immediate grounds of the temple. I dipped my hands into my pockets and handed whatevercash I had then to the woman who happily went away with her partner. Who could they possibly be?TiruvidaimaruturWe made it just in time to pray at Tiruvidaimarutur Amman Temple. The Shiva Temple though was alreadyclosed for the afternoon.
  • 195. 195Kumbakonam-Swamimalai-TiruvalanchuliAt 12.50 pm, we left for Kumbakonam. We spent the afternoon as guests in Thomas‘s parent‘s home, myneighbor in Malaysia. We were at the Adi Kumbheshawara Temple between 5.10 pm to 5.50 pm; at SwamimalaiMurugan Temple from 6.10 pm to 6.40 pm., Night had set in as we continued to Tiruvalanchuli Shiva andVinayagar Temples. At 7.20 pm, we started for Tanjore and checked in at a hotel.Rajarajacholan’s Famed Breehadeshwarar Temple in TanjoreSeven am, 5 September 2003, we visited the Breehadeshwarar Temple in Tanjore. Besides the main Shivasanctum, there was a shrine for Siddha Karuvurar located at the back of the temple.Trichi and My ParikaramsI was off to Trichi at 9.15 am to perform the parikaram. On the way, we stopped on the insistence ofDevendran to watch how the villages made pottery. We continued at 11 am for Utamar Temple. We reached thetemple at 12.50 pm. Devendran went in to enquire if there were any priests who could be of assistance inadvising me on how to go about doing this parikaram as the nadi only mentioned that I donate to three Brahminpriests at this temple. Then as if God sent, Devendran appears with a priest willing to guide us at this templeand at the Tiru Anaikaval Shiva Temple too. The priest advised that we get to Tiru Aanaikaval Temple first, andfast too before, they closed for lunch break, and to come back to Utamar Temple in the evening for theparikaram.Day 5 – Guided Tour At Tiru Aanaikaval From Hanuman?At Tiru Anaikaval Temple, he advised me on what to purchase. He used his contacts at the temple to opendoors that were closed. Lord Vinayagar‘s chambers were closed after 12 noon, as was usual in most parts ofIndia. He had it opened for me. He called out, ―You are the one to do the prayer,‖ to an elderly priest who wassquatted at a corner amongst others. I had the privilege to enter the main sanctum and be shown the lingamwhich was partially submerged in water.After the elderly priest conducted the prayers, I fell at the feet of the elderly priest for his blessing. As I pickedmyself up, I realized the priests from Utamar Temple, the temple caretaker and Devendran too, fell at thepriest‘s feet following my gesture. The priest from Utamar Temple insisted the elderly priest should conduct theprayers at the Lord Dhaksanamurthi sanctum too. After the elderly priest left, I broke down at LordDhakshanamurthi‘s sanctum. I suppose I must have cried aloud to the amazement of my newfound friends, forthe caretaker of the temple tried to console me. I heard the priest from Utamar Temple say, ―Let Him Be, Let
  • 196. 196Him Cry.‖ After a while, I picked myself up and we adjourned to feed the poor, a cow, and an elephant on theadvice of the priest from Utamar Temple.I was literally pushed or shoved from one shrine to another, by this wonderful group of people, the elderlypriest, the priests from Utamar Temple, the temple caretaker and Devendran, performing each prayer to theutmost satisfaction.The priest whom we picked up at Utamar Temple insisted that I dropped him off at a location that he chose. Hedid not want me to send him back to the Utamar Temple saying he had errands to run. After handing him thefirst of three offerings I had to give away at Utamar Temple at his chosen spot, we drove off. I chanced to lookback to realize that we had dropped him off at a Hanuman temple! I did not see him again at Utamar Templethat evening when I was there performing the parikaram! Why did he get down at the Hanuman temple? Whodid come in the guise of the priest and showed me around? Was it Siddha Hanuman who accompanied me atTiru Aanaikaval and with that much speeds and velocity practically shoving me from one shrine to another?Who else but the son of Vayu could perform such a feat?At 2.55 pm, we drove to Turaiyur to meet Rangaraja Desiga Swamigal hoping to be back in time for the prayersat Utamar Temple. We stopped at Samayapuram Mariamman Temple at 3.15 pm.Meeting Thavathiru Rangaraja Desiga Swamigal of OngarakudilPhoto 7 Thavathiru Rangaraja Desiga Swamigal at presentWe left for Turaiyur at 3.40 pm hoping to get a Darshan and blessings of Rangaraja Desiga Swamigal, founder,and patron of the Sri Agathiar Sanmaarga Sangam, at Ongarakudil, Turaiyur. I specifically wanted to come here.We reached his ashram at 5 pm. Nadaraja happily welcomed me. He was the one managing this establishment.Photo 8 Swamigal when I met him in 2003
  • 197. 197On hearing that I was from Malaysia, he was overjoyed. He had very high respects for Malaysians. He said, ―Allthese is possible because of you Malaysians,‖ pointing to all the structures and facilities put up with donationsfrom Malaysians. I enquired if I could see the Swami. I was told he would be coming in a short while for theevening prayers at 6.30 pm and that I could see him then.While I waited, I was served tea. After a while Nadaraja, told me Swami was coming down to meet a couple ofbusinessperson. I would be able to meet the Swami after they left. However, before I met Swami, Nadaraja tookme around to view all the facilities that they had at the ashram. As he ended the tour of the office, kitchen, andstores and other related buildings, he gasped aloud to find that the two visitors had left. He hurried me along toa building, praying that Swami should still be around to see me. Moreover, to our joy, there was Swami seatedalone on the floor in one corner of that small room. There was an aid standing at the doorway to another room.I entered the room and prostrated in front of Swami. Devendran followed too. Nadaraja introduced me toSwami. Swami talked cheerfully about Kuala Lumpur and enquired from Devendran about my arrangement totour India. I never expected to have an audience with Swami one to one. I asked that he bless me. He did notreply. Fearing he might not have heard me, I asked again. There was no reply. I asked him thrice. Finally, hereplied that coming to Ongarakudil in itself was a blessing. I did not know how to receive his answer then.I told myself there could be many reasons for Swami not to bless me as did the other Gurus. I began to questionmyself if I was not worthy enough to receive his blessings. I had high regards for the Swami as his nadirevelations was published by his organization, carried praises for the Swami from the Siddhas. He was said to bethe avatar of Ramalinga Adigal.7474Muralitharan Saminathan passed on to me what he heard on the radio. Siddha Avvai, it seems, had cautioned those who were into meditation to refrain from cursingothers, and to my surprise, to refrain from blessing others too. It seems the strength of spiritual practice (tava valimai) would reduce by doing both.Andrew Harvey in HIDDEN JOURNEY-A SPIRITUAL AWAKENING (Harvey, 1992) asks Mother Meera (His Guru) ―Can I receive your light?‖ and she replies―You are receiving it. One day you will see it.‖Eventually Agathiyar reveals five years later in the nadi reading, on 19thAugust 2008 the greatness of Thavathiru Rangaraja Desiga Swamigal and tells me I was not readyfor the meeting during my first visit to see him. Agathiyar encouraged me to meet the Swami now.Upon returning to Malaysia, I narrated my visit to Ongarakudil and having the audience with Swami to his devotees at the Sri Agathiar Sanmaarga Sangam in Dengkil,they were surprised that I was allowed to see Swami with ease and in private too. I was told the organization had laid certain rules to restrict the inflow of devoteescoming to see Swami, which was taking much of Swami‘s time and hindering his meditation. In addition, those devotees were required to bring along fruits and flowersthat were customary when visiting Swamis and cash of INR1, 000. I understood later upon reading the nadi revelations of the Swami published by this organization, thatit was the Siddhas directive to lay down these instructions to aspiring devotees who wanted to have a darshan of the Swami.It did not occur to me to bring these offerings nor did Nadarajah enlighten me on the procedures. I suppose I was destined to meet the Swami.
  • 198. 198Nadaraja invited me to stay overnight but I had to turn down his requests because of prior arrangements to doparikaram back at the Utamar Temple.Brahmaharti and SangkalpaI started back to Utamar Temple at 5.45 pm to perform the next parikaram – prayers to Lord Brahma, LordVishnu and Lord Shiva and donations to another two Brahmin priests.Day 6 – Appeasing Saturn8 am, 6 September 2003, and I am off to Palur Navagraha Temple to perform parikaram at Sani Bhagavan‘ssanctum. The uniqueness of this Navagraha Temple is that all the planets are with their consorts here. Onenquiring what I should do, the priest ask that I donate sesame oil and silk cloth for the nine planets. At 8.20am, I am back at Trichi to purchase the items for the prayers as suggested by the priest. We rush back to thetemple. Abhisegam was done at 10 am.Then I was off to Sri Rangam Temple. It was just as crowded as Tirupathi. I could not enter the main chamberto see Lord Ranganathar due to the crowd. Instead, I spent some time at the Ambal shrine where prayers weregoing on.As I was about to get into the car and drive away from Sri Rangam a holy man with a long white beard, long hairthat was tied up neatly, and dressed in a white vesti, appeared beside me from out of nowhere. He was fair,merry, and cheerful. He started blessing me, ―You shall be fine.‖ He spoke fine English and Tamil. I bent totouch his feet, asked if he had eaten, and gave him a token before I bid farewell to him. Therefore, who was theperson who appeared out of nowhere to bless me?2 pm, I start back to the hotel that was in the outskirts of town. Feeling rather bored at the hotel, I woke upDevendran who was having an afternoon nap and ask that he drive me into town.I shopped the streets of Trichi for books from four to five in the evening.Devendran accompanied me as we started climbing the flight of stairs up to the Rock Fort where theUchipillaiyaar Temple and Tayumana Swami Temple was located. The electricity supply was interrupted incertain portions of this Rock Fort Temple while I was here. However, I did not mind because it was an unusualexperience, praying and moving around in the dark. It was a beautiful view from up here. I left for the hotel at7.30 pm.
  • 199. 199Day 7 – Palani and Twilight Zone5.30 am, 7 September 2003 I left for Palani a day earlier than scheduled. I reached the foot of the hillock at 8.50am. After a brief drive around the hill, Devendran dropped me off at the entrance to the Tiru AvinankudiTemple. Tavayogi later told me when he accompanied me to Tiru Avinankudi that this was the temple thosedays where Siddha Bhogar had lived and meditated. Bhogar only moved to the hill temple later. He alsomentioned that another Siddha, Konganar had prayed and meditated on Lord Murugan at Tirumalai, now thefamed Vengadasalapathi temple in Tirupathi.After prayers at Tiru Avinankudi temple, I started for the hill temple. After having taken only a few steps, I justcould not move my legs any more. They were extremely heavy as if rooted to the ground. I had to force myselfto lift my legs. The heart was pumping hard. I was gasping for air. I pushed myself determined to scale the hill. Ihad to break the climb though, stopping every few minutes. I eventually reached the top of the hill. On reachingthe top, I was dizzy and had to sit. I dropped my belongings and leaned against the wall of one of the stalls thatwere lined up. As I sat there, I was sweating profusely on the verge of fainting. The throat was extremelyparched and dry. As I opened my eyes all was bright and white. I could hear the crowd and see silhouettes ofpeople moving along. I had no problem climbing the 272 steps at Batu Caves. Neither did I have problemclimbing the numerous steps in the Gua Tempurung Caves back home prior to this trip. So why could not Iclimb Palani Hill?Having regained my composure after some time, I stood up. I continued my way to Palani Murugan‘s chambers.I stood in row to have the Darshan of Lord Murugan.Leaving the Lord‘s chambers, I followed the crowd ahead of me. I then came upon another room where therewere four Brahmin priests. I enquired if it was Siddha Bhogar‘s samadhi and they nodded. I entered and stood inprayer while one of the priests showed the flame. One of the four priests, a young man, reached for a tumbleron top of a closet in the room and handed it to me saying it was Abhisegam milk. I drank the milk. I took theopportunity to sit for a while here, as there were no devotees around. Upon opening my eyes, I noticed thepriest was still there in front of me, this time holding some flowers and vibhuti in his hand. He gave them to me.I took leave thanking him silently. I was alone with these four priests at Siddha Bhogar‘s Samadhi for some timewithout any disturbances from the public. Now where did all the people in front of me and those behind me go?I came out of Siddha Bhogar‘s chamber in a daze, not comprehending what had just happened back there. Iwalked around the temple grounds still in a daze but with a heart that was full, brimming with joy. Agathiyarreveals what took place at Palani later on 19 August 2005.
  • 200. 200I finally left the premises and found my way to the car at the foothill at 11 am. I was back at the hotel in Trichiat 2.40 pm.Day 8 – Revisiting My Roots8 September 2003, I had a day without any activity as we had covered all there was to be seen earlier thanplanned. Therefore, Devendran suggested I visit my late father‘s village Kilsevalpatti in Putukkottai -Shivagangai district. I started for my father‘s village at 7.20 am.ViralimalaiWe stopped at Viralimalai Murugan Temple where spectacular sight awaited me - flocks of peacock roamingfreely in the wild.Kundrakudi – Pillaiyaar Patti8.50 am, I was at Kundrakudi Shanmuganathar Temple located on a small hillock.11.40 am, I was at Pillaiyaar Patti Karpaga Vinayagar Temple where Lord Vinayagar was carved onto the face ofa huge boulder.12.30 pm, I stopped over at Kaala Bhairavar Temple, a very tranquil place.I left this temple at 1.20 pm for my late fathers village. As we drove down a lane in between rows of houses,there was a large gathering in front of a house. We stopped three doors away from the crowd and stepped into ahouse. An elderly man was seated at a corner. I introduced myself and enquired if he knew my late father. Hetells me he was related too and informed me my cousin had passed away the night before. The crowd that wesaw three doors away had gathered for the funeral. As I was on a pilgrimage, I could not meet my relatives. Igathered whatever I could from this relative and snapped a few shots of the house my father was born and livedin and the street that he had walked through. I could not enter my father‘s childhood home for lunch was beenserved for the relatives of the deceased. For some reason I was not allowed to mend or meet up with myrelatives in India.VayalurI returned to Trichi at 4.30 pm and continued to the Kumara Vayalur Murugan Temple at 5.30 pm, where ahuge statue of Kripananda Vaariyaar greeted me upon arrival. I left for the hotel at 6 pm.
  • 201. 201Day 9 – The Pinnacle of My JourneySix am, 9 September, I left for Tiru Aanaikaval Temple again thinking I could take a dip in the tank. However,there was hardly any water in the tanks.7.15 am, we started for Tiruvannamalai stopping over at Viradeswarar Temple in Tirukovilur at 10.40 am. Wecontinued our journey to Tiruvannamalai at 11 am.We reached Tiruvannamalai temple at 1.15 pm. We were at the temple grounds until 1.50 pm. I had a beautifulDarshan, and pretty close one too of Lord Annamalaiyar and Goddess Unna Mulaiyal. I worshipped theunderground (patala) lingam where Ramana Maharishi had meditated. I left for the hotel at 2.30 pm.According to the nadi, I was to go round this hill on a full moon night. This day was a day of girivalam.9 September 2003. Tiruvannamalai. Full moon started at 10.47 pm and lasted until 10.48 pm the next day (10September 2003). At 5.30 pm, I walked to the temple from the hotel. I joined the long queue to get anotherDarshan of the Lord before embarking on the girivalam. It was a long queue indeed, for I only saw the Lord at 9pm. At 9.40 pm, I started on the girivalam path finishing back at the temple grounds at 6.30 am on 10September. I stopped over at the following places of worship:Tuesday, 9th September9.45 pm Agni Lingam in the temple grounds10.40 pm Seshadari Ashram, Amman Temple, Dhashina Murthi Temple10.45 pm Kali Temple11.30 pm Ramana Ashram11.40 pm turned back without visiting Yogi Ramsuratkumar‘s (Visiri Swami) ashram as I thought the path wastaking me away from the girivalam route11.55 pm Murugan Temple, Sakti Temple, Adi Sankara Madam, tankWednesday, 10th September12.10 am cemetery, Yama Lingam12.20 am Mrityam or Jaya Lingam, Ganesa Temple12.35 am tank, Dhurvasa Temple, Nandi Temple12.50 am tank, Jothi Vinayagar Temple1.20 am Vallalar Temple, Annamalaiyar Temple, Unna Mulaiyal Temple1.30 am Anjaneyar Temple1.40 am Palani Andavar Temple, Raja Rajeswari Temple, Nandi Temple
  • 202. 2021.50 am Adi Mudi Siddha Samadhi, Kautamar Rishi Temple, Surya Lingam Temple, Rama Temple, VarunaLingam Temple, Adi Arunachaleswarer Temple2.45 am Manikavachagar Temple, Ganesa Temple, Sakti Temple, Sudhananda ashram3.10 am Vayu Lingam Temple3.20 am tank, Ramachandra Swami Ashram4.20 am Kuberan Lingam Temple4.40 am Eduku Pillaiyaar Temple, Panja Muka Darshan Temple, Brahma Rishi Temple, Esaki Temple5.00 am Arthanathiswarar Temple5.10 am Seenivasa Perumal Temple, Cemetery, Ammani Ammal Peedham, Esanya Lingam Temple5.30 am Esanya Samadhi, Annamalaiyar Temple5.55 am Draupadi Amman Temple6 am Durga, Anjaneyar, and Perumal TemplesFinally, Erathai Vinayagar Temple at 6.30 am ending the girivalam at the eastern gopuram.As I was told in the nadi that I would meet up with my Guru in an unexpected way and in an unexpected placesoon, I was hoping to come face to face with my Guru at this holy event. However, I was not destined to meethim until a later date. When I did not meet the said Guru, I consoled myself it may be another moment, andanother place.Day 10 - A Chance Meeting With Supramania Swami Or Was It Ordained?After lunch that day, I went back to RamanaMaharishi‘s ashram and sat at his samadhi. Later I leftFor Yogi Ramsuratkumar‘s ashram, which I did notget to visit earlier during the girivalam. Unfortunately,Yogi Ramsuratkumar‘s ashram was closed for lunch.Just before I left Malaysia for India, my wife remindedme that we had not consulted an astrologer on theastrological chart for our second daughter. Since I wasgoing to India, she asked me to look into it. Since Ihad the rest of the day to myself, I seized theopportunity to see Supramania Swami and have her future forecast when Devendran mentioned that he(Supramania Swami) was an astrologer. We drove eight kilometers out of Tiruvannamalai to meet Devendran‘suncle. What I did not know then was that seeing him over an astrological chart was only a reason to meet myGuru in waiting.Photo 9 Supramania Swami with Yogi Ramsuratkumar in a digitallyedited photo
  • 203. 203Devendran introduced me as a tourist from Malaysia who was there for his (my) daughter‘s astrological chartreading. I mentioned my name to Devendran‘s uncle. He immediately took me into his prayer room, lighted thecamphor and blessed me.He had Devendran place his deerskin on the floor outside his home. Had his son Ramajayam bring out all thepanjangam. I prepared myself to listen to the astrological revelation of my daughter‘s future. However, what hedid was to talk about my future and me. The first thing he said was, ―Now since you have arrived inTiruvannamalai, all is over for you.‖ Did he mean I am home? I came back home. I came back to the shadowsof my Lord after having strayed away for several births and 44 years of this lifetime. I did not ask what he meantby that. He mentioned this couple of times during our meeting. I did not question him nor interrupt him. I justsat there listening, waiting for each word to break out from his lips.He reminded me I had to put effort on certain practices, which he elaborated later.He mentioned that he had been going around mount Tiruvannamalai on full moon days, for the past thirty yearsnow, but could not do it the night before due to ill health. The miracle was that even though he was ill andunable to go on girivalam that night, I was brought to him.He mentioned his masters. He had had five of them. Amongst them was his own father, Jayaraman Pillai, PundiMahan (Atru Swami), Sathanandha Swami of Salem (author of the KANDARGURU KAVASAM), Kolli MalaiSwami and Yogi Ramsuratkumar (Visiri Swami).He narrated an incident involving Yogi Ramsuratkumar. The yogi, he said had placed him under ‗house arrest‘once. Supramania Swami was asked to meditate at the yogi‘s residence for five days. The yogi, who had asked tostay at his (yogi‘s) place, later decided that he is with his family. Although he sent Supramania Swami away, theYogi showed up at Swami‘s home at 11 pm one night to pass him a poster of the yogi himself and left laughingdisappearing into the darkness.75Swami also narrated a beautiful story of Guru-disciple relationship, the story of Guhai Nama Shivaya and hisdisciple Guru Nama Shivaya, where Guru Nama Shivaya drinks the vomit of his Guru when the Guru instructsthe disciple to dispose of the vomit in a place out of bounds of human.75I had the privilege to chant with Supramania Swami where Yogi Ramsuratkumar (Visiri Swami) joined us in spirit in 2005.
  • 204. 204I was blessed to receive Guru Upadesam and a teecha mantra to be recited. He asked that I chant the mantra forhalf an hour each day reminding me, ―Just as a silversmith polishes his wares we too shall slowly work on it tillwe achieve it.‖ Swami asked me to get a mat made of tharpai grass for use as a seat during meditation.As we sat together in the open air, oblivious to what was happening around us and the surrounding; unawarethat many curious neighbors and kids had dropped by to view this ‗rare visitor‘ from Malaysia, SupramaniaSwami revealed new happenings that were about to take place in my life. He could tell a number of intimatethings about the life and mission I was to face. As he was narrating, I could not help but break down. I cried likea child. I cried for blessings I had received from God until that very moment. I realized how much God lovedme then.As I kept on crying, Supramania Swami surprised me further when he mentioned that I would build a temple inTiruvannamalai set up a Peedham and that I will have a place here too. I cried aloud again.Agathiyar had told me in the nadi reading that I would have to assists financially in the construction of templesand after which I would have to build one for him. My confusion as to where I should build the temple hadbeen cleared when Supramania Swami told me it was to be in Tiruvannamalai. Therefore, God has assigned themagnificent and majestic task of constructing a temple for him and in the land of my ancestors– INDIA - theland where miracles happen every moment.Andrew Harvey in HIDDEN JOURNEY-A SPIRITUAL AWAKENING (Harvey, 1992) says,―In India the miraculous is commonplace.‖However, how was I to go about its construction when I am residing in Malaysia?When Devendran did mention to Swami that it took me nine hours compared to three hours for others to goaround mount Tiruvannamalai, Swami replied, ―Of course it would take that long for he (referring to me) hadbeen stopping over at all the places of worship and ashrams.‖ Now how did he know that? ―Take him back withyou‖, was his parting words to me referring to Lord Annamalaiyar. As we left his home, he stood there, handstogether in prayer for me. He was praying for my safe journey. I in return stood there with my palms in prayerto him too, not knowing what was appropriate for the moment. We left him as night fell over this small villageknown as Nacha Ananthal. I reached the hotel at 8 pm.Day 11 – Returning Home - A Satisfied PilgrimThursday morning, 11 September, 6.30 am I walked to Annamalaiyar Temple to have his Darshan again. Todaythere was no crowd any longer. I took my time to pray and look around. As I came around the temple grounds,
  • 205. 205a woman was standing alone against the wall opposite Lord Egambareswarar‘s sanctum. She indicated by handgestures that she was hungry. I reached for my pocket and gave her money. Something prompted me to fall ather feet.I returned to the hotel after breakfast. Devendran turned up at 10 am. We went over to Ramana Maharishi‘sashram. At 10.40 am, I sat at Yogi Ramsuratkumar‘s samadhi. No one was around then except for an employeefrom the ashram stationed to distribute prasadham to devotees at the entrance. It was beautiful here. Thecalmness away from the hectic atmosphere in most of the major temples that I had visited earlier. I went over toKuberan Lingam at 11.30 pm. I followed Supramania Swami‘s instructions and left for Chennai at 11.40 am.On the way, I chanced to see Swami Ragavendra‘s Brindavan at Vemandhi in Pelakuppam, Tindivanam. Thenwe diverted to Tiruporur Kandasamy Temple. I was there from 4 pm to 4.30 pm. I reached Chennai at 5.20 pm.I had planned to see a few more temples in Chennai but it was not important any more. After Tiruvannamalaiand the Darshan of Supramania Swami, nothing was important anymore. That night I ventured out of my hotel.Because I had much time on my hands, I dropped in at the Vinayagar Temple next to my hotel.Day 12 – Departure Day12 September - I went again to the Vinayagar Temple at 5.30 am. Then I walked over to the adjacent VadapalaniMurugan Temple and a Shiva Temple. At 8 am, I was back at the hotel. At 10 am, Devendran turned up at thehotel and I did some shopping at T Nagar before returning to the hotel at 3 pm. At 8 pm, I started for theairport. I took the flight back to Malaysia at 12.05 am on 13 September 2003. It was a memorable journey andsatisfying journey indeed, as I return to Malaysia to embark on the Forth Mile.
  • 206. 206CHAPTER 11 THE FORTH MILEAfter The First PilgrimageI removed the paintings of Gods at my altar. I returned the painting of Agathiyar that was blessed by Tavayogito center stage and kept the yantra that Dr. Krishnan prepared for me alongside. I retained the Spadika Lingawith Nandhi as instructed by Supramania Swami.I belief all the Gods and Goddesses are in the Siddha. Tavayogi agreed and told me I had done the right thing. Itold him I was happy now although initially I felt I could not remove the other pictures of Gods and Goddessesfor I have been having them for a long time.I had adopted the prayers by Thavathiru Rangaraja Desiga Swamigal and Siddha Kunangkudi Masthan Sahibwhile conducting my prayers to Agathiyar. Rangaraja Desigar says you have to ask the Lord for your needs.Some might argue saying, ―Does not the almighty know our needs.‖Andrew Harvey quotes Mother Meera‘s reply to Adhilakshmi in a book she (Adhilakshmi) was writing:―Ma replies: ―Ask for everything, everything. Do not stop at peace of mind or purity of heart or surrender.Demand everything. Do not be satisfied with anything less than everything does. Our yoga is the transformationof human life into divine life here on earth. For those who ask shall be given for those who dare to be hungrythe food will be brought. In burning with love for her I will be burned with the fire I have been calling forconstantly all my life‖Kunangkudi Masthan Sahib asked of Agathiyar that his (Agathiyar) disciples should accompany him (Masthan)to the Siddha‘s abode in the Pothigai Hills and the Siddha should accept Masthan as a disciple too. I used torepeat the prayer each time I sat at prayers in front of Agathiyar. Later in the nadi reading, the Siddha asks of meto come to Pothigai. Who should accompany me but my Guru himself - Tavayogi? My prayers wereanswered. More on it in the next chapter.Building a Kudil for Supramania SwamiThayalan who returned from India in 2003 tells me Supramania Swami wants to build a temple at the back of hishouse in his village of Nacha Ananthal, eight kilometers from the town of Tiruvannamalai.
  • 207. 207Later in February 2004, Swami sends me a letter in which he mentions he wants to build a temple atTiruvannamalai. I asked him to go ahead while I ventured to get funds for the building. We saw through thebuilding of a kudil for Swami instead, since along the way a Siddha appears to him and questions him as to whyhe (Swami) needs to go back to Bakti Marga since he was already in the Gnana Marga. Therefore, Swami dropsthe intention of building a temple.76Meeting My Second GuruOn 9 March 2005, Dr. Krishnan, my friend, astrologer and Siddha practitioner called me on the phone andpassed on Agathiyar‘s Moola Mantra as I was in the midst of my prayer to Agathiyar. It was as if Agathiyarhimself was giving me mantra teecha Upadesam in my ears.Earlier on 6 March 2005, I had received Agathiyar‘s yantra from the Dr.After a year into reciting Agathiyar‘s mantra, by his grace, I am blessed to go on a pilgrimage to several Siddhasamadhi and caves accompanied by my second Guru Tavayogi Thangarasan Adigal.I did not subscribe to any dailies but during the period of Tavayogi‘s visit to Malaysia, my neighbor Augustineused to give me a complimentary copy of a Tamil language daily every day, which carried news about Tavayogi‘svisit and the opening of an Agathiyar Gnana Peedham in Batu Caves. Accompanying that article was aphotograph of Tavayogi Thangarasan Adigal of Kallar, India. I called the number advertised in the papers for anappointment to see Tavayogi.The name Thangarasan was familiar to me. Therefore, I went through my belongings looking for a pamphletthat the nadi reader Senthilkumar of Avinasi gave me when I went for my first reading. Tavayogi, then known asThai Veedu Thangarasan, had circulated the pamphlet informing the public about his intention in building a newtemple for Agathiyar at Kallar.I called Perumal whose telephone number appeared in the daily, and enquired about Tavayogi. I mentioned tohim I had a leaflet carrying Tavayogi‘s name that was given to me when I read the nadi in 2002. He referred meto Appana Nagappan for an appointment.76However he did mention later to me on my second trip to India that he wanted to put up a meditation hall. It has yet to materialize.
  • 208. 208On the day of appointment as I walked into the office space on the second floor of this premise I saw Tavayogiwith two others. Tavayogi was dressed in the traditional saffron colored cloth (kaavi) of Saints and Gurus. Hewas bald with hair flowing on the back of his head, spotted a gray mustache and beard, and wore glasses.Appana welcomed me while Perumal introduced me to them saying Tavayogi‘s name was mentioned in my nadi(a misinterpretation on the part of Perumal that I did not care to correct). Appana told us to go ahead as he andPerumal had some office matters to settle.Tavayogi immediately lead me to the adjoining room and we sat on the carpet. I followed him into the room andsettled in front of him.I took out the leaflet that I had received from Senthilkumar when he read my nadi in 2002. I asked if he was theone mentioned in the leaflet. Tavayogi answered, ―Its mine‖. The leaflet had mentioned plans for theconstruction of a temple cum ashram for Agathiyar in Kallar.I started narrating some portions of the nadi to Tavayogi. I told him about my pilgrimage to India in 2003,meeting Supramania Swami and attempt at building a temple that was stopped by a Siddha. I mentioned to himmy meeting with Thavathiru Rangaraja Desiga Swamigal of the Sri Agathiyar Sanmaarga Sangam in Turaiyur,India too. I mentioned to him my visits to the Agathiyar Sanmaarga Sangam in Dengkil, and AgathiyarSanmaarga Kurukulam in Kampong Laksmana looking for guidance on the worship of Agathiyar.Tavayogi listened attentively and replied, ―You have come to the right place. Agathiyar has sent you here,‖ hesaid. I asked him how I was to worship the Siddhas. Tavayogi answered that I should frequent this Peedhamwhere all that I am yearning to know would be taught under the tutelage of Appana. He fetched into a pocket inhis clothing, took out a packet of sacred ash (vibhuti) and blessed me by applying the ash on my forehead, andgave me some. He took down my address and telephone number too.I told him that I had seen the nadi in 2002 and was directed to worship Siddhas. He asked me to narrate whatwas said in the nadi. He listened attentively and told me I had come to the right place. I told him I was asked tosee the nadi again when I was forty- five but could not locate any reader in Malaysia. Tavayogi immediately gaveme the telephone number of a nadi reader Ramesh. (Of the Sri Agathiyar Sugar Nadi Jothida Nilaiyam, +91-9842411234 in India, +6-016 3570527 in Malaysia).He asked that I frequent this Peedham where all that I am yearning to know would be taught. Tavayogi thenspoke about his mission and his ashram in India. Tavayogi showed me photos of his hermitage cum ashram inthe mountain region of Kallar near Ooty in Coimbatore, India. Tavayogi explained that he was running amission feeding the aboriginal children who had settled around his hermitage; providing them with clothes and
  • 209. 209stationary all with the donations and contributions from devotees and disciples; conducting classes teachingYogasana and pranayama; conducting prayers and pilgrimages to Siddha spots.Appana and Perumal joined us at that moment. Tavayogi informed them that he should give me ―teecha‖.Tavayogi began to mention a list of things to be acquired to receive teecha when Perumal interrupted that hewould get everything ready for that evening and that I need only be present. Tavayogi asked me to come back inthe evening with the family.Appana handed a painting of Agathiyar and another of all the Siddhas, the same painting that Appana hadenlarged and placed at the Peedham meditation hall, to Tavayogi to have it blessed and given to me.It was then that my gaze fell on a pair of wooden sandals placed on a pedestal in front of the large paintings. Ilooked at Tavayogi and Appana silently seeking their approval to touch the sandals. They gave me the nod. Iknelt down to touch ―the feet of my Guru‖. I do not know what came over me then as I was in tears, cryingaloud. This went on for a while. Finally, I collected myself, moved back away from the pedestal and prostratedto ―the feet of my Guru‖.Andrew Harvey in HIDDEN JOURNEY-A SPIRITUAL AWAKENING, published by Penguin Books USAInc., 1992, (Harvey, 1992) writes on his meeting with Mother Meera.―As she said my name for the first time a sob arose in me and shook my entirebody. I tried to control it, but my whole being started to weep before her. Thegrief of my life‘s loneliness, guilt, and sexual pain seemed to seize me and pouritself out at her feet. I wept for a long time. Slowly, in the huge and healingsilence of her presence, I began to feel calm.‖―I came before you with question. But now I understand I only wanted to weepbefore you and sit with you.‖I fell at Tavayogi‘s feet as was customary when one meets a religious figure. However, Tavayogi takes me to tasksaying I should only fall at the feet of Agathiyar.I asked Tavayogi if I had done much karma since I only had the opportunity to know of the nadi and Agathiyarwhen I was 44 years of age. Tavayogi consoled me with the following words, ―Be grateful that at least you gotthe opportunity to realize this now at this age.‖
  • 210. 210Tavayogi had officially introduced me to Agathiyar that day! Paramahansa Yogananda mentions in hisAUTOBIOGRAPHY OF A YOGI published by the Self-Realization Fellowship, 1990, (Yogananda,Autobiography Of A Yogi, 1990)―It was not until the disciple (Lahari Mahasaya) had reached his thirty-third yearthat Babaji deemed the time ripe for reestablishing openly the never-severed link.After the brief meeting near Ranikhet, the selfless Guru did not keep the beloveddisciple by his side, but released Lahari Mahasaya for an outward world mission.‖Agathiyar too waited until I was forty-three to reveal the nadi.Tavayogi then led me out of the room where he showed me photographs of the many activities conducted at hisashram. Tavayogi invited me to bring my family along for his discourses at the Peedham.Tavayogi asked that I drop the past. He narrated the story of the Guru and disciple on their journey where theymeet a young attractive girl who would not cross the river for fear of drowning. Therefore, the Guru lifted heron his shoulders and crossed the heavily swollen river with the disciple following behind. On reaching the othershore, the Guru left the girl behind and continued the journey. The disciple who was very disturbed by what hehad seen, eventually blurted out his uneasiness and unhappiness at what the Guru had done just some time ago.He questioned his Guru. The Guru replied, ―I had carried the burden on my shoulders and left it behind as soonas I had reached the shores while you have been carrying it with you until now.‖In Yogananda‘s AUTOBIOGRAPHY OF A YOGI, (Yogananda, Autobiography Of A Yogi, 1990) Yukteswaradvised a new student who occasionally expressed doubts regarding his own worthiness to engage in yogapractice.―Forget the past,‖ Sri Yukteswar would console him. ―The vanished lives of allmen are dark with many shames. Human conduct is ever unreliable untilanchored in the divine. Everything in future will improve if you are making aspiritual effort now.‖ On 31 July 2005, Tavayogi visited my home. No Saint hadblessed my home prior to this moment. I was excited to receive him.I went back to the Peedham at 5 pm with my wife and children.When Tavayogi joined us I asked him why we do not remember, our last birth for would not that be helpful forus to pick up from where we left in the previous life. Tavayogi said the reason we forget is due to Maya. Onlythose who are in the way of meditation will know their past. Children often remember said Tavayogi. However,
  • 211. 211they lose all trace of memory of the past life, as the thin piece of skull on top of the head grows thicker andcloses up as years go by.Tavayogi then told us his past. In his past life, he was a Sheppard boy looking after goats in India. The lad hadthe opportunity to meet Agathiyar and was assisting the Siddha. As a result, the Siddha gave him a mantra. Thisboy, who wanted to test the effectiveness of this mantra, tried it on two horses. These horses were burnt toashes. When Agathiyar enquired what had happened, the lad lied that he had been doing yagam and hadsacrificed the horses in the fire pit. Because of this karma, Tavayogi was temporarily blinded in the present life.During this period, he stayed at a Mariamman Temple near Mettupalayam for a year before eventually gaininghis sight back.Tavayogi said he had received numerous nadis from people where his named was mentioned in these nadis. Iasked if we could keep the nadi after each reading and Tavayogi replied, ―Yes, if the whole life‘s prediction hasbeen said.‖ If the reading was not complete, or if you were told to see again at some other time or to continuethe reading later, then the nadi would not be returned. He showed me a nadi that was destined for the AgathiyarGnana Peedham kept at the present premises in a glass case. This is the kind of respect that is given to thesenadis. They are revered as the spoken words of the Siddhas. Agathiyar mentions to me in my nadi reading on 24July 2007 that the nadi predictions are sacred and not to belittle them or the Siddhas, authors of these nadi.By this time, other devotees started to trickle in for the evening prayers and talk. Tavayogi was holding a seriesof talks at the Peedham at the request of Appana. Appana after meeting Tavayogi at Kallar took him as a Guru.He invited Tavayogi over for the inaugural opening of the Peedham that he had started in Batu Caves. Appanahad very much wanted to head an organization. Agathiyar granted his wish. This was mentioned in Appana‘snadi.Tavayogi gave Kara teecha to several people including my wife and me that day. Mages did not need muchcoaxing, as Tavayogi only wanted her to refrain from taking meat, which she agreed to adhere too. There wereten of us in the room. All of them were women except me. The teecha was given behind closed doors. All thosewho did not have reason to be there were asked to leave by Perumal. Perumal handed each one of us a slip ofpaper on which was written a mantra to be recited and meditated upon. I was surprised to see the ―MoolaMantra‖ of Agathiyar written on the paper. I had received this mantra from astrologer Dr Krishnan back inNovember 2004. As I approached Tavayogi last after all the women got the teecha, he blessed me by touchingmy shoulders in a peculiar way.Tavayogi invited us to the opening of Agathiyar Gnana Peedham on Saturday, 23 July 2005.
  • 212. 212During Tavayogi‘s stay in Malaysia, my brother who was a journalist interviewed him for the local press. Here isthe interview.The Cittar Balance.New Straits Times MalaysiaAugust 28, 2005They are the Cittars, who gave the world Siddhamedicine, and their teachings revolve around themind, the breath and ethical living. A.KATHIRASEN catches up with TavayogiThangarasan Adigal, a follower of the Cittarphilosophy.HE was a successful businessperson but at the age of 50, he gave it all up,including his wife and three children, and began a new life as a turavi, awandering monk.Tavayogi Thangarasan Adigal of Tamil Nadu, India, wanted to stay faraway from people and work on his spiritual growth. Therefore, he selecteda hill deep in the jungle in Kallaru and built a hut for his home andmeditation.Having studied the works of the scientist-mystics known as the Cittarsfrom his early years, he decided to follow their ways. He practiced thetechniques taught by the Cittars and meditated.The Cittars (also pronounced Siddhas) are realized souls who lived simplelives. They believed man was essentially immortal. Apart from teaching theart of living a balanced life, the Cittars devised methods to stimulate cellregeneration so that one could remain young. The traditional Siddhamedicinal system, now gaining in popularity in Malaysia, was evolved byPhoto 10 Tavayogi. Photo courtesy of the NewStraits Times, Malaysia
  • 213. 213the Cittars who had written treatises about diseases and their cures longbefore the advent of modern medicine.Many of the poems and songs of the Cittars are shrouded in secret codesthat only initiates can comprehend. Although there have been manyCittars, 18 are particularly revered and Agathiyar is the most famous ofthem. He was the foremost disciple of the first Cittar, Supramaniar.“Historians give various dates as to when the Cittars lived,” Adigal says,seated in front of large pictures of Supramaniar, Agathiyar and RamalingaSwamigal at the Sri Agathiyar Gnana Peedham in Batu Caves.Adigal, 78, was making his second visit to Malaysia, this time to launch theSri Agathiyar Gnana Peedham, a centre dedicated to the service ofhumanity, in Batu Caves.Agathiyar, also spelt Agastya, is one of Indias most famous Cittars. Thereare accounts of him having travelled to Southeast Asia in the hoary past.“Some of the very old stories mention the Cittars. Agathiyar, for instance, isfound in both the Mahabharata and the Ramayana. However, do notassume that Cittars are dead and gone. They are very much present. I havehad many amazing experiences that I cannot talk about, but believe me,they live. But not necessarily in bodily form.”Legends abound about Cittars who evaporated into thin air or travelled toplaces such as China and the Middle East where they taught the localsthere.The Cittars teach how man can become a divine being. They set out certaintechniques, the most basic and effective of which is Ashtanga Yoga, whichis often associated with the Cittar Pathanjali.
  • 214. 214Ashtanga Yoga, or eight-limbed yoga, teaches man how to live life, startingfrom body and ethical discipline to tuning and sharpening the mind toharmonizing body and mind to seeing the sacred in everything. “TheCittars say through yoga we can live well. The secret is in learning to livein balance. “We must sharpen the mind so that the mind will help us ratherthan hinder us,” he says as he brushes upwards his grey moustache with theback of his right hand.Born in Tiruppur, Adigal prepared his wife and children for his new life.He left only after providing for their needs. His family members visit himnow and then. “A few become a turavi like me but the Cittars say you canlead a good life with the family.” The secret is to live in the world, enjoyingthings without becoming attached to them. Like the lotus which is notmade wet by the water.”Ashtanga Yoga, he says, helps achieve this.“Yogasana makes the body strong and supple and pranayama (yogicbreathing) helps keep the internal organs clean and healthy. Other aspectsof Ashtanga Yoga help purify the mind and sharpen the intellect.”Adigal says in the old day‟s kings and governments gave priority toemotional, intellectual and spiritual development. Today, everyone isconcerned with material development, about economic figures andforecasts.“In the past, they used histories, poems and stories such as the Ramayana,Mahabharata and Harichandra Puraanam to teach: men were to live likeRama while women were to emulate Sita. Everyone was to uphold honestyand integrity like Harichandra. This went deep into the peoples minds anda society of disciplined and virtuous people developed. A mans word washis bond. They learnt not to be slaves to their desires. They learntcontentment.”
  • 215. 215“Today, things have changed. Governments stress the economy. Do wehave a growing economy? How many millionaires have we created? Do wesend satellites into space? Will people praise us? There is no effort todevelop the mind, to sharpen the intellect. No effort to teach the art ofthinking, the art of life.”The world will be a better place if emphasis is also given to strengtheningthe mind, Adigal adds.So why or how did Adigal, a hermit who has no money or property, firstcome to Malaysia 18 months ago.Some inner stirring prompted him to ask a friend who was going toMalaysia to get him a ticket too. Some friends came up with the airfare andmoney for the trip.“I dont know what made me do it,” says Adigal, who holds a Mastersdegree in Tamil Literature from the Annamalai University, with a twinklein his eyes.“I just felt an urge to come here and I came.” It was a brief visit and he didnot expect to return.Recently, several Malaysian devotees of the sage Agathiyar sought outAdigal in the jungle and persuaded him to make a second visit to launchthe centre in Batu Caves.“Now, I have so many children here. Malaysians are so caring. EverywhereI go they give me food. In fact, they give me too much food. I am afraidthat I might get used to the food and comfort here,” he laughs. The
  • 216. 216sprightly Adigal is used to living on leaves and fruits he gathers from thejungle, and sometimes the food devotees bring him.He says, “You dont know how lucky you are. There are many where Icome from who are in desperate need of food.”Muralitharan Saminathan came over to my house immediately after seeing his nadi. To our surprise, Agathiyarmentions Muralitharan Saminathan taking teecha the day before from Tavayogi in his nadi reading.I wanted to see the nadi before Tavayogi left for India that weekend, 19 August 2005. The last reading I had wasin 2002 and Agathiyar had promised another reading when I was in my forty-fifth year. It was already 27 dayssince I called Ramesh. Since there was no call from Ramesh, I called him again on 13 August 2005. Heapologized for not calling earlier. He gave me an appointment on Monday 15 August 2005.I arrived early in Brickfields at 5.20 pm. As my appointment was set for 6 pm, I went over to the SidhiVinayagar Temple adjacent to his apartment, after which I stood in front of Ramesh‘s apartment door. I waitedfor Ramesh to appear. After a while, Ramesh came out from one of the rooms to cross the hall. He saw me,asked if I was Shanmugam, and let me in. As he was serving a client at that moment, I waited in the living room.When his client left, he called me into the room.We talked about half an hour on various matters related to Tavayogi, Appana and the Peedham. Ramesh playedthe earlier reading of my nadi on tape by the previous nadi reader Senthilkumar.Senthilkumar had taken an impression of my thumbprint to enable him to find my nadi. However, Ramesh didnot do so, this time around. He listened to a portion of the last reading recorded on the audio tape, asked for mydate of birth and time and Lagna, and went out of the room into an adjacent room to get my nadi.He asked if he should transcribe the reading. I told him to do as he wished. He then taped the whole sessionwithout transcribing. Throughout the reading, I was in tears.Agathiyar was so kind and generous to me. He pardoned me for the past mistakes; removed the guilt saying allwas his doing and assured me I needed those experiences too; accepted me into his circle (Margam); blessed myfamily and me for a better future. I had performed the prayers well said the Siddha. He was extremely pleasedwith me.
  • 217. 217Andrew Harvey writes in HIDDEN JOURNEY – A SPIRITUAL AWAKENING published by Penguin BooksUSA Inc., 1992, (Harvey, 1992)―Over and over, with dazzling variations and images, the voice said‖ you cannottransform what you have not blessed. You can never transform what first youhave not accepted and blessed.‖I could never repay Agathiyar‘s kindness. He was delivering this reading as promised.I was to make a pilgrimage to India again within the next year. I was to spend three days at Tavayogi‘s ashramthe Sri Agathiyar Gnana Peedham Thirukovil in Kallar. I was to go to Palani too.Agathiyar mentioned that I could seek further guidance at the Agathiyar Gnana Peedham in Batu Caves just asTavayogi had told me earlier. Surprisingly I was told to get another teecha from Tavayogi and request him toaccept me as his disciple immediately.Ramesh did not want to accept money. Upon insisting, he agreed, only to accept the cost of the cassette that hehad provided. Ramesh asked me to call Tavayogi immediately and inform him that I was on the way to see him.I did just that.Prayers were going on for Lord Vinayagar at the adjacent temple as I stepped into the temple again. I left thetemple at 8.30 pm to get some fruits, flowers and sweets and made my way to the Peedham. I reached thePeedham at 9.15 pm. Tavayogi was in the midst of a discussion subject with the other devotees in the living area.I entered the meditation hall and waited to see Tavayogi in private.When Tavayogi stepped into the hall, I handed over the flower garland and fruits. I told him I had just seen thenadi and asked of him to take me as his disciple to whom he replied quite surprised, ―I had already accepted youas a disciple the other day?‖ I told him Agathiyar wanted me to see him and receive teecha again. He picked upthe flower garland that I had brought and placed it around my neck. Tavayogi gave me teecha again. He askedwhat was said in the nadi. I told him ‗lots of things‘. However, at that moment I only revealed that I was askedto go over to his hermitage in Kallar. He also asked if there were parikarams mentioned in the nadi reading.There was no mention of any parikarams. He cautioned me that I would have to rough it out for he could notgive me the pleasures Ii was used to right now.I asked Tavayogi what I should do now. He asked me to attend Appana‘s classes and he (Tavayogi) would guideme too. I was back home at 10.15 pm. That eventful day was 15 August 2005.
  • 218. 218On completion of the reading Ramesh had delivered the audio recording to me. On reaching home, I playedback the cassette recording of the nadi reading. To my surprise, after about two minutes into the recording,nothing was heard except the crackling sound of the tape. I was puzzled since Ramesh had recorded a smallportion, rewind the tape and played it back to ascertain that the recorder was functioning and the audio level wasacceptable. Even after taking such care and precaution, the tape was blank. It amazed me. I called Ramesh toinform him and he was equally puzzled and asks that I bring it back.I saw Ramesh again two days later. Ramesh played the cassette and was baffled. He made a transcription of thenadi this time and read it out to me again. Amazingly, the reading revealed more information. I was to visitadditional pilgrimage spots. Besides Kallar and Palani, which was mentioned earlier, now I had to go toTiruvannamalai, Vedharanyam, Pothigai and Courtalam hills too. The Agathiyar Gnana Peedham in Batu Caveswas not mentioned any more. The nadi reading made known the possibilities in spiritual realization that wasopen and available for me; the choice was also given to me, whether to pursue in the direction laid out in thosenadi readings, or I could turn a deaf ear and go my way. When I chose the option to see Tavayogi immediatelyafter the reading, the reading was erased mysteriously. The re-reading of that particular nadi revealed muchmore.I invited Tavayogi over to my home and he obliged. He performed a simple prayer on our request.31 July 2005 - I prepared to receive Tavayogi at my home. I did spring-cleaning and kept the home spotless toreceive Tavayogi. Appana had informed me that no one was to fall at Tavayogi‘s feet. Neither were we allowedto do ―Patha Pooja‖-the customary ceremony where the feet of the holy one is washed in milk before he stepsinto any home. I was told Tavayogi does not approve of these.I left with my nephew behind the wheels to fetch Tavayogi at Appana‘s house in Kampong Laksmana, BatuCaves at 10.45 am. Appana could not come. We picked Perumal on the way from the Peedham.My brother‘s family and Muralitharan Saminathan‘s family had gathered at my house waiting in anticipation forTavayogi. Tavayogi got down from the car and walked briskly into my home. I had asked my daughter to shootthe arrival of Tavayogi on video. When Tavayogi saw her he said this was only for politicians and he does notneed this much coverage. I had placed a white sheet of cloth on one of the chairs for Tavayogi to sit on but hechose to sit on another chair. He then requested the others to take a seat. When my family and friends began tosit on the floor, immediately Tavayogi got up from the chair and sat on the cold floor too. My mother camedown from upstairs. Seeing my mother, Tavayogi greeted her falling at her feet. I invited Tavayogi to the prayerroom to start the prayers for Agathiyar.
  • 219. 219While I was sending Tavayogi back to the Peedham, I told him how glad and happy I was that he had come tomy home. I had never had the opportunity arise where a Swami visited my home and Tavayogi was the first one.I was taken aback when Tavayogi replied, ―You are caught in Maya, my son. You think the saffron clothedSwami has got something hidden within his cloths. There is nothing in me.‖Since Tavayogi invited me to his ashram and Agathiyar had asked me to spend some time at Tavayogi‘s ashram,I took heed of their invitation and made my second pilgrimage to India in 2005.On 26 August 2005, I called Tavayogi on the phone to inform him that I was planning to come to Kallar. Icontinued, ―I have to go to Palani…‖ however, even before I could complete the sentence Tavayogi replied, ―Ishall take you wherever you want to go.‖ Then all of a sudden, he put forward a question. He asked, ―Are youcoming next month.‖ I remained quiet for a moment and said I have to arrange for finance etc. to which he saidhe understood. I sensed that he was disappointed I could not come in September. I told him I would try tocome as requested.
  • 220. 220CHAPTER 12 THE FIFTH MILEMy Second Pilgrimage to IndiaDay 1 – Starting the Pilgrimage with Saint Ragavendra’s BlessingI boarded the plane for India from Kuala Lumpur International Airport at 9.05 am on 16 September 2005, a dayafter my 46thbirthday. I had been directed to make this pilgrimage by Agathiyar through the nadi.I arrived in Chennai at 10 am IST. Jiva, the tour agent in India and Prem, my driver received me at the airport. Iconfirmed my return ticket at the Jet Airway‘s counter before heading for the moneychangers in Saidapet. Icalled on Amman Satyanathan at Triplicane to collect herbs for my brother-in-law. Amman Satyanathan, astaunch devotee of Saint Raghavendra and an author and publisher of many books on Raghavendra had madeacquaintance with my brother-in-law while in Malaysia and was a force that guided him too. I started mypilgrimage with a prayer at Saint Ragavendra‘s Brindavan opposite Amman Satyanathan‘s publishing companycum bookshop. I had lunch at Hotel Saravanabhavan and I left for Tiruvannamalai at 1.20 pm.Melmaruvathur Athi Parasakthi TempleI stopped at Melmaruvathur Athi Parasakthi Temple. This is thesecond time I was here. There was hardly any crowd this time aroundand I had the Goddess all to myself. I left the temple at 3.15 pm.I reached the outskirts of Tiruvannamalai at 5 pm. I went lookingaround for Supramania Swami‘s kudil but eventually decided to callSwami‘s son Ramajayam over to Yogi Ramsuratkumar‘s (VisiriSwami) ashram and guide me to the kudil.Yogi Ramsuratkumar’s Samadhi and AshramWhile Prem tried to contact Ramajayam, I decided to spend sometime at Yogi Ramsuratkumar‘s Temple and samadhi. As I entered thetemple complex, a small group of devotees were chanting the yogi‘sname, Yogi Ramsuratkumara, Yogi Ramsuratkumara, YogiRamsuratkumara, Jaya Gururaya and going round the samadhi. Ijoined them.Photo 11 Yogi Ramsuratkumar. Photo courtesy ofSuren, Malaysia
  • 221. 221Supramania Swami’s HermitageRamajayam was already waiting as I came out of the Temple. We hugged each other. He took me to SupramaniaSwami‘s hermitage or kudil. I saw the building that I had helped put up for Swami for the first time. It was thirtyfeet by eleven feet built on a small plot of land thirty feet by sixty feet. Swami‘s wife greeted me at the door.As I stepped into the kudil, Supramania Swami came out of the prayer room. I handed Swami the offering offlowers and fruits that I had bought and fell at his feet. I suddenly cried. Swami picked me up and ushered myinto the prayer room. He handed over a dhoti (kaavi) to adorn and had me sit on the carpet. Ramajayam tells meSwami was waiting for my arrival with excitement since morning.I could not help notice that he had covered an existing window with a gunnysack. When I enquired, he told mehe had closed up the window, which was in the living area directly opposite his bed, because he could notcontinue to see the hill any longer, as it was too ‗fiery‘.Prayers with Supramania SwamiLater that night at 7.30 pm, Supramania Swami led me on a prayer in his kudil. The Swami started chanting hisGuru Yogi Ramsuratkumars (Visiri Swami) name. The chant went ―Yogi Ramsuratkumara, YogiRamsuratkumara, Yogi Ramsuratkumara, Jaya Gururaya‖.After about a few minutes into the chant, I heard another voice - that of a male chanting together. I could hearSwami‘s voice. I could hear mine too. Therefore, who was this third person chanting with us? There was no oneelse then in the kudil. Swamis wife and son had gone out. I did not open my eyes. Eventually after about twentyPhoto 12 Left to Right: Supramania Swami at his altar in his Kudil; Swami’s Kudil in Tiruvannamalai; Swami at his village home in Nachananthal.
  • 222. 222minutes of chanting, Swami ended the chant and the voice was not heard again. I had wanted to ask him aboutthis third voice but completely forgot.77This time I was determined to know more about Supramania Swami as during the last visit I did not gathermuch on him. Swami‘s wife narrated his life history while Swami occasionally chipped in.His wife and granddaughter were already asleep as we talked into the early hours of the morning. They hadstayed back at the kudil while Ramajayam went back to the village that night. I finally retired for the day at 2.40am while Swami kept on with his chanting.Day 2 – Girivalam - A Second Time17 September 2005 - I woke up at 5 am. Since it was the first Saturday of Puratasi Sani, Swami asked to go toLord Sri Ranganathar Temple in Tiruveragam that morning. However, he asked to delay the journey and told mewe should leave at 10.30 am after Rahu kaalam. Meanwhile, I thought I should read my nadi to Swami whilewaiting, since he was the first Guru I had met. Swami was excited when I talked about Agathiyar and the nadi.He listened attentively. After listening to the nadi reading Swami mentioned to me why he had asked that wedelay the trip to the temple. He had wanted me to share this reading, he said.Then he narrates to me the incident that took place in the wee hours of the morning after I had gone to bed.According to Swami, a mother and a child came into the kudil and seated themselves beside me as I sleptsoundly through that morning. The mother was dressed in a rainbow colored saree and was carrying a feedingbottle of the same color. After a while, the child told the mother ―Let‘s see if the oil lamp in the altar hassufficient oil.‖77Swami initiated me into the repetition of the Yogi‘s mantra, Yogi Ramsuratkumara Yogi Ramsuratkumara Yogi Ramsuratkumara Jaya Gururaya. Swami tells me later itwas his Guru Yogi Ramsuratkumar (Visiri Swami). Swami almost immediately brings down the Guru whose name was chanted from his throne to sit together and chantwith this aspirant. How marvelous?
  • 223. 223Photo 13 Supramania Swami in Thava Nilai
  • 224. 224He took her to the adjacent prayer room. Swami was watching from his bed and listening on their conversation.―The mother and child had followed you to the kudil and never came out of the prayer room,‖ said Swami. Hecried. I too cried.Swami was so excited he too wanted to see his nadi. I gave him Ramesh‘s contact number in India and told himI shall ask Ramesh to read Swamis nadi once Ramesh was back in India.I invited Swami to accompany me on my pilgrimage throughout India and he accepted happily.Tiruveragam Sri Ranganathar TempleWe left for Tiruveragam Sri Ranganathar Temple, a 500-year-old temple near Swami‘s village. Only then did Inotice how the few kilometers that we drove to Sri Ranganathar Temple that morning, had taken its toll on him.I had requested Swami to follow me on my pilgrimage but then I was questioning myself if it was wise to do so.He was not in good health to travel such a vast distance. Sharing my thoughts to Ramajayam, he mentions thatSwami had recently returned from a trip to Palani only to be bedridden later. Therefore, I told Swami on the wayback that I would go alone to which Swami readily agreed citing his poor health and added that he did not wantto disrupt my pilgrimage in any way.My Second GirivalamIt was a full moon day and I had planned to circle Mount Tiruvannamalai with Swami but he was not fit andinstead asked Ramajayam to accompany me. I got the blessings of Swami and his wife before I started on thegirivalam from Swami‘s kudil at 6.40 pm. Swami asked that we go first to Yogi Ramsuratkumar‘s (Visiri Swami)ashram before joining the girivalam path. We did as requested. We went in and out of all the temples andashrams lined throughout the girivalam route to reach the main temple at 1.40 am. Sadly, it was closed. Ifinished the Girivalam after having taken six hours to cover 14 kilometers.Day 3 – Meeting Up With Tavayogi in Kallar18 September 2005 - I am back at the kudil at two in the morning. Swami and his wife were awake waiting forRamajayam and me to return. After exchanging a few words, we retired for the day.I woke up at 5 am and l left for Kallar at 7.40 am. He gave me a blanket to use in Kallar. He prayed for my savejourney. We hugged each other as I bid farewell and reassured him that I shall see him again before I left forMalaysia.
  • 225. 225I reached Salem at 11.15 am. I called Tavayogi to inform him I was on my way. I reached Mettupalayam at 3 pmwhere I bought fruits and flowers. I reached Turipalam at 3.30 pm. Tavayogi had sent out his aids to wait on meat the row of shops that lined Turipalam. Tavayogi was waiting for my arrival at his ashram steps. He greeted mejust as a father would have received his son. He hugged me. Tavayogi pulled up a couple of chairs and offeredme some fruits. Some of his devotees had stayed back after the full moon prayers on 17 Sept 2005. Tavayogiasked me if I would like to take a dip in the river or take a bath in the shed that was constructed at the Peedhamgrounds. I opted for the river. We had to come down a flight of steps onto a railway line serving Mettupalayamand Ooty. After some distance we stepped into a path that took us down to a river were we took our bath.Prayers at the Peedham were simple. Tavayogi lighted camphor and started singing a couple of Hymns on theSiddhas; followed by the rests of the disciples chanting the names of the Siddhas (Siddhar Potri).After prayers and meditation, we set off to the wholesale market at Mettupalayam. When we returned Nadaraja,Tavayogi‘s faithful aid had already prepared dinner – idli and sambar. As the Peedham did not have electricitysupply, Tavayogi and I chat under the luminosity of a gas light for a while before retiring to bed at 8.15 pm.Tavayogi who slept in the Peedham‘s prayer cum meditation room, offered it to me but I turned him downchoosing to rough it out in the shed rather than intrude on Tavayogi‘s privacy.Day 4 - In The Midst Of TheSiddhas19th Sept 2005 - I woke up at 4.40 am. Nadaraja was sound asleep on the concrete bench outside the Peedham.I sat to meditate. Eventually one by one each disciple woke up. Tavayogi and I were served milk. Tavayogiinvited me along on his usual morning walk. He threw his shawl over to me asking me to cover my body, as itwas a cold morning. We came down the slope onto a railway track, stepped on a path that took us to a roadbefore passing some homes in this small village known as Agathiyar Vanam. This road led us to the Ooty-Mettupalayam road. Tavayogi pointed to me the place where he met Siddha Pambatti on one of his regularmorning walks. The Siddha had talked to him about an hour in Telugu before eventually revealing himself. Wewalked up until the forest rangers posts and turned back to the ashram. We then collected our clothing andheaded down the railway track again for the river for our morning bath. At the river, we placed our sandals asideand stepped into the river to wash our cloths. After having our bath and drying ourselves, Tavayogi decided thatwe take another route back to the Peedham. He went back across the river for my sandals even though I toldhim I should get them myself. Along the way back, Tavayogi showed the spot on the riverbanks where elephantshad come for a drink. The tracks were still fresh on the riverbank.Tavayogi apparently during his days of wandering was told in his nadi to set up his ashram at Agathiyar Vanam.Tavayogi went in search of the place that eventually brought him to this village. He has since then been in Kallarfor the past five years. The aborigines settled here later. The Indian government was currently in the process of
  • 226. 226building homes for theses aborigines beside the Peedham. (These homes are now completed- Ed) Prayers at thePeedham were simple. Tavayogi lighted camphor and started singing a couple of hymns on the Siddhas,followed by the rests of the disciples singing the Siddhar Potri hymns. After prayers, the ever-faithful Nadarajaserved breakfast consisting of the usual idli and sambar. Later in private, I showed Tavayogi my written copy ofthe nadi reading. He read it.Shivan Malai and Shivavaakiyar CaveThat morning, the first day of my stay in Kallar, Tavayogi asked if I wanted to go to Ooty or Shivan Malai. Ichose Shivan Malai. An elderly man who had come to the ashram for the full moon prayers and had stayed back,wanted to follow us. We left for Shivan Malai in Kangayam at 10 am, passing through Tavayogi‘s hometownTiruppur. We reached Shivan Malai and had Lord Murugan‘s Darshan. Siddha Shivavaakiyar had meditated in acave beside the temple on this hill. The temple authorities have sealed off the entrance to the cave since then.We meditated at this entrance, which was adjacent to the main shrine of Lord Murugan. Strong winds prevailedat this locality as we circled the temple, which was atop one of the numerous hills in Coimbatore, practicallyblowing us off our feet. We left at 1.45 pm. We passed Vathamalai Vinayagar Temple. We stopped for lunch atKangayam.Uthiyore and Siddha Konganar’s CaveWe came to Uthiyore where wewalked up a flight of stairs to adeserted Murugan Temple. Wecrossed the hills passing throughundergrowth, treading the rockyterrain to the cave where SiddhaKonganar had meditated.Strong winds blew as we scaledthe mountain on our way toSiddha Konganar‘s cave withTavayogi ―talking to the wind‖,saying, ―Right, hold one, we arecoming‖ and turning around tome he added, ―They are invitingus‖, referring to the Siddhas. After climbing a couple of hillocks, we stood at an opening to a cave formed byseveral huge boulders. There were a few compartments in this cave. We crawled into an opening that turned outPhoto 14 Tavayogi at the entrance to the cave he mediatated in, in Kanganam.
  • 227. 227to be just large enough for both Tavayogi and me to sit. Tavayogi told me he occupied this cave during hisearlier days of search, when he was roaming the length and breadth of India in search of answers. Tavayogibroke down in tears as he started to sing some hymns. I cried too. Then Tavayogi took me to the adjacent cavewhere Siddha Konganar had sat in meditation.Photo 15 The 1st leg of my pilgrimage with Tavayogi. Clockwise: Sivanmalai; Deserted temple in Kangayam; Punakeeswarar Samadhi atChennimalai; Murugan temple in the jungles of Kangayam; Tavayogi in his Cave at Kangayam; Tavayogi squeezing through an opening intoKonganar’s Cave; Inside Konganar’s Cave; On the steps towards Konganar’s Cave.He slid down a small opening between several boulders to reach a large cave followed by the elderly man andme. Here as elsewhere Tavayogi sang a couple of hymns. He then asked us both to recite the Siddha Potri hymn.The elderly man was well versed in singing this hymn and was reciting it hurriedly. As I was not familiar withthis hymn and since I could not keep up with him, I chose to let him sing alone while I closed my eyes inmeditation. Upon opening my eyes, Tavayogi was holding the sacred ash or vibhuti in a piece of paper in frontof me. He applied the ash on my forehead and the old man and gave us some to bring back with us.After a photography session, we prepared to leave. That is when I asked Tavayogi why he was leaving behindthe remaining portion of the sacred ash. To my surprise, he questioned me if I had brought the ash along. Ianswered in the negative. We both looked at the old man who accompanied us from the Peedham. He answeredhe did not bring it along either. That was puzzling. If we did not bring it along, from where did it appear? I wassure it was not there when we stepped into the cave. Then Tavayogi reveals, ―The Siddhas had come. They hadblessed us, by showering flowers on us. They were extremely happy,‖ he added. We started back the trail into asmall township where Prem was waiting and drove towards our next destination, Chennimalai.
  • 228. 228Chennimalai and Siddha Punakeeswarar’s CaveChennimalai was where the samadhi of Siddha Punakeeswarar is situated. We passed through a temple groundto reach the samadhi on top of the hill behind this temple. There was a narrow opening in the rock face, whichTavayogi tried to enter but could not. It was pitch dark inside and we decided we would sit outside the openingand meditate. On the way down the hill, we had to come around the temple as the temple was closed for thenight. Monkeys had begun to gather here for the night. Later I came to understand that Balan Devaraya Swamifirst offered the Kanda Shasti KAVASAM to the world in this temple. The sun had already set as I returned toKallar in joy after having seen the samadhi of the Siddhas, thanks to Tavayogi.On the way, back we stopped at the Mariamman Temple near Mettupalayam where Tavayogi had taken shelterwhen he lost his eyesight earlier in life. The temple was closed for the night. This temple was famous becausethe Goddess here had cured devotees who had lost their eyesight including Tavayogi.Day 5 – Meeting Other Swamis20 September 2005 - Tavayogisuggested we go to Ooty to drop inon some of the local living Saints.With Suresh from Tiruvannamalai,who was at the Peedham for the fullmoon festivities, we went looking forMani to take us to see these Saints.We picked up Mani and his son-in-lawtoo and headed for the first stop -Sargurunathar cave and ashram on theface of a cliff just along the Ooty -Mettupalayam trunk road. Agathiyarhimself had blessed Sargurunathar.After Sargurunathar demise,Ramasamy Swami had taken over and done much charity in and around Ooty. On Ramasamy Swami‘s demiselast month, his disciple Suyam Jothi Swami was now leading this organization. His ashram was in the slopes ofNilgiri Hills in Ooty in a place called Kasolai. Tavayogi and he were engaged in a long conservation regardingtheir movements. We had lunch at this ashram. Suyam Jothi Swami‘s disciples served us food. We were servedsimple food – rice and a soup cooked with lots of grains and nuts. The Swami passed us some books on hisPhoto 16 The 2nd leg of my pilgrimage with Tavayogi. Clockwise: In Sargurunathars Cave &Ashram; Outside Sargurunathars Cave & Ashram in Ooty; At the Mariamman temple in Ooty;With Dayananda Swami in Ooty; At Suyanjhothi Swamis Satguru Sathya Raja Yoga Seva GnanaAshram in Kasolai.
  • 229. 229Parama Guru, Sargurunathar, written by him (Suyan Jothi Swami). Then Mani took us to another priest whoruns a Mariamman Temple. The priest conducted prayers, questioned us a lot, talked on his temple andfestivities, and blessed our entourage, even Tavayogi, by applying Kunkumam on our foreheads. We had somebites here offered by the priest. His aids served us.The last stop was to Dayananda Swami who lived alone in his ashram in some woods in Ooty. A volunteer cumcaretaker informed the Swami of our arrival. Adi Sankara‘s painting adorned the hall of this house, greeting us,as we were lead into a room where the Swami was cuddled up on a bed in a corner of the room. He wore awoolen cap on his head, a woolen shawl around his neck and a blanket wrapped around his body exposing onlyhis feet to us. He asked many questions and also talked about Ooty - past and present. He told us he was goingto leave the world and we shall see him as a star in the sky soon. Initially this Saint did not allow me tophotograph him but midway told me I could snap a picture or two. We were served hot tea by his aid, whichbrought some relief in this cold weather.Tavayogi had planned to return a visit by a Swami who had dropped by at Tavayogi‘s Peedham sometime back.However, as it was a cold and wet night out in the hills of Ooty and as it was already late we decided to headback to the Peedham. Strong winds and drizzle prevailed throughout our journey.On the way, back Tavayogi explained to me the spiritual state of each of these Swamis.Day 6 – A Day in the Life of an Ashramite21 September 2005 - It was in Kallar that I saw the moon extremely big and close with a very wide radiant circlearound it. It was extremely beautiful. A noise woke me up in the early hours one morning. Upon lying in bedand paying attention to it, it sounded like the walk of heavily built person with a walking stick. I was not surewhat it was. I told Tavayogi that I heard sounds in the night. He then narrated stories where elephants used towalk right up to the Peedham and stand in the bushes watching the Ashramite; a leopard having come into thePeedham grounds and killed a dog that was tied up to a post; and numerous occasions where snakes werespotted in the grounds.During the time I was in Kallar, I used to wake up each morning at 4 am and tried to meditate until sun break,which occurs early in India, around 5 am. I then picked the flowers for the Morning Prayer.I spent the day at the ashram with Tavayogi, Vimalan, Suresh, and Nadaraja where I did some reading besideschatting with these folks. Tavayogi was with the local village headman allocating homes for the local aboriginesthat the Government was building adjacent to the Peedham.
  • 230. 230Tavayogi related to me the anxiety he had to go through trying to install the Aaru Aatare Peedham at hishermitage. The Peedham was fashioned based on exact measurements and guidance given by Agathiyar toTavayogi. It was one massive piece of granite weighing 1,250 kg that was cut into seven numbers of recedingsteps. It was made out of a solid piece of granite elsewhere and then transported by lorry to the foot of theashram. The Aaru Aatare Peedham had to be carried across the railway lines that were running from Coimbatoreto Ooty passing the small village of Kallar. When he was lost for ideas trying to bring the Aaru Aatare Peedham,Agathiyar appears to him asking Tavayogi not to worry and sends someone with an elephant to pull the AaruAatare Peedham, across the railway tracks, up the hill slopes all the way up the small hillock where was perchedTavayogi‘s Agathiyar Gnana Peedham.Tavayogi spoke about Arutprakasa Swami, Jeganatha Swami, and Chitramuthu Adigal all of whom followedRamalinga Adigal‘s teaching. Chitramuthu Adigal was both Arutprakasa Swami‘s and Tavayogi‘s Guru. JeganathaSwami was Chitramuthu Adigal‘s Guru.As I was sitting at the Peedham, I thought that since the next day was a Thursday, an auspicious day for Guruworship, it would be great if Tavayogi could have a special prayer for Agathiyar, giving me an opportunity toparticipate in the prayers and later giving the devotees and folks around his ashram a treat. I mentioned this wishto Tavayogi. Nadaraja and Tavayogi were overjoyed. Therefore, in the evening, we went downtown to purchasegroceries and vegetables for the feast.Later that evening Tavayogi brought out bundles of nadi that were in his possession. They were of various sizesand lengths some with very fine writings and others with big writings. He read to me some transcribes of thenadi written in notebooks. While in the midst of viewing these nadis, Vimalan came over to me and whisperedclose to my ears that Suresh and Mani‘s son-in-law were waiting at the village below and wondered if I wouldlike to follow them into town. I excused myself from Tavayogi, dressed up and headed for Mettupalayam in myrented car.Only in the car did they mention they wanted to go to the famed Kil Tirupathi Temple out of town. This templewas a miniature of Tirumalai Tirupathi Temple of Andra. It was on a privately owned property in the middle ofa mill. It was beautiful and well maintained. Vimalan had to leave his cell phone with the security. Once insidethe temple they wanted to wait it out until closing times where the God and Goddess are put to sleep.When we came back to the Peedham, Tavayogi was waiting up for us. Upon seeing our car, he sent Nadarajadown with a torch. Nadaraja passed the torch without saying a word and went down to the village, apparentlyangry with us for turning up late. Tavayogi asked me why we were late. I told him we went to the temple. Heasked why we did not call him. Vimalan replied he had surrendered the phone with the security. Tavayogi told usNadaraja had prepared dinner and had waited on us. ―The food has now gone cold. Help yourself,‖ he said. He
  • 231. 231watched us as we ate in silence feeling guilty for staying out late and not informing him. I could envision him asa father who was worried sick and nervously pacing the room waiting for news of his children and looking outfor signs of a car approaching with his children returning home.Day 7 – A Day of Doing CharityPhoto 17 Clockwise:Feeding the poor atTavayogi’s ashram;Tavayogi at thebanks of the riverthat passes throughhis ashram; at theentrance to thePeedham; inside thePeedham; outsideTavayogi’s ashram.22 September 2005 – Suresh and Vimalan cooked the food with some assistance and supervision from Nadaraja.Word was passed on to the villagers that prayers would be conducted and free food would be served. Tavayogiconducted prayers at exactly 11 am followed by us serving food to all those gathered.Nadaraja out of the blues commented that the day‘s event was even greater than the usual prayers done on fullmoon days. He added that the day was also auspicious because it was Kritigai, a special day for Lord Murugan.Later Tavayogi tells me it was not Nadaraja who had made the statement. He indicated that the Siddhas werecommunicating through Nadaraja and they were happy. I did ask Tavayogi if the Siddhas were present at thealtar in the Peedham to receive our prayers. Tavayogi questioned me back, ―What! Do you think they are notaround?‖, since he must have thought I doubted their presence by asking numerous times if they were around;at the Peedham; in the caves and at the samadhi that we visited.That night Tavayogi and myself sat done to plan our journey according to Agathiyar‘s Aasi Kaandam. Mybrother, who was a journalist with local English daily in Malaysia, was also in India having just arrived onSeptember 17 for a convention cum visit to farms. He was reporting on methods of farming adopted in India.
  • 232. 232He was with a few other journalists and some farmers from Malaysia. We arranged to meet him in Trichi thenext day.Day 8 - The Actual Journey Begins23 September 2005 - ―Only now our actual journey begins,‖ said Tavayogi with a big grin on his face and atwinkle in his eyes, as we left on the second leg of our tour. We were headed for Agasthiyampalli nearVedharanyam, Pothigai, Courtalam, and Palani as instructed in my nadi. He was just as excited as I was too. Wereached Trichi at 2 pm where we had lunch. Then we went over to the hotel where my brother was staying.Tavayogi excused himself to visit his friend in Trichi while my brother and I went to a book fair. Tavayogireturned shortly to the hotel. Subarao, Mano and others who accompanied my brother for a seminar in Indiamet Tavayogi and exchanged views. Tavayogi and I wanted to find accommodation in the same hotel but wewere told all rooms were taken up. On the way to the adjacent hotel, the local organizer of the seminar coaxesus to stay in the same hotel and made the necessary arrangements.Day 9 - Agathiyar Welcomes Us at Agasthiyampalli24 September 2005 - Tavayogi and I left Trichi for Vedharanyam at 6.00 am. We stopped over at Tanjore at 7.30am for breakfast. We saw the salt lakes where Mohandas K Gandhi had carried out his famous salt walk. Wealso saw the places where the tsunami wave had hit on 26 December 2004.We reached Agasthiyampalli, Vedharanyam at 10.30 am. To our surprise, a temple priest, who was sitting withtwo other locals at the entrance of the temple, on seeing us alight from the car, came forward to greet and usherus into the temple grounds. He took us straight to Agathiyar‘s shrine. This shrine was on the left of the entranceand was facing the main temple of Lord Shiva. He lighted camphor and showed the flame. Tavayogi and I sat onthe floor. Tavayogi started singing the hymns as usual. The priests interrupted him, asking us to go around thetemple ground and then to the main temple first. He insisted we prayed at Lord Shivaa‘s shrine first as he wasgoing away to another temple to conduct prayers. It was almost noon and temples would be closed in theafternoons. So why was he in a hurry to go to another temple for prayers? Later in the nadi, reading Agathiyartells me he was the one on hand to greet us cheerfully at Agasthiyampalli that day. He gave instructions on howto go about at this temple. Tavayogi turned to me and said, "Lets oblige him.‖ Tavayogi and I came round thetemple grounds as the priests had instructed. We stepped into Lord Shivaa‘s shrine where the priest was waitingfor us. He lighted the camphor and showed the flame. In the open grounds at temple, the priests pointed to usthe exact spot where Agathiyar pressed his thumb into the ground to balance the earth that had tilted due to theDevas, Gods, and Goddesses converging in the Himalayas for Lord Shiva-Goddess Parvathy‘s wedding.
  • 233. 233Marshall Govindan in BABAJI AND THE 18 SIDDHA KRIYA YOGA TRADITIONS (Govindan, Marshall,Babaji And The Eighteen Siddha Kriyayoga Tradition, 1991, Kriya Yoga Publications (Reg), 196 MountainRoad, P.O.Box 90, Eastman, Quebec, Canada, JOE 1PO http://www.babaji.ca), (Govindan, 1991) explains thisepisode:―At the time of Shiva‘s marriage to Parvathi on Mount Kailas, the assemblage ofGods and Goddesses was so great that the equilibrium of the planet wasdisturbed. The north sank low under the weight of the crowding celestials whilethe south rose up. To restore a balance, Shiva asked Agasthiyar to travel fromMount Kailas to southern India. The most famous ashram site in the Tirunelvelidistrict near the Courtalam waterfalls in the Pothigai Mountains of southernTamilnadu is where he is reported to be living to this day.‖After praying at Lord Shiva‘s shrine, we came back to Agathiyar‘s shrine. Tavayogi picked up singing the hymnsfrom where he had left. Since Agathiyar had promised to open his eyes and see me at Agasthiyampalli in thenadi reading, I began observing him. He was carved in granite with both eyes shut. His image had been worndown, missing all the details, due to years of conducting Abhisegam and worship. He did not open his eyes.As Tavayogi ended his prayer with a couple of hymns, I continued with the Potri hymns as usual. As I startedreciting the pranavam-aum, at Agathiyar‘s shrine, I could hear and feel the pranavam reverberate, and bounceoff the granite walls. I felt a cool breeze sweep over me even as I was sweating away at the shrine. As I utteredthe last line of the Potri hymns, Aum Maa Siddhargale Potri, I broke down in tears. I cried and cried. Agathiyarhad yet to look at me. I begged Agathiyar to open his eyes and see me. However, sadly, he did not respond. Ishut my eyes as I wept continuously. After some time, I opened my eyes. Tavayogi who was earlier seatedopposite me was not there anymore. I turned towards the entrance. He had moved to the open air and wasstanding there observing from the outside.
  • 234. 234 Photo 18 Tavayogi at Agasthiyampalli
  • 235. 235Photo 19 The 3rd leg of my pilgrimage with Tavayogi. Clockwise: Tavayogi at Breehadeshwarar Temple; Agathiyar opens his eyes; AtKaruvurar temple; Outside Agathiyars temple at Agasthiyampalli; Tavayogi with Agathiyar.Agathiyar Opens His EyesAs I joined Tavayogi where he was standing, he ushered me to his side and whispered to me, ―Agathiyar hadopened his eyes twice. There is the aroma of sandalwood in the air too‖. He asked that I stand at the same spothe had stood. ―Concentrate now. Look at the Siddha‘s eyes,‖ he said.I peered at the granite statue of Agathiyar but I could hardly make out his face much less see him open and closehis eyes. The shrine was dark. I could sense Tavayogi‘s disappointment that I could not see Agathiyar open hiseyes. This I knew from the tone of his voice when he consoled me, ―Never mind, son. Let‘s snap somephotographs, shall we?‖I entered Agathiyar‘s shrine again and was about to sit at the same spot when Tavayogi motioned me to sit withAgathiyar in the inner sanctum sanctorum. ―Go in and sit at Agathiyar‘s feet at the inner sanctum. He is ourfather. Who dares object?‖ That is when Tavayogi throws his shawl over to me asking me to lay it on the floorto sit on as the floor had oil spills and grime. As I laid his shawl and sat, I glanced at Agathiyar‘s face and whatdo I see? The Siddha is observing me with an eye open. I looked hard in disbelieve. I was sure they wereengraved ―closed‖ as I entered his shrine this morning. I was overcome with joy seeing Agathiyar look at me andI called out to Tavayogi, ―Swami…‖ even before I could complete my sentence, Tavayogi understood and told
  • 236. 236me, ―Right! He has seen you, has he, come! They will show (themselves) you only for a moment.‖ Tavayogihurried me from the spot. Even as I came out from his shrine, the Siddha was looking at me with one eye shut,grinning away.I ponder again Swami Muktananda‘s description of a true Guru from KUNDALINI - THE SECRET OFLIFE, Siddha Yoga Publication, 1994, (Muktananda, Kundalini - The Secret of Life, 1994)―The Guru is the grace bestowing power of God. The entire body of such aGuru has become permeated with sakti. In fact the Guru becomes theembodiment of sakti to such an extent that the hat he wears, his clothes, and themat on which he sits become permeated with it, and just by touching them, adisciple can receive sakti.‖We left Agasthiyampalli at 11.15 am. Tavayogi tells me it has been ten years since he came to Agasthiyampalli. Inthe nadi prediction, Agathiyar had promised that he would look at me when I came here. I was convinced thevision I had was possible only with the grace and prayer of my Guru Tavayogi Thangarasan Adigal. Only afterhe had thrown his shawl over to me to sit on did this miracle take place.Back at Breehadeshwarar Temple and Siddha Karuvurar’s ShrineWe had lunch at Tanjore and proceeded to Breehadeshwarar Temple at 3.00 pm. As the temples in India areclosed from 1.00 pm to 4.00 pm, Tavayogi took the opportunity to take a nap in front of the huge Nandi at thetemple grounds while I went around snapping some photos of this majestic and famed temple. At SiddhaKaruvurar‘s shrine, there was no one at the shrine other than a caretaker. The caretaker who was cleaning the oillamps got up on seeing me, called me in, lighted the camphor, showed the flame, and gave me the sacred ash.Marshall Govindan in his book BABAJI AND THE 18 SIDDHAR TRADITION (Govindan, Marshall, Babajiand the Eighteen Siddha Kriyayoga Tradition, 1991, Kriya Yoga Publications (Reg), 196 Mountain Road,P.O.Box 90, Eastman, Quebec, Canada, JOE 1PO, http://www.babaji.ca, (Govindan, 1991) reproduced withpermission via e-mail), says,―During the construction of the Breehadeshwarar Shiva temple in Tanjore,around 900 AD Boganathar advised its builders as to how to raise the eighty toncapstone to the top of the temple, more than two hundred feet high. This wasdone through his disciple Karuvurar. About this time he also advised the king ofTanjore to build a small shrine dedicated to Karuvurar behind theBreehadeshwarar Shiva temple.‖
  • 237. 237I came back to the spot Tavayogi was napping. He invited me to share his shawl that he had spread on theground to lie down. At 4.00 pm when the temple doors were opened to the public, Tavayogi went straight toKaruvurar‘s shrine and the same man who attended to me earlier attended to Tavayogi too. Tavayogi sat at theshrine in meditation. I followed suit. Some pilgrims who had taken shelter away from the scorching sun atKaruvurar‘s shrine were conversing loudly. The caretaker drove them away, saying there were people meditating- referring to us, and creating a peaceful environment for us to meditate. Why did Tavayogi wait until 4.00 pm ifhe only wanted to visit Karuvurar‘s shrine and not the main temple? Only the main temple was closed between12 noon and 4.00 pm. Karuvurar‘s shrine was accessible to the public anytime of the day. As we came aroundthe temple complex, Tavayogi must have sensed my yearning to see Lord Shiva for he told me to go ahead whilehe stood in the shade of the temple structure. I rushed up the flight of stairs to the inner sanctum of the templewhere was housed the largest Shivalingam. I joined Tavayogi shortly and we left the temple complex.Saraswati MahalTavayogi suggested we visit the Saraswathy Mahal hoping to show me some old scripts and collections of KingSarobhoji. It was 5.00 pm as we got into the car and rushed to the museum before they closed for the day.Tavayogi purchased a couple of tickets and we entered the museum. The palace of King Sarobhoji was nowconverted into a museum that houses his vast collection of English books, portraits, and old writings. Tavayogiwas saddened that most of the writings that were kept here earlier were no more to be seen now.We returned to Trichi. At the hotel, Tavayogi still insisted on sleeping on the floor although he relented toaccept a blanket to be spread on the cold floor and a pillow under his head.Day 10 - Pothigai andCourtalamPhoto 20 The 4thleg of thepilgrimage.Clockwise: AtKalyana Theertamat the foothills ofPothigai; Shivatemple at KalyanaTheertam;Agathiyars templeat the foothills ofPothigai;Agathiyars templeat KalyanaTheertam inPothigai.
  • 238. 238Photo 21 The 5th legof the pilgrimage.Clockwise; OutsideAgathiyars Cave atCourtalam; AtShenbaga DeviAmmans temple;Outside AgathiyarsCave; InsideAgathiyars Cave;Tavayogi at the innerchamber ofAgathiyars Cave25 September 2005 - My brother checked out of the hotel. Although his visit to India to participate and cover aseminar that was sponsored by his employer and sponsors had ended, he had extended his visit to follow us onthe tour. Tavayogi, my brother, and I left for Pothigai hills at 6 am. We had breakfast in Tanjore and lunch onarrival at Papanasam. Here was the famous Agathiyar falls. This place was packed with holidaymakers, as it was aSunday. Tavayogi and I washed our cloths in the stream and laid them out to dry on the rocks. We took a bathunder the falls, dried ourselves, and started our climb up a long flight of stairs to a lake known as the KalyanaTheertam. On the way up, we passed a house built into the cliffs where a woman Saint, Sadhu KrishnaveniAmmal was staying. I was told she has been staying in solitude since coming up to this spot following a Siddhawhen she was barely thirteen years of age. She never went back. Tavayogi stopped to enquire if she was aroundonly to be told that she was having her afternoon nap. Tavayogi told us we could try our luck on our way down.Further up perched on a cliff was a Shiva temple. There was a shrine for Agathiyar too.78Tavayogi meditated at this spot. Tavayogi tells us this was the spot where Agathiyar himself had meditated andattained Mukti. I was told this was also the spot where the Siddhas come down in the form of light after 11.0078Maran tells me the statue of Siddha Agathiyar was not there when he visited the temple recently in 2006. My nephew who had spent a night here only saw the statue ofthe Siddha the next day. So was the Siddha playing games with them?
  • 239. 239pm daily. Impressed by the talk that one could see Siddhas in light form in this spot, I requested Tavayogi thatwe stay overnight to watch them but Tavayogi preferred to stay in the caves of Courtalam for the night.As we started on our way down and approached Sadhu Krishnaveni Amma‘s ashram, the ashram door was stillclosed. Tavayogi did not want to disturb her and lead us away from there. Then we stopped at a large templededicated to Agathiyar further down. Here Agathiyar was enshrined in the form of a granite statue sitting in asimilar pose to that of Lord Ayappa Swami in Kerala. Then we returned to Agathiyar Falls where there is a largeand old Shivan temple. It was closed. We waited for the temple to open at 4.00 pm. We then left for Courtalam.We had tea at Courtalam and later purchased a candle and torchlight as we were going to stay in the cavesovernight! I was so excited.Overnight in Agathiyar’s CaveTavayogi stops at one of numerous houses lined up in this small town and enquired about the caretaker ofAgathiyar‘s caves. We are told she was at the Shenbaga Devi Amman temple in the hills. Prem drops us at thefamed Courtalam picnic spot. I picked up my laundry that was still wet. I took along my bag of fresh clothingand blanket and we rushed to the caves on foot, as it was almost nightfall. Strong winds blew again as we hikedup the hill behind the Courtalam falls. It was a three-kilometer walk uphill to Agathiyar‘s cave. Eventually thenight set in. We trotted in the dark with Tavayogi leading the way with the aid of the torchlight. It was pitch darkas we reached the Shenbaga Devi Amman temple, which was in total darkness except for a light inside theDevi‘s shrine. I could not make out much of the temple in the dark.Tavayogi stops at one of numerous houses lined up in this small town and enquires about the caretaker of thecaves. We are told she was at the temple in the hills. Prem drops us at the famed Courtalam picnic spot. I pickedup my bundle of laundry that was still wet. I took along my bag of fresh clothing and blanket and we rushed tothe caves on foot, as it was almost nightfall. Strong winds blew again as we hiked up the hill behind theCourtalam falls. It was a three-kilometer walk uphill to Agathiyar‘s cave. The night set in. We trotted in the darkwith Tavayogi leading the way with the aid of the torchlight.It was pitch dark as we reached the Shenbaga Devi Amman Temple, which was in total darkness except for alight inside the Goddesss shrine. Tavayogi calls out in the dark through the metal grills. I see some movementon the floor of the temple. Apparently, some folks were sleeping in the temple. He introduces himself and theyseem to know him. He asked them to open up Agathiyar‘s cave, which they obliged readily. A man led the waywhile we followed. As it was dark, I could not make out the surroundings although I knew we were walking onthe banks of a lake and could hear the roar of a waterfall nearby.
  • 240. 240Tavayogi calls out in the dark through the metal grills. I see some movement on the floor of the temple.Apparently, some folks were sleeping in the temple. He introduces himself and they seem to know him. Heasked them to open up Agathiyar‘s cave, which they obliged readily. A man led the way while we followed. Icould not make out the surroundings although I knew we were walking on the banks of a river and could hearthe roar of a waterfall nearby. The caretakers were three elderly women.Supramaniam, the one who showed us to the cave, apparently was from out of town. He unlocked the iron grillsto the cave. He lit the hurricane lamp, tidied the place so that it was conducive to spend the night, and evenprepared hot tea for us in the cave. The drink was a blessing in that cold weather.There were a few statues including a statue of Agathiyar, pictures and the vasikol that Agathiyar used, I was told.The vasikol is placed under ones arms to retain the flow of the breath through a particular nostril. Tavayogi toldus there was even Agathiyar‘s sandals earlier but now was missing. The caretaker woman drops in to check if allwas conducive for our night out in this cave. Supramaniam and the caretaker then leave.Their brother Supramaniam who was from out of town was the one who showed us to the cave. He unlockedthe metal grills to the cave. He lit a hurricane lamp, tidied the place so that it was conducive to spend the night,and even prepared hot tea for us in the cave. The drink was a blessing in that cold weather.There were a few statues including a statue of Agathiyar, pictures and the vasikol that Agathiyar used. Thevasikol is placed under ones arms to retain the flow of the breath through a particular nostril. Tavayogi told usAgathiyar‘s sandals were now missing. The caretaker woman drops in to check if all was conducive for our nightout in this cave. They then leave.The cave was small, cozy, and warm. We could hardly stand up in this cave. The adjacent compartment of thecave, which was empty except for an oil lamp burning, was where Agathiyar had meditated. We entered thischamber and seated ourselves. Tavayogi was sad to notice that a portion of this cave had now become a storefilled with pots and pans. He was also saddened that the cave had now been named Avvai‘s cave when in it wasAgathiyar‘s cave. As usual, Tavayogi sang the hymns, which I have now become familiar with, followed by mesinging the SIDDHARGAL POTRI. Tavayogi then left my brother and me to continue with the prayers andretired for the day. I hang my cloths to dry outside the cave and locked up the grilled door to the cave entrancebefore retiring for the day. We laid blankets on the ground and used our bags and clothing as a pillow. We wereso exhausted that the moment we laid our heads on the ground we had dozed off. I did wake up in the middleof the night though and saw rats scurrying away in the crevices and sides of the cave. I had a good night‘s sleepand was refreshed the next day.
  • 241. 241We could hardly stand up in this cave. It was small, cozy, and warm in here. The adjacent compartment of thecave, which was empty except for an oil lamp burning, was where Agathiyar had meditated. We entered thischamber and seated ourselves. Tavayogi was sad to notice that a portion of this cave had now become a storefilled with pots and pans. Tavayogi was also saddened that the cave had now been named Avvai‘s cave when inactuality it was Agathiyar‘s cave. As usual, Tavayogi sang the hymns, which I have now become familiar with,followed by me singing the Potri. Tavayogi then left my brother and me to continue with the prayers and retiredfor the day. I dried my cloths outside the cave and locked up the grilled door to the cave entrance before retiringfor the day. We laid blankets on the ground and used our bags and clothing as a pillow. We were so exhaustedthat the moment we laid our heads on the ground we had dozed off. I did wake in the middle of the nightthough and saw rats scurrying away in the crevices and sides of the cave. I had a good night‘s sleep and wasrefreshed the next day.Day 11 - Roaming the Jungles of Pothigai and Courtalam26 September 2005 - I woke up early as usual and came out of the cave to realize that we were next to a hugewaterfall and a lake. In the early morning sunlight, I could make out some movements in the surroundingjungles. I sat and watched the day begin. As the day dawned and there was more light, I noticed it was themonkeys that had been perching on the cliffs and trees. Tavayogi woke up shortly. Supramaniam and thecaretaker woman turned up early to prepare tea for us. We took our bath at the falls under the watchful eyes ofTavayogi. He cautioned us to be careful, as the rocks were slippery and asked that we hold on to the railings thathad been put up. I washed and dried my cloths again!Photo 22 The final legof my pilgrimage withTavayogi. Clockwise:With a sadhu outsideDhakshanamurthisCave in Courtallam;Paintings at Chitrasabaiin Courtallam; InsideDhakshanamurthisCave; Chitra Sabai:Inside the innerchamber of VallalarsCave; Chitra Sabai;Outside Vallalar’s Cave.
  • 242. 242After drying my cloths, I came up the steps to the cave a sadhu was squatting at the entrance to the cave andhaving tea with Tavayogi and the rests. He had long matted hair and was beaming a smile. He invited me in. Igreeted him and sat down beside him. I had my tea. He remained quiet as Tavayogi talked with the caretakers.This sadhu then tells me he would be at the temple below and leaves the cave. Who was he and why did he needto tell me that?Lord Dhaksana Murthi’s CaveTavayogi suggested we go over to Lord Dhashina Murthi‘s and Ramalinga Adigal‘s cave. He asked me to get theblessings of the elderly women and give a small contribution to her, which I did.We came down the hill to Shenbaga Devi Amman‘s Temple. Yogi S A A Ramaiah in his book BABAJI GITAsays this temple is built on the exact spot where Agathiyar initiated Maha Avatar Babaji into Kriya KundaliniPranayam.Yogi S. A. A. Ramaiah in his book BABAJI GITA says Shenbaga Devi Amman temple was built on the exactspot where Agathiyar initiated Maha Avatar Babaji Baba Nagaraj into Kriya Kundalini Pranayam. This templewas where Babaji had sat for days in meditation. His Guru Siddha Bhogar had instructed him to go to thePothigai Hills to meet Agathiyar. Babaji left Kadhirgama in Ceylon for the Pothigai Hills. Babaji adamantly wentinto penance until Agathiyar appeared in front of him.I saw the sadhu again at the temple just as he had promised. I told him we were going to Lord Dhakshinamurthiand Ramalinga Adigal‘s cave and asked if he would like to follow. He jumped down from the seat he wasperched on immediately and led the way. He opened up the grilled gates to the cave entrance for us. He lightedthe oil lamp inside the cave. The sadhu having lighted the place for us went out and sat on a rock outside thecave. We entered the cave, which was large enough to allow us to stand. There were statues of Agathiyar, hiswife Lopamudra and Rishi Visvamitra in this cave. In the inner chamber was a statue of Lord Dhashina Murthi.We sat in meditation for a while.Ramalinga Adigal’s CaveThe sadhu closed the grilled gates to Lord Dhashina Murthi‘s cave as we came out. Tavayogi then lead us toRamalinga Adigal‘s cave. The sadhu followed us some distance but eventually turned onto another path. Icaught up with him to thank him. He gave me a wink before we parted. What was that wink for? Was this theSiddha that Supramania Swami told I would meet on my journey?
  • 243. 243I turned to join Tavayogi and my brother who were already some distance ahead. Tavayogi left us at a spot tocheck out the route to Ramalinga Adigal‘s cave. He reappeared from the opposite direction and led us awayfrom the spot.The entrance to Ramalinga Adigal‘s cave was secured with metal grills too. Tavayogi told me it was locked. Iinspected the door and tried to unlatch it. Surprisingly the latch gave way and I could slide the grilled door asidequite easily. It was pitch dark inside. We had to light up the candle. The outer chamber was large enough tostand around. Tavayogi and I crawled into the inner chamber, which was rather small. I grasped Tavayogi‘shand. Tears ran down my cheeks. I loved Ramalinga Adigal very much having read much about him. I wasgrateful and appreciated Tavayogi for bringing me to the cave where my favoriteS iddhas had meditated; havingguided me to these auspicious spots and places which I would not have seen and experienced if I hadundertaken this journey alone.We closed the grill to the caves and headed back for Agathiyar‘s cave.We prayed at the Shenbaga Devi Amman Temple on our way back. This temple was where Maha Avatar Babajihad sat for days in meditation. His Guru Siddha Bhogar had instructed him to go to the Pothigai Hills to meetAgathiyar. Babaji left Kadhirgama in Ceylon for the Pothigai Hills. Babaji adamantly went into penance untilAgathiyar appeared in front of him.M. Govindan in BABAJI AND THE 18 SIDDHAR KRIYA YOGA TRADITION, (Govindan, Marshall,Babaji And The Eighteen Siddha Kriyayoga Tradition, 1991, Kriya Yoga Publications (Reg), 196 MountainRoad, P.O.Box 90, Eastman, Quebec, Canada, Joe 1PO, http://www.babaji.ca, reproduced with permission viae-mail), (Govindan, 1991) narrates this episode,―Boganathar inspired his disciple, Babaji, to seek this objective of SiddhantaYoga, and so directed him to seek initiation into Kriya Kundalini Pranayama orVaasi Yogam from the legendary Siddhar Agasthiyar at Courtalam in the PothigaiHills of Tamilnadu. Babaji traveled on foot to Courtalam and on arriving there atthe Sakti Peedham, one of the sixty-four shrines throughout India dedicated toGod as the divine mother, he made a solemn vow to remain at that spot untilAgasthiyar would initiate him into the secrets of yoga. On the forty-eight day,when Babaji was on the verge of complete collapse, with great longing, he simplyrepeated repeatedly the name ―Agasthiyar‖. Suddenly the eminent Siddhar
  • 244. 244stepped out of the nearby forest and came up to where Babaji was sitting inprayer.‖―Agasthiyar emphasized the strict conditions under which it was to be practicedand its potential for awakening the higher levels of consciousness, spiritualenlightenment and ultimately the transformation of all five bodies. He thendirected Babaji to go to Badrinath. Babaji made the long pilgrimage to Badrinathand then spent eighteen ―long, lonely months‖ practicing intensively all the yogickriya taught to him by his Gurus Agasthiyar and Boganathar.‖We bid farewell to all the caretakers who had gathered at the temple. Tavayogi again insisted on carrying mybundle of damp cloths. We started down the mountain to the spot where Prem left us the day before. Prem hadbeen worried sick having no idea about our whereabouts in the jungles of Courtalam. He had been callingTavayogi on the cell phone but as there was no signal in the mountains, we did not receive his calls. He wasrelieved to see me, as he was answerable to his agency on my safety and well-being. We then continued on ourjourney to Palani.Agathiyar Opens His Eyes AgainBefore we left Courtalam Tavayogi took us to a Shivan temple, Lord Kutralanathar in town. At the Shiva templewas a shrine for Agathiyar. Tavayogi narrated an incident that took place here during his travels through India.He was at Agathiyar‘s shrine at the spot we stood today. He heard a melodious hymn. On tracing the source ofthat hymn, he chanced upon Somasundareswarar Swami who was standing at a shrine of Lord Shiva. LaterTavayogi met Somasundareswarar Swami often at Shenbaga Devi Amman Temple. Somasundareswarar Swamimaintained Agathiyar‘s cave and the surrounding caves until his demise.We sat at Agathiyar‘s shrine in this temple and Tavayogi started singing hymns. Tavayogi broke down as he sangRamalinga Adigal‘s ―Indru Varumoh Naalaiku Varumoh Allathu Mathendru Varumoh‖ that is when I thought Isaw Agathiyar open and shut both his eyes. I got up to move closer, to get a better view and to confirm what Ihad seen. True enough there was Agathiyar opening and closing, both his eyes, which were very human. Back atAgasthiyampalli the sculptured granite figure of the Siddha had both eyes sculptured closed. However, as I lefthis shrine his left eye was wide open watching me. At Courtalam, the Siddha‘s eyes were sculptured wide open.Now human eyes were watching me. I stood still, amazed, my sight fixed on the Siddha‘s eyes. That is whenTavayogi called out to us saying, ―You have seen, have you? Come on let‘s leave.‖ Tavayogi again hurried us outof the temple having witnessed that spectacular event. He never gives us a moment to dwell on the mystical. Ipresume he does not want us to be stuck with those images and be at that stage or level forever. Sankara was
  • 245. 245always afraid that the devotee or the yogi might become so infatuated with his God that he would never get tothe Reality behind the Gods.Andrew Harvey in his book HIDDEN JOURNEY-A SPIRITUAL AWAKENING, published by PenguinBooks USA Inc., 1992, (Harvey, 1992) has the following conversation with Mother Meera, which I can relate toTavayogi hurrying us away each time a miracle takes place.―You have come to give the light to all people, so all can awaken in whatever waythey choose, in whatever situation or society or religious discipline they findthemselves.‖―Yes.‖―You do not want disciples in the old sense.‖―No. If people want to come to me, I can give them the light. If they want to betaught by me inwardly, I will teach them. If they want to take my light and betaught by someone else, they can.‖―Daniel said a beautiful thing yesterday,‖ I went on. ―He said you never treat anyof our visions of you or the light as special, because you never want us to rest atany stage or state.‖―Yes,‖ Ma said. ―There is always more. Always. Even for the greatest of yogis,even for Sri Aurobindo, there is always more. You must go on and on aspiring,praying for more and more light.‖―Realization is not, you have been showing me, one marvelous moment. It is aprocess.‖―Yes. A journey without end. There are different stages in the journey, but thejourney has no end.‖―The great danger for me,‖ I said, ―is that the ego will seize what the soul islearning for itself, to make itself proud.‖
  • 246. 246―It will try. However, the soul‘s joy will break it down, no? The divine will notuse you unless you are humble. My power passes through those who are clear.Keep yourself clear at all times. If they work with the light, it will transform themand give them the power to change themselves and so change the world.‖When we checked in at a hotel in Palani, it was nightfall. Tavayogi told us we should climb up Palani Hill firstthing in the morning. He again insisted on sleeping on the floor.Day 12 - Palani Amazes Me AgainThis was the second time I was instructed in the nadi to come to Palani. At 5.00 in the morning, we started forthe Palani Temple. The streets were quiet. Shops were still closed. We walked from the hotel in town to thetemple on the hillock. We had to wait in queue, as the temple was still closed. At 6.00 am, we were allowed toenter. We stood in front of Palani Murugan and offered our prayers. I still cannot recall what I saw here; atDhandhayutapani Murugan‘s sanctum just as I cannot recall what I saw the first time, I was in this temple in2003.We went down some steps to the open and crossed over to another temple structure, which housed SiddhaBhogar‘s shrine. Palani had puzzled me earlier in 2003. I wanted some answers then. It was clear to me now onmy second visit to Palani. This was definitely not the route I took to Bhogar‘s shrine in 2003. In my earlier visit,I remember pretty well that I had walked along a passage from Dhandhayutapani Murugan‘s shrine to Bhogar‘sshrine. Bhogar‘s shrine was housed in the same building as Dhandhayutapani Murugan‘s shrine but to the back.There was no necessity to go cut across the open to go to Bhogar‘s shrine. The shrine walls now were beautifullypainted with murals depicting episodes from Bhogar‘s life in color. In 2003, there were no paintings on the wallbut bare walls.Tavayogi sat along the corridor outside Bhogars shrine in meditation. I wept in silent. When he came out ofmeditation, we entered Bhogar‘s shrine. There were four temple priests when we stepped into the chamber, justas in 2003. One of them showed the flame in front of the Maragatha Lingam and another figurine of GoddessBhuvaneswari that Bhogar had worshipped, both placed on a raised dais. The priests then pointed out theopening where Bhogar had entered and is still believed to be in samadhi. They narrated the history of the templeto Tavayogi and my brother. I cried again here. After gaining control of myself, I moved to a spot in the samespot in the room to sit for a while as the three priests continued filling in Tavayogi and my brother on thetemple‘s history. The fourth priest who was very much younger than the rests was standing in attendanceobserving the others and me without uttering a word.
  • 247. 247As we came out of this chamber, this young priest intercepted us at the corridor away from the others. I wasoverjoyed on seeing him with a tumbler in his hands. I told myself, ―My God it was happening again. I am beinggiven the Abhisegam Paal again.‖ He passed the tumbler that he was holding to Tavayogi who was right in front,saying, Abhisegam Paal. I had the gift of receiving this milk when I was on my pilgrimage to this temple in 2003.Today I was receiving it again. Tavayogi drank a portion and passed the tumbler to my brother who was behindhim. My brother drank a portion and in turn passed the tumbler to me. I emptied the tumbler and gratefullyhanded it over to the priests who look pleased. Surprisingly no one questioned him nor did he say anythingfurther. I came out of Bhogar‘s shrine in a state of bliss now as I did then.As we came down the steps into the open again, Tavayogi stopped and turned back to look at me. Hequestioned me knowingly, ―What is it, my son.‖ He had this twinkle in his eyes and gave me a broad smile. Iwent up to him and placed my head on his chests. Tears quelled in my eyes. I tagged along in bliss as Tavayogiand my brother walked ahead. We left the temple premises. Later we checked out of the hotel.Marudamalai and Pambatti Siddha’s CaveOn the way back to Kallar, Tavayogi took us to Marudamalai Murugan Temple where Siddha Pambatti hadmeditated at an adjacent cave. We had to leave the car behind at the base of the hill because renovation workswere being done in and around the hill temple. We hopped onto a bus that took us to the top of the hill. Thiswas my first ride on a bus in India. We stood all the way to the top as the bus was packed. We had a quickDarshan of Lord Murugan. The temple priests brought two garlands of flower and placed them aroundTavayogi and my brother. Tavayogi removed his garland and placed it around my neck. We went down a flightof steps to the cave of Pambatti. Here the temple priests narrated to us the story of Pambatti and his penance atthis spot. We sat for a while. Tavayogi meditated. Some of the devotees and the tourists come over to Tavayogifor the sacred ash. This was the first time I saw the Indian public approach Tavayogi for his blessings in public.We took the bus back down the hill.Back to KallarAs I was coming to the end of my tour, I realized I needed something more than the sights and sounds thatwere shown to me. On the way back to Kallar, I recalled and brought to mind all that I had witnessed and seenon this fabulous tour and pilgrimage of Siddha hideouts and caves, religious spots and places. I was extremelyblessed to have Tavayogi escort and show me around. Many miracles had taken place since I was here in Indiaon my second trip just as Agathiyar had promised me in the nadi reading.Yes, it would be a joy to relive all these miracles and happenings and share them with my family and friends onreturn to Malaysia. I shall speak about how Yogi Ramsuratkumar had joined Supramania Swami and me in
  • 248. 248chanting his name; how Agathiyar had opened his eyes to see me - first one eye at Agasthiyampalli, then laterboth eyes at Courtalam and many more incidents. I shall cherish all that I had seen and heard on this pilgrimage.I could talk about them for some time to come but eventually talk would have to end too. What next after Ireached the shores of Malaysia? Do I go back to my routine life?This journey should not be a mere tour of pilgrimage spots. I needed something that I could take back with mebesides these memories. Therefore, I told Tavayogi, as we had tea, on our way back to Kallar, I did not want thejourney of mine to end just like any other tour of India and that I needed more. I wanted something more out ofthis journey. Something that could bring me advancement in my spiritual path. He looked at me for a momentand then asked if I had been chanting the mantra that was given to me by him at the Sri Agathiyar GnanaPeedham back in Malaysia. I told him that I had received that mantra of Agathiyar much earlier, back inNovember of 2004 from astrologer Dr. Krishnan and I have been chanting it since then. Tavayogi tells mebriefly there are other that need to be undertaken and ran through them to me.Day 13 – Another Day of Doing CharityAt dawn, I went for a bath at the river with Tavayogi and my brother. Seeing us head for the river the localchildren too tagged along happily and noisily with excitement. Mrs. Sarojini (now Mataji Sarojini Ammaiyar) anda local woman prepared food to feed the locals, sponsored by my brother this time around. Back from the river,I cleaned and decorated the prayer room, which I took it upon myself to do as long as I was in Kallar. Mybrother took the opportunity to show the transcribe of his nadi that he saw in Trichi some days back. I had verymuch wanted my brother to read the nadi because I feel he is someone special. Each time before the Gods andSaints appeared in my dream, my brother was always there. I did mention this to Supramania Swami. Heinterpreted my brother appearing in the dreams as Lord Vinayagar himself - the elder one. I had also mentionedto Tavayogi and requested Tavayogi to advise my brother to see his nadi when he was in Kallar. In fact, when Iwas in Kallar Tavayogi did ask me if I wanted to read the nadi. He could arrange for people to come over fromAvinasi to read my nadi at the Peedham. I declined because I had not yet fulfilled by obligations to Agathiyarand the nadi completely. Once I had fulfilled the instructions from the latest reading of the nadi, I wouldconsider seeing it again for further directions from the Siddha.Mrs. Sarojini told us much has been said in her nadi about Tavayogi but Tavayogi stopped her abruptly fromrevealing more. Later when she came into the cabin that was our lodge, I requested her to continue on Tavayogiand the nadi readings pertaining to him. She brought more transcribes of the nadi on Tavayogi, on her, andsome others written in notebooks. She read to me the greatness of Tavayogi mentioned by the Siddhas.That afternoon we had a prayer for Agathiyar and the Siddhas, followed by serving free food for the locals.Then my brother on seeing the pitiful sight of the native Indians suggested to me if he should buy them
  • 249. 249clothing. I told my brother we could try mentioning to Tavayogi. Tavayogi happily agreed, telling us his prayerswere answered. Tavayogi added that he was wondering how he was going to manage the children who wouldcome asking for new clothing since Deepavali was around the corner.I was surprised with Tavayogi‘s reaction. Only a couple of days ago when I had arrived in Kallar I put forwardmy wish if I should get these children some shoes since I noticed they go to school bare footed. Tavayogi toldme it was not necessary. His priority was getting them textbooks and stationeries. Anyway, they would losethose shoes eventually, he added.This event reminds me of an episode that I read in the book FRAGRANT PETALS - A REPRESENTATIVEANTHOLOGY ON SRI BHAGAVAN published by Sri Ramanasramam, 2005, Tiruvannamalai. (TPR, 2005)TPR writes in the chapter, THE APPROACH THROUGH SONGS in this book as follows,―Bhagawan turned to me and said: "He is Kanappa, the disciple of VallimalaiSwami. He sings beautifully, even better than his Guru does. He brings tears toone‘s eyes.‖ Bhagawan went on praising Kanappa, which was something quiteunusual, so a real urge to hear him came over me, and I begged him to sing. Hebegan to sing the TIRUPPUGAL. I have never heard such a vibrant voice. Heeven brought tears to my eyes. For an hour or more, we all listened spellbound. Iwent out of the hall just behind Bhagawan and he suddenly turned around andsaid to me, "All this is unnecessary. If you gave your mind to it, it will lead youastray- no use". This was a shock to me, as he had just been praising Kanappa skyhigh.‖―On another occasion, the famous singer Dilip Kumar Roy spoke as follows,―I know no meditation or samadhi and no sadhana to attain it. I follow thedevotional approach of Bakti. I worship God through my songs. By crying tohim I seek to attain him Bhagawan, is this way right? Please guide me, master.‖―Bhagawan looked graciously at him and said with immense love andcompassion; "Yes, what you are doing is just what you have to do. Carry on andit will certainly lead you to your goal. Through devotion to God we discharge ouremotions and that is a sure way to reach him."―Again, I went out to lunch just behind Bhagawan and again he turned to me.This time he said,
  • 250. 250―Tell Dilip that our Tamil Saints have said that Bakti is the mother of Jnanam.Therefore, Bakti Margam is supreme. The essence of Bakti is in merging with theuniversal being through emotional devotion.‖―I was perplexed. The other day he had praised the singing of Kanappa but thenadvised me not to follow that way; and now again he was saying that thedevotional and emotional way of Bakti was the supreme and almost the only wayto reach God. I pondered over it for a time, and then it flashed on me that hepraised this way to Kanappa who was already following it under instructionsfrom his Guru but cautioned me against it and the caution applied only to mepersonally. Moreover, he alone can judge what path is right for me. Now again hewas commending the Bakti path as supreme because for Dilip it was supreme.‖The disciple eventually realized that Bhagavan‘s reply and the advice he gave were meant solely for eachindividual and not to be generalized.Osho too had on many occasions contradicted his own sayings. When questioned he would give an answer thatwas true and appropriate for that disciple and for that moment only.Sadhu Natanananda in SRI RAMANA DARSANAM published by Sri Ramanasramam, 2002, (Natanananda, SriRamana Darsanam, 2002) has this to say,―In this case and in all the other exchanges I have just given, the attitudes andassumptions of the devotees that manifested in Bhagavan‘s presence determinedthe response.‖When Tavayogi told me, it was not necessary to spend on clothing for the poor at Kallar but when my brotherproposed he readily agreed and appreciated the move to buy new clothing, I too realized that every word said bya Saint or Guru is meant only for that individual only for him alone. This I realized again, when I mentioned toTavayogi that Appana had wanted me to be the secretary of the Sri Agathiyar Gnana Peedham and that I hadrefused the offer. Tavayogi agreed I did the right thing in refusing to accept the offer. ―It was not necessary forus. It might be appropriate for Seelalli, who accepted the post, for he has a purpose that is to spread thegreatness of the Tamil language,‖ he added.In an article on the net,
  • 251. 251―Babaji and Mataji, in their own time, melt all hearts, expand all minds, andtransform the consciousness of each of their devotees. Babaji teaches that allpaths are glorious and each is appropriate for the soul guided to follow it.‖I too realized that every word said by a Guru is meant only for that individual only for him alone.We took along Mrs. Sarojini to shop for clothing at Mettupalayam. We purchased some 39 pairs of newclothing. The owner of Kumaran Textiles was kind enough to give us a discount. Earlier we did enter a shoptwo doors away but picked up only two pairs as the owner after learning that the clothing were for the poorstarted to dump stained, old cloths on us saying he was giving us at a discounted price.On our return to the Peedham word went out that, Tavayogi was giving away Deepavali clothing although it wasnot Deepavali yet. The villager‘s children crowded around Tavayogi and each received a pair of shirt and pantfor the boys and dresses for the girls.That night my brother and I started packing up to leave Kallar first thing in the morning. Tavayogi handed somethings to be delivered to the disciples back in Malaysia. He then called me into the prayer room at the Peedhamsaying he owes me something. He asks that Mrs. Sarojini bring fruits on a tray and asked me to place some coinson it.He then gave me a second teecha, which was in the form of a breathing exercise.Later Mrs. Sarojini and Tavayogi reminisce on their days together in the Patti Mantra team having spokenthroughout Tamilnadu and on various interesting topics. We listened attentively.Day 14 – Another Day with Supramania Swami29 September 2005 - After a good nights rest in Kallar, I woke up early. Mrs. Sarojini heated up the water forour bath, as it was too early and dark to have a bath in the river. She prepared breakfast too. My brother and Ibid farewell to Tavayogi and Mrs. Sarojini. We left Kallar for Tiruvannamalai at 6.00 am. We reachedTiruvannamalai at 2.30 pm.Supramania Swami met us on arrival at his kudil. I introduced my brother to Supramania Swami. SupramaniaSwami then asked me, ―Did you see your Guru?‖ I was simply amazed at Swami, being himself a great gnani,took time to enquire about Tavayogi, who Swami knew was mentioned by Agathiyar as my Guru. He thenasked, ―Did you hear the voice?‖ triggering my memory back to the first day at the kudil. Suddenly Iremembered that I had heard a third person chant along with us the first night I spent in Swami‘s kudil upon
  • 252. 252arriving in India. I asked excitedly Swami who it was. He answered with a laugh, ―That was Visiri Matai‖referring to his Guru Yogi Ramsuratkumar (Visiri Swami). He also said, ―You have undertaken this pilgrimagefor me.‖Supramania Swami had a few predictions for my brother. Swami handed him a five-faced rosary that he hadbeen using and asked us to split into two. I told him to give it all to my brother without breaking it up.Ramajayam drove my brother to Chennai at 4.00 pm in a four-wheel drive that my brother hired.That evening I took Swami to his village, Nacha Ananthal, eight kilometers from Tiruvannamalai town. Wereturned the same night. That night I contacted Vimalan whom I met in Kallar. He dropped in at the kudil. Iintroduced him to Swami asking him to look into Swami‘s needs since Vimalan and Suresh were locals ofTiruvannamalai. Vimalan wanted to take us to a few temples the next day, including that of LordArunachaleswarer.Day 15 – Annamalaiyar Up CloseAt 8.00 am, Vimalan comes to the kudil to take us to two small temples run by Suresh and him aroundTiruvannamalai. The first was a Shiva Temple. Vimalan introduced Swami and I to the caretaker who wasblessed to have Siddha Esaki appear before him. This man had stumbled upon this depilated temple some timeback and took it upon himself to restore the temple and perform prayers for all the deities here. Then one daySiddha gave his Darshan, invited the caretaker to follow him and holding him by his hand pulled the caretaker ofthis temple through a crack in the wall of the inner shrine of Lord Shiva. There was a bright light on the otherside of the crack in the wall. The caretaker panicked and let go off Esaki‘s hand. He missed an opportunity of alifetime to see the other plane. These boys had decorated and adorned the deities and laid flowers throughoutthe temple specifically for our visit. The caretaker invited us for the pradosham prayers that evening.The second location they took us to was a temple where numerous statues including a Lingam and that ofGoddess Amman were unearthed.Both these temples were being rebuilt.Then Vimalan and one of his friends led us to the famed Lord Arunachaleswarer Temple from the first temple.Suresh joined us at Lord Arunachaleswarer Temple. Together with him was the local flower dealer. I had apretty good and close look at Lord Annamalaiyar thanks to these boys.We returned to the kudil after packing our lunch from a hotel at 11.00 am. Suresh, Vimalan and his entouragebid farewell asking Swami and me to go over to the first temple for pradosham prayers at 5.00 pm.
  • 253. 253Later when we were alone Swami asked me if we needed to go over to these temples for the pradosham prayers?I sensed he was not keen on going so countered another suggestion that we go to the Yogi‘s (Visiri Swami)ashram, Ramana‘s ashram, and Seshadari‘s ashram instead, to which he gladly agreed.Yogi’s Ashram, Ramana Maharishi’s Ashram and Seshadari Swami’s AshramThe pradosham prayers were being conducted at the yogi‘s ashram too that evening. Supramania Swami sat andwatched the Abhisegam to the lingam and Nandi silently without even moving neither an eyelid nor an inch. Wespent an hour and a half at the yogi‘s ashram. As we came out of the temple the chanting of the yogi‘s name wasbeing played at a booth selling books and cassettes at the ashram. I purchased the cassette but Swami insisted hepaid for it.It was nightfall now as we moved on to Ramana‘s ashram where bhajans was being sung at the Maharishi‘ssamadhi. We sat for a while and moved along to Seshadari Swami‘s ashram were Supramania Swami again paidfor the book on Seshadari Swami‘s biography and his photo that I picked up.We went back to the kudil, packed over bags, and started for Supramania Swami‘s village where we would spendthe night.Day 16 – Returning Home From a Pilgrimage of a Different KindPreparations were done to conduct a prayer in Supramania Swami‘s home in his village. As the women folk werepreparing the dishes Swami charted my astrological chart. Being an astrologer too, he was eager to know why Ihad made this trip at this particular moment in time. It seems that the planets were favorable for this traveloverseas to see my Guru. I had to make this trip according to the charts. Today was the third Saturday in theTamil month of Puratasi. Swami conducted the prayers to Lord Narayanan. His family prepared lots of food andoffered it to the Gods after which they gave me the honor of distributing the food to all those present. Afterprayers and lunch, I bid farewell to Swami and his family. I left for Chennai at 12.00 pm. Swami‘s wifeaccompanied me until Chennai were she would visit her second daughter. I was driven to the tour agent‘s officein Kodambakam, as we were early; it was only 4.30 pm. I had Tiffin with Jeeva, the tour agent. Prem sent me tothe Meenambakkam Airport at 7.00 pm. I took the flight back to Malaysia at 11.00 pm. I arrived in Malaysia at5.30 am and took a cab home. I reached my home at 7 am. It was yet another memorable pilgrimage apilgrimage of a different kind as I returned home for to walk the Sixth Mile.
  • 254. 254CHAPTER 13 THE SIXTH MILEAfter The Second PilgrimageThe BreathI returned to Malaysia in bliss; having being shown both the path and the Guru; having seen miracles performedby Agathiyar; and having brought back certain techniques and methods of yoga to put into practice. Aftercoming back from my second trip to India, I could not fit into society anymore, my family and friends. Suddenlywe did not have anything in common. There was hardly any conversation. I tended to stay away from functions,gatherings, and the crowd. I wanted to be alone. I felt miserable that the people should fall further into thischaotic order of the world. I sympathized with them. I prayed that they too should realized there were biggerthings in life as Bharathi mentions to Goddess Parasakthi, ―Mother please release me from this petty things inlife‖.A paragraph in the biography of the yogi, biography of Yogi Ramsuratkumar, YOGI RAMSURATKUMAR,THE GODCHILD OF TIRUVANNAMALAI by Truman Caylor Wadlington, draws similarity to the state Iwas in:―After lifetimes of seeking out worldly experiences, and understanding, a manturns him back to the phenomenal worlds, and begins to search his inmost beingin an effort to realize the source of spirit from whence he sprang and to which hemust return. Gradually through the constant impact of dull and unadventurouslives, he becomes insensitive to the vibrations of the outer physical worlds, withinwhich he is a functioning entity. He becomes aware of the interior spiritualvibrations and proceeds to journey inward to the kingdom of the soul. The outerworld loses its desirability whereas the formless spirit nature assumes paramountimportance. The individual reoriented himself to the higher mind and thus beginsto touch upon greater awareness. Yet with his sensitivity still in but an embryonicstate, spiritual struggle, hardships, and merciless trials of endurance assail him.The waters of purification crash down upon him, and threaten to carry him deepbeneath the surface of the waves. But with the advent of soul consciousness, hestabilizes himself in spiritual life wherein he is responsive to the vibration of thesubtler realms and directed by the purposes of the soul.‖
  • 255. 255Ramsuratkumar once explained that some days all was clear to him, and he felt as if he was standing in thehighest heaven, and he knew he was a son of God. While at other times, he was dragged down from pureecstasy into the depths of abysmal gloom.I told Tavayogi I was not going to the Peedham anymore. ―The reason being‖, I told him; ―my life was full. Youare here. Agathiyar is here. I don‘t need anything further‖. Tavayogi said I should go if only to interact withother devotees and spread the joy of knowing Agathiyar. ―Take me for instance,‖ he says. ―Didn‘t I travel toMalaysia to talk about Agathiyar?When Tavayogi Thangarasan Adigal of the Sri Agathiyar Gnana Peedham Thirukovil in Kallar, Coimbatoretaught me some asana and breathing techniques when he was in Malaysia in 2005, I did not realized the value ofhis teaching then. Later Agathiyar in the nadi mentions that it is a treasure chest that he has delivered to us. Trueenough upon further reading I realized the importance of asana and pranayama for one seeking the divine.Photo 23 Tavayogi demonstrating asanas and pranayama techniques to disciples in Malaysia. Still photos from video footages byMuralitharan Saminathan, Sathiswaran Arumugam and Thayalan Arumugam.
  • 256. 256Gurucharan Singh Khalsa and Yogi Bhajan say it beautifully in their book, BREATHWALK – BREATHINGYOUR WAY TO A REVITALIZED BODY, MIND AND SPIRIT, Broadway Books, New York, 2000,―When you emphasize inhaling over exhaling, the sympathetic part of theautonomic nervous system boosts your heart rate and blood pressure. When youemphasize exhaling over inhaling, the parasympathetic part slows your heartbeatand relaxes the circulation, nerves, and digestive system. Together thesympathetic and parasympathetic systems work rather like the accelerator and thebrakes in your car.‖PranayamaAfter Tavayogi Thangarasan Adigal took me on a tour of some Siddha samadhi‘s, caves and temples inTamilnadu and upon returning to his ashram in Kallar, I told him I did not want the trip to end like any othertour of pilgrimage spots. I needed something to work on. I asked him what I was to do now. He stared at mefor a while before answering. He asked if I was chanting Agathiyar‘s mantra regularly. Then he passes me atechnique of breathing and asked me to work on it. He told me I had to put in lots of practice. He told me inTamil, vaasiye kadavul its translation being, breath is God.Tavayogi Thangarasan Adigal in his book, ATMA TARISANAM79quotes a Siddha song, to support his claim,Moochapa Theivam Endru Munnor Sonnar, Munivargalum Siddhargalum Athaithan Sonnar. It means, ―Our ancestorshave told that breath is God. The munis and Siddhas too have told the same.‖Tavayogi says, to control prana is pranayama. Prana is the vital force that moves this universe and all of creation.The force that moves this universe moves the individual too. It enters the individual through and along hisbreath. Tavayogi quotes the Siddha Tirumoolar, ―The one who masters the art of inhaling, retaining andexhaling of breath need not fear death for he overcomes death.‖Tavayogi says whatever forces in motion in the universe are also available in the individual as subtle forces. Onewho harnesses these forces conquers nature and gains control over it. The control of prana leads todeathlessness.Swami Vivekananda says to get into the subtle perception, we need to begin with the grosser perception. Fromthe external, we move to the internal. Use the breath to slowly enter the body and find out the subtle forces at79http://www.slideshare.net/shanmugamavadaiyappa/atma-tharisanam-tamil
  • 257. 257work in the body. The whole world is in motion because of prana. The most obvious manifestation of prana isthe breath says Swami Vivekananda.―To reach the subtle we must take the help of the gross, and so, slowly traveltowards the most subtle until we gain our point.‖The Siddhas recommend a practice called nadi sudhi or purifying of the nerves through alternate nostrilbreathing. Once the nerves are purified then pranayama can be performed efficiently.Swami Vivekananda in his book, RAJA YOGA – CONQUERING THE INTERNAL NATURE, AdvaitaAshrama, Calcutta, 1998, (Vivekananda, Raja Yoga - Conquering the Internal Nature, 1998) guides us on nadisudhi,―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 theright nostril, closing the left one. Again inhaling through the right nostril ejectthrough 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 amonth purity of the nerves is attained; then begins pranayama.‖Vivekananda explains why one needs to select a particular hour of the day for these practices.―The early morning and the early evening are the periods of calmness. Your bodywill have a like tendency to become calm at those times. We should takeadvantage of that natural condition and begin then to practice.‖Vivekananda adds that practice is necessary.―Simply listening to explanations and theories will not do. With practice, within afew days a little glimpse will come, enough to give one encouragement andhope.‖Swami Vivekananda explains further in RAJA YOGA – CONQUERING THE INTERNAL NATURE,Advaita Ashrama, Calcutta, 1998, (Vivekananda, Raja Yoga - Conquering the Internal Nature, 1998)―We shall gradually see the reasons for each exercise and what forces in the bodyare set in motion. All things will come to us, but it requires constant practice. Noamount of reasoning which I can give you will be proof to you, until you havedemonstrated it for yourselves. As soon as you begin to feel these currents inmotion all over you, doubts will vanish, but it requires hard practice every day.‖
  • 258. 258Vivekananda reminds us that the aim, the end, the goal of all this training is liberation of the soul and absolutecontrol of nature. Man alone attains perfection, not even the Devas says the Swami. The human birth isnecessary to free oneself. The body is the best instrument we have to achieve this purpose. He says the body hasto be kept fit.Iyengar assures that the body is the temple of the soul and it can truly become so if kept healthy, clean and purethrough the practice of asana.Swami Vivekananda summarizes beautifully what we should do.―In this body of ours the breath motion is the ―silken thread‖; by laying hold ofand learning to control it we grasp the pack thread of the nerve currents andfrom these the stout twine of our thoughts, and lastly the rope of prana,controlling which we reach freedom.‖Control prana and you have ultimate control over all things. Swami Vivekananda adds,―The prana is the vital force in every being. All manipulations of the subtle forcesof the body, the different manifestations of prana, if trained, give push to themind, help it to go up higher, and become super conscious, from where it acts.All this bringing of the mind into a higher state of vibration is included in oneword in yoga‐ samadhi.‖We are moved by prana to inhale and exhale. Swami Vivekananda guides us further,―By taking up and controlling the motion of the lungs; when we have done thatfor a sufficient length of time, we shall be able to control the finer motions.‖―Every part of the body can be filled with prana, this vital force, and when youare able to do that, you can control the whole body. Great prophets of the worldhad the most wonderful control of the prana, which gave them tremendouswillpower; they had brought their prana to the highest state of motion and this iswhat gave then power to sway the world. All are parts of the same ocean ofprana; they differ only in their rate of vibration.‖
  • 259. 259From THE SCIENCE OF BREATH by Yogi Ramacharaka, W. & J. Mackay & Cg. Ltd., Chatham, 1903,(Ramacharaka, 1903) the author says,―...... Prana, the principle of energy exhibited in all living things, whichdistinguishes them from a lifeless thing. It is taken up by the system along withthe oxygen, and yet is not the oxygen.‖―Prana is the name by which we designate a universal principle, which principle isthe essence of all motion, force or energy, whether manifested in gravitation,electricity, the revolution of the planets, and all forms of life, from the highest tothe lowest. It may be called the soul of force and energy in all their forms, andthat principle which, operating in a certain way causes that form of activity whichaccompanies life.‖―Just as is the oxygen in the blood used up by the wants of the system, so thesupply of prana taken up by the nervous system is exhausted by our thinking,willing, acting, etc., and in consequence constant replenishing is necessary.‖Swami Rama in MEDITATION AND ITS PRACTICE, The Himalayan International Institute of Yoga ScienceAnd Philosophy Of The USA, 1992, (Rama, 1992) mentions,―Prana is a word that means ―the first unit of energy,‖ a subtler level of energywithin the human being, which is the link between the body and the mind.Pranayama practices allow the student to channel and balance the flow of thissubtle energy, which is responsible for the well‐being and coordination of all thebody‘s functions.‖R. R Diwakar in his foreword to B K S Iyengars LIGHT ON PRANAYAMA, HarperCollins Publishers, India,2004, (Iyengar, Light On Pranayama, 2004) says,―..In yoga, prana (in all its five aspects in man of prana, apana, vyana, udana andsamana) is the very essence of the energizing principle of the animate andinanimate world. It pervades the whole universe. In addition, pranayama meansthe full control of that energizing principle in one‘s own being by a certaindiscipline. This discipline aims not only at good health, an equilibrium in thephysical and vital energies, but also the purification of the whole nervous systemin order to make it more capable of responding to the will of the yogi incontrolling the sense‐urges, and in making the mental powers more subtle andsensitive to the call of the evolutionary urge, the higher divine nature in man.‖
  • 260. 260Swami Rajarshi Muni in his book YOGA‐THE ULTIMATE ATTAINMENT, Jaico Publishing House, 2004,(Rajarshi Muni, 2004) states,―Prana is the highest form of matter, and matter is the lowest form of prana. It ismanifested to a high degree in the causal body, to a medium degree in the subtlebody, and to a low degree in the gross body.‖―Prana in the human body manifests as physical activities on the gross level, andas mental activities on the subtle level. Thus it sets both body and mind inmotion and serves as a link between the gross and subtle bodies.‖―Impurities in the physical body (malas) prevent the clear experiencing of thesubtle body. The gross body is purified through the adoption of a reduced andsimple diet, the practice of celibacy, and other purification exercises …‖―When an aspirant of yoga learns to fully awaken personal prana, or innerlife‐energy, and release it from the control of the conscious ego‐mind, prana itselfthen automatically and spontaneously moves the body through the variouspurification movements.‖―As a result of this purification, the aspirant gradually transcends the level ofextroverted consciousness and begins to attain refined experiences of the subtlebody.‖―Subsequently, the individual proceeds to purify the subtle body in order to attainstill higher experiences. For that purpose he or she allows advanced yogatechniques, such as the withdrawal and concentration of the mind, tospontaneously arise through the release of prana, the vital force.‖Swami Rajarshi Muni agrees with Siddha Avvai, Sankara and Vivekananda that the human body is the only fitvehicle for seekers who wish to tread the path of conscious spiritual evolution. He says when prana is regulatedand properly directed, it can charge the various parts of the body, purifying and rejuvenating them. He quotesthe Yoga Chudamani Upanishad in his book YOGA‐THE ULTIMATE ATTAINMENT, Jaico PublishingHouse, 2004, (Rajarshi Muni, 2004)―From prakritis inexhaustible reservoir the human body draws prana for carryingout its biological functions throughout its lifespan. Prana is extracted from
  • 261. 261prakriti as subtle energy. When stored in the human apparatus, it acts as theessential power source for carrying out bodily functions.‖―Oxygen is capable of sustaining only the gross body, while the vital forcenourishes and sustains the subtle body. This vital force flows through thechannels of the subtle body and can rejuvenate even the gross body, increasing itslongevity.‖In a footnote in his book AUTOBIOGRAPHY OF A YOGI, Self‐Realization Fellowship, 1990, (Yogananda,Autobiography Of A Yogi, 1990) Yogananda mentions that atoms and electrons are blind forces, prana isinherently intelligent. The pranic life-trons in the spermatozoa and ova, for instance, guide the development ofthe embryo according to a karmic design.Swami Rama in MEDITATION AND ITS PRACTICE, the Himalayan International Institute of Yoga ScienceAnd Philosophy Of The USA, 1992, (Rama, 1992) says,―Inhalation and exhalation are the ―vehicles‖ through which the pranas ‐ the vitalforce travel in the body.‖Paramahansa Yogananda mentions in his AUTOBIOGRAPHY OF A YOGI, Self‐Realization Fellowship,1990, (Yogananda, Autobiography Of A Yogi, 1990) that a yogi‘s body loses its grossness after use of certainpranayama. He adds,―Offering the inhaling breath into the exhaling breath and offering the exhalingbreath into the inhaling breath, the yogi neutralizes both breaths; thus he releasesprana from the heart and brings life force under his control.‖Rajarshi clarifies further,―… prana travels through the subtle body by means of subtle channels known asIda and pingala. These subtle channels, like the gross air passage, have theirupper ends at the openings of the left and right nostrils. However, they do notend up in the lungs like the respiratory system of the gross body. Instead they rundown to a bulbous subtle structure (kanda) situated about three inches below thenavel of the gross body.‖
  • 262. 262Rajarshi too recommends alternate nostril breathing as did Swami Vivekananda earlier,―This is considered a powerful exercise in creating pranaprabalya, or thestrengthening of prana, as well as the purification of the nadis. The morepranayama is done, the more prana is stored in the kanda.‖R. Venu Gopalan explains in his book, THE HIDDEN MYSTERIES OF KUNDALINI, b. Jain Publishers (P)Ltd, New Delhi, 2001, (Gopalan R. V.)―The origin of the nadis is called kanda. All the important nadis emerge from thisastral centre and do the major activity of carrying the prana.‖Yogananda explains further,―The mystery of life and death, whose solution is the only purpose of man‘ssojourn on earth, is intimately interwoven with breath. Breathlessness isdeathlessness. Realizing this truth, the ancient rishis of India seized on the soleclue of the breath and developed a precise and rational science of breathlessness.The life currents, operating in the human body as the fivefold prana or subtle lifeenergies, are an expression of the aum vibration of the omnipresent soul.‖―When the breath‐link between soul and body is severed by evolutionary karma,the abrupt transition called "death" ensues; the physical cells revert to theirnatural powerlessness.‖Yogi Ramacharaka in THE SCIENCE OF BREATH, W. & J. Mackay & Cg. Ltd., Chatham, 1903,(Ramacharaka, 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, formingthe body, and as the body disintegrates and is resolved to its original elementseach atom takes with it sufficient prana to enable it to form new combinations,the unused prana returning to the great universal storehouse from which itcame.‖B. K. S. Iyengar in LIGHT ON PRANAYAMA, HarperCollins Publishers, India, 2004, (Iyengar, Light OnPranayama, 2004) says,―The practice of pranayama helps to cleanse the nadis, which are tubular organsof the subtle body through which energy flows. The respiratory system is thegateway to purifying the body, mind and intellect. The key to this is pranayama.‖
  • 263. 263Swami 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 ofprana.‖AsanaB. K. S. Iyengar in LIGHT ON THE YOGA SUTRAS OF PATANJALI, HarperCollins Publishers India, 1993,(Iyengar, Light On The Yoga Sutras Of Patanjali, 2005) explains that asana is moving into various positions,finding perfection in the pose and maintaining it, and reflecting on it. Only when effortful effort in an asanabecomes effortless effort, one has mastered the asana. He says each asana has to become effortless. It isnecessary to find a posture in which we can remain long. Performing asana with effort, concentration andbalance, forces us to live intensely in the present moment, says Iyengar.―…. Being in the present, has both a strengthening and a cleansing effect:physically in the rejection of disease, mentally by ridding our mind of stagnatedthoughts or prejudices; and, on a very high level where perception and actionbecome one, by teaching us instantaneous correct action; that is to say, actionwhich does not produce reaction. On that level we may also expunge the residualeffects of past actions.‖―To advanced students, a teacher teaches a whole asana in relationship to what ishappening in a single action. And when the student then learns how the minutestmodifications of a toe can modify the whole asana, he is observing how themicrocosm relates to the whole, and the organic completeness of universalstructure is grasped.‖Tavayogi Thangarasan Adigal in his book, ATMA TARISANAM mentions that there are eighty-four majorasana coinciding with 8,400,000 species on the face of the earth. Tavayogi quotes from Agathiyar‘s SAUMIYASAGARAM, verse 250, where it is mentioned nine asana that are of utmost importance. The asana arego‐mukha‐asana, padma‐asana, vira‐asana, simha‐asana, path‐e‐asana, mukt‐asana, mayura‐asana, vajra‐asanaand suga‐asana.As I take a step onto the Seventh Mile Agathiyar surprises me further!
  • 264. 264CHAPTER 14 THE SEVENTH MILEAgathiyar Seeks My HomeAgathiyar arrived on our shores on 2 January2010 in the form of a bronze statue that wascommissioned to Varadaraj of the BronzeCreative, in Swamimalai, Tamilnadu, South India.Agathiyar in my brother-in-law Arumugam‘s nadihad asked him, a staunch devotee ofRaghavendra who was working on building theMritiga Brindavanam for a for Saint Raghavendrain Ipoh, for a spot in the Jegath Guru SriRaghavendra Mritiga Brindavanam that was to bebuilt.When Arumugam consented, Agathiyar asks meto get his statue done and laid out thespecifications and conditions. I thought I shouldseize this opportunity to make that statement inthe nadi regarding building a temple forAgathiyar come true. I accepted to take chargeand finance this temple of Agathiyar whileArumugam could concentrate with his mission ofputting up the Brindavanam for SaintRaghavendra.When Nadi Guru Ramesh tells me Arumugam was asked to provide a spot for Agathiyar‘s shrinein the Sri Guru Raghavendra Mritiga Brindavanam he was building in Ipoh, Malaysia, I immediately offered meto help construct a shrine for Agathiyar.When I doubted if I could do it, Ruqaiyyah Waris Maqsood in her book FINGERPRINTS, Ta-Ha PublishersLtd, 1 Wynne Road, London SW9 0BB England, writes,―Your fingerprints are your ‗identity card‘ and although they may seem suchflimsy and ephemeral things, the moment you touch something, even though youmay not see the marks, you have left something of yourself behind on that thingthat can be tracked down and identified by others. The almighty one at yourPhoto 24 The Bronze statue of Agathiyar in the author’s home
  • 265. 265moment of conception laid down the exact pattern of your individualfingerprints, if not in his infinite wisdom which is so far beyond ours, before thattime! When you were no more than a tiny drop of sperm, a minute living cell, thepattern that was you was already encoded in your ‗capsule.‘ Moreover, whateverchanges you underwent throughout your life, or how many times you changedthe surface of the skin of your fingers, that pattern persisted and still marked youout as ‗you‘. Therefore, that must mean that you as an individual are very valuableto the almighty one - he does not just see the crowd, he sees you, within the heartof the crowd. Therefore, you must face up to your own responsibility, and live inaccordance to the dictates of your own conscience, making your own decisionsand not expecting any other individual to bear the burden of your decisions andactions. You should not despair if your burden seems hard, for God has given hispromise that on ‗no soul do we place a burden greater than it can bear.‖Tavayogi once mentioned that one‘s effort on this path was until the Swadistana chakra. After reachingSwadistana, the Siddhas shall lead one the rest of the way. My effort was in bringing Agathiyar‘s statue over.Now it is up to him to perform his Lilas and miracles for the good of mankind.The statue has to be a replica of the one in Agasthiyampalli, Vedharanyam, India; his figurine is to be of bronze(aimpon; he has to be made in Swamimalai, India; he was not to exceed one foot in height; work on him has tostart in the Tamil month of Thai and Maasi of 2009; on completion, prayers are to be conducted at the AdiKumbheshawara temple in Kumbakonam, and only then is he to be shipped to Malaysia; on arrival in Malaysia,Nava Abhisegam to be conducted; and chanting of his name - Aum Agathisaya Nama was to be repeated100,000 times.If the Siddha did not give specific instructions, I could have picked a statue off the shelf although it was alsorare to find one of Agathiyar in the market. However, here he did give me specific specifications and so I had tocommission one. Failing to find a local artisan, I remembered a relative who had placed an order for a bridalcostume through the net, received the goods through courier and was extremely satisfied, and so I went to thenet and goggled for artisans in Swamimalai. I had seven names. I sent a mail to each one of them. Only tworesponded to my mail. One mailed me asking to get back to him. The other called me. I put forward my requestto him through the phone. He agreed to take up the job. Therefore, Varadaraj (91 99 4400 0655) of the BronzeCreative (http://www.bronzecreative.com) was given the tasks of making the idol of Agathiyar. Varadaraj willhowever need to go to Agasthiyampalli in Vedharanyam to see for himself the statue of Agathiyar that wasinstalled there. The Siddha also mentions he wants to come to my home where I need to do Abhisegam andjapam or chanting of his name 100,000 times before installing him in his temple at the Brindavanam in Ipoh.
  • 266. 266The statue of Agathiyar was completed and handed over to Krishnan of Gaerish Logistics Pvt Ltd in Chennai tobe shipped to Malaysia and couriered to my home. When the relevant papers could not be cleared on time inChennai, Varadaraj told me he could only deliver the statue of Agathiyar to me on 4 January 2010, a day afterthe Jayanthi. It saddened me that Agathiyar could not make it for his Jayanthi celebrations after all means havebeen exhausted to ensure he reached my home on time for his Jayanthi. Then a miracle takes place. Varadarajcalls me at 9.30 pm on 1 January 2010 saying Agathiyar had boarded the plane. Gaerish Logistics managed tosend his statue over by MAS Cargo and that I could claim him at 11 am the next day. Agathiyar arrived at theKuala Lumpur International Airport (KLIA) at 5.53 am on 2 January 2010. My family and I head for the cargoterminal of KLIA with excitement and joy to receive Agathiyar. After two hours of clearing the relevant papers,I get delivery of Agathiyar‘s bronze statue. He steps into my home at 5.30 pm. Agathiyar decides to arrive a daybefore his Jayanthi. I began conducting Abhisegam on his statue; lighting the sacred fire or Homam; andconduct bhajans. Therefore, it was that Agathiyar came to my home in the form of a bronze statue that he haddictated be made for the purpose of showering his grace from his abode at the Sri Raghavendra MritigaBrindavanam Kinta which is being built in Ipoh, Malaysia. While waiting to grace the Brindavanam, Agathiyarhas given my family and me the rare opportunity to care for him at my home.Tavayogi conducts a two-day celebration in Kallar every year, which ends in the lighting up of a Yagam (Yagna,Yajna). Tavayogi who had been lighting five Yagna pits had been instructed to light 108 pits during the GuruPuja and Jayanthi of Agathiyar on 25 December 2010. I had been doing prayers on Agathiyar‘s Jayanthi at myhome since 2006 on the requests of Tavayogi. Tavayogi asked me to start conducting a Homam, a smallerversion of the yagam, besides reciting the names of the Siddhas as usual. I had extended invitations to family andfriends to join me in the Abhisegam, chanting of Agathiyar‘s name and in conducting a Homam duringAgathiyar‘s Jayanthi on 3 January 2010.It has been three years now since Agathiyar arrived at our shores. I feel fulfilment in having brought Agathiyarover to Malaysia. I am blessed to have taken up the offer to bring him over. The first time I saw the nadi in2002, I was asked to aid financially in building temples and also to build one for Agathiyar. Shivabalan whobrought Senthilkumar from India to read the nadi mentions to me that these requests had been read to fiftyothers but no one had taken it up. He advised me to take it up.In the 30threading of the nadi Agathiyar is please that, I had wished to set up a temple/ Peedham/ kudil forhim. In the 31streading Agathiyar spells out how to go about making his statue.When I met Supramania Swami, he tells me I shall build a temple and that it shall be in Tiruvannamalai. When Iwas figuring how and when I was to put up a temple for Agathiyar, my first Guru Supramania Swami comes to
  • 267. 267my aid, telling me he wants to build one in his village, 8 km from Tiruvannamalai. I agreed to help him put upthe building. Later he tells me it has to be in Tiruvannamalai. We start on this noble venture when a Siddhacomes along and stops him from continuing further. Supramania Swami agrees to drop the idea midway.Supramania Swami then builds a kudil for himself. Now stands a kudil or hermitage at this site of the temple.Supramania Swami has since passed away. His family moved into the kudil. I put forward the idea to Tavayogi ifhe wanted to occupy and set up a branch of the Sri Agathiyar Gnana Peedham at this kudil. Tavayogi made avisit to this kudil and after considering turned down the offer. When I went through the nadi reading of 2002again, I came to discover that I was to set up the temple, not alone, as I had thought before, but with anassociation. Initially I thought it was with Supramania Swami. When the temple did not materialize, I thought itwas to be with association with Tavayogi. However, that too did not take off. Later I thought it would be withAppana of the Sri Agathiyar Gnana Peedham in Malaysia. It was not to be. When I thought that Agathiyar wasto be housed in the Mritiga Brindavanam for Saint Raghavendra in Ipoh that was being constructed by mybrother in law, it looks like it is not to be either.I realize now as I pen this work today that Agathiyar is here to stay put at my home. This was what he hadwanted all this while. All other happenings were only a reason for him to enter my life and my home. Thank youmy Lord for your grace and faith in me.Agathiyar‘s arrival on our shores has a definite purpose. In J. Krishnamurti‘s first work, AT THE FEET OFTHE MASTER, he says,―In all the world there are only two kinds of people - those who know, and thosewho do not know; and this knowledge is the thing which matters. What religion aman holds, to what race he belongs - these things are not important; theimportant thing is this knowledge - the knowledge of Gods plan for men. ForGod has a plan and that plan is evolution. When once a man has seen that andreally knows it, he cannot help working for it and making himself one with it,because it is so glorious, so beautiful. Therefore, because he knows, he is onGods side, standing for good and resisting evil, working for evolution and notfor selfishness. Those who are on his side know why they are here and what theyshould do, and they are trying to do it; all the others do not yet know what theyshould do, and so they often act foolishly, and try to invent ways for themselveswhich they think will be pleasant for themselves, not understanding that all areone, and that therefore only what the one wills can ever be really pleasant for anyone. They are following the unreal instead of the real. For you are God, and youwill only what God wills; but you must dig deep down into yourself to find theGod within you, and listen to his voice, which is your voice. You must study
  • 268. 268deeply the hidden laws of nature, and when you know them arrange your lifeaccording to them, using always reason and common sense.‖―When you become a pupil of the master, you may always try the truth of yourthought by laying it besides his stopping often to think: "what would the masterthink about this? What would the master say or do under these circumstances?"for you must never do or say or think what you cannot imagine the master asdoing or saying or thinking.‖Agathiyar is in Malaysia to help us move closer to him and his path that surely has been proven by the Siddhasas the path to deathlessness. Now in the Eight Mile he has certain tasks for me.
  • 269. 269CHAPTER 15 THE EIGHTH MILEAbhisegamAgathiyar asked me to perform Nava Abhisegam or the bathing ritual of his statue once he was delivered inMalaysia. I did manage to call over relatives and friends and perform this do. I had since then been doingAbhisegam to him on Full Moon (Pornami), New Moon(Amavasai) and Thursdays (Guru Naal) too. I did notrealize the magnitude of this ritual that I was asked to perform until I read in Dr. Najan‘s ALAYANGALUMAGAMANGALUM, where the Dr speaks of the various Abhisegam conducted in temples. Originally, 25 innumber, the kinds of Abhisegam practiced had dwindled to 16 and later to 12 kinds. Each Abhisegamsupposedly shall bring upon the devotees certain aspects of a good life.Water (good health), Tender coconut water (riches),Honey (pleasure, wealth, education, sangeetham), Dairy milk (long life),Yogurt (posterity), Vibhuti (spiritual knowledge),Sandhanam (prosperity), Kunkumam (all goodness),Rose water (overcomes fear), Sesame oil (bliss)Rice flour (helps clear dept), Abhisegam kuthu (overcomedisease),Manjal pohdi (improves power to attract others), Panjamirtham (purity),Ghee (Moksham), Sugarcane water (cures illnesses),Brown sugar (overcome enemies), Bananas (increase food)Mangoes (children), Passion fruit (overcome anger),Oranges (truthfulness), Lime (overcome fear of death), andCooked rice (creates empires).I started with nine as originally requested by Agathiyar but expanded to 16 later. Then in one of the incidence asnarrated by Karthikeyan in his blog http://siththanarul.blogspot.com. I realized that I had somehow establishedthe same number of Abhisegam as the Siddhas performed for Lord Shiva.As I move forward on the Ninth Mile he has further tasks in store for me.
  • 270. 270CHAPTER 16 THE NINTH MILELighting the Sacrificial FireThe Siddhas, rishis and munis had dedicated their lives towards research and experimenting for the sake of andbetterment of humanity and the world at large. Their wives were equally capable and knowledgeable in theserelated fields. They trained their students in these fields too so that these knowledge and practices would bepassed on over the ages to help maintain, nourish and sustain the world and its inhabitants. They were allworking for the welfare of the community and people at large.As I reflect on my past, I am grateful for the continuous guidance I have received until this day. As a child, Itook up worship of Lord Murugan and the other deities following my parents and family. As a bachelor, I usedto wake up in the early hours of dawn, chant mantra, and sing the praise of the Lord. This followed in theevenings too. Not satisfied I used to frequent all the temples in the vicinity.One day all this stopped because I could not get answers to the many questions that were on my mind. ThenLord Shiva in my dream tells me to keep all these questions for a later date, which I understood to be the Lordasking me to be patient and all shall be answered in due time.I started back on the path of devotion after fourteen years when in 2001 my nephew comes to me with a mantrathat he was supposed to deliver to me.A year after, I am reminded about the nadi. The nadi reading brought me to the worship of the Siddhas andstarted me on a pilgrimage to India.Supramania Swami of Tiruvannamalai, Tavayogi Thangarasan Adigalaar of the Sri Agathiyar Gnana PeedhamThirukovil, Kallar and Agathiyar (through the nadi) guided me since then.Through Supramania Swami, the need for me to build a temple (according to the nadi) was fulfilled.When Agathiyar asks that I have a bronze statue of him made and perform Abhisegam I was both delighted andconfused. I was delighted that Agathiyar had given me this rare privilege but I was questioning myself as to whyhe was bringing me back to the path of devotion or Bakthi while Tavayogi wanted me to progress and move onto the path of wisdom or Gnana.
  • 271. 271When I was led to Supramania Swami on the last leg of my pilgrimage to India in 2003 and took him as myGuru and later met Tavayogi in Malaysia in 2005, I was in a similar situation. Supramania Swami frequentedtemples and wanted to build one for Lord Murugan. Tavayogi did not encourage temple worship but insteadwanted us to come out of it.Agathiyar started me doing the Abhisegam for him. Then Tavayogi started me on the Homam. My initialreaction was how I was going to do it. I was not a Brahmin by birth. Neither was I a priest. I had neverperformed the Abhisegam or the Homam on my own. Nevertheless, I summoned some guts and managed toperform the Abhisegam with friends and relatives.When I told Tavayogi of my fears in conducting the Homam, he answered that I was not much of a difficulttask. He told me to get a copper Homam Kundam to start with and added that those stuffs that need to beplaced in the sacrificial fire are easily available and can be purchased in the shops. Knowing Tavayogi alwaysanswers in brief and does not elaborate much, as usual I turn to the books and net for more information.Agathiyar comes into my home in the form of a one foot bronze statue and has Tavayogi perform theAbhisegam and homam. Agathiyar made me perform these rituals too, I believe because I had not done a goodjob in my last birth as a priest in Kerala. Although I was confused and had my reservations about these rituals, Iperformed these to my best ability. I prayed that I did not want to end up being a priest. I wanted more. Iwanted to seek the kingdom of God. Then Agathiyar decides to reveal the purpose as to why he wanted me toperform these rituals.After going through the books on Yagna by the numerous authors who I have quoted extensively in this book, Irealized the magnitude of the benefits derived in performing the Yagna and its relationship with the sunPhoto 25 Tavayogi performs the Abhisegam and Homam at home of the author
  • 272. 272(suryan). I realize now why Tavayogi started me off on this adventure and Agathiyar in the nadi asks me toconduct prayers to suryan too.We have already seen how the Siddhaswho knew that not everybody could realize God in themselvesimmediately, had paved the way where one would have to go through the four divisions of Yoga in a systematicway.For one to attain Jnanam on the onset is a difficult task since we are dealing with mind-stuff that is not easilycomprehended, the Siddhas take us through these four stages, from the elementary level to the attainment ofGnosis (Knowledge). The Siddhas devised these paths so that every individual could get on the band-wagon toGodhead and made sure no one was left out.Keeping alive the sacrificial fire Yagna and bathing the Lord with various offerings (Abhisegam) is categorized inthe path of Sarputramaargam (Kriyai) or the Ritual Worship of Shiva, which is also known as the Path of theSon according to SHIVAGNANA SIDDHIYAR SUPAKKAM and SHIVAGNANA SIDDHIYAR.Just as mentioned in the SHIVAGNANA SIDDHIYAR SUPAKKAM and SHIVAGNANA SIDDHIYAR thatperforming Yagna and Abhisegam was the path of the son, Agathiyar says this was the very reason he haddelegated these tasks to me. How can I repay the kindness and compassion of my Father? Agathiyar adds thatthe Yagna is performed not for myself and the family but for the good of mankind and all of existence! I wastasks with such a rare privilege. Again how could I ever repay my Lord for his Grace?Professor Anil Kumar and Pandit Shriram Sharma Acharya, just as Agathiyar and Tavayogi, say that the Yagnais never personal and is for the collective good of mankind.When I was told the first time by Tavayogi that he was performing a Yagna, he told me that he was doing it tolessen the extend and force of the many natural calamities that where taking place during that period of time.Later he started lighting five Yagna pits which eventually became 108 Sarva Dosa Nivarana Maha Yagam on theinstructions of Agathiyar. This Yagna was conducted annually at his ashram grounds to commemoratethe Jayanthi and Guru Puja of Agathiyar. Devotees of Agathiyar are given the rare opportunity to conduct theirown Yagnas to appease the Dosas and to bring fortune and good health upon themselves besides performingthis ritual for the welfare and good of all of creation.I was asked by Tavayogi to conduct prayers for Agathiyar in Malaysia simultaneously while he performs them athis ashram in Kallar. Later during his visit to Malaysia, he personally conducted the Homam and Abhisegam atmy home. My family and I learned from watching him perform these procedures. Watching him perform themenabled us to fine tune and make good what was lacking.
  • 273. 273Professor Anil Kumar on his webpage www.saiwisdom.com explains that there are three aspects to everyspiritual activity that is the ritual aspect of it or Karma, its inner significance or Jnanam and the third,devotion or Bakti which forms the link between the two.The Professor says men who conduct the Yagna and the offerings form the karma kanda, or the ritual aspect.Tavayogi mooted me to carry out the lighting of the sacrificial fire. He told me to start small with the Homam, asmaller scale of the Yagam. I went into a stage of fright. I was not a brahmin by birth, nor was I accustomed todoing these rituals and had doubts about them, I was not one who was religious, and I did not frequent temples.The question that cropped out of my mind was how was I going to do it? Who is to guide me on theseprocedures? Whether I was eligible to conduct a Homam? Tavayogi answered that it was no big deal. He askedthat I get a copper vessel or Homam Kundam and all the stuffs that go into the sacrificial pit, all availablecommercially and could be purchased off the shelf. He mooted me to start a fresh and new journey and alsogave me the confidence to get started.Professor Anil Kumar adds that in order to experience joy and bliss in this activity the inner significance of theritual or Jnanam has to be understood.When Agathiyar came to my home in the form of a bronze statue that he had instructed me to prepare understrict conditions and to confirm to given specifications, and asked that I perform the Nava Abhisegam , I carriedout all to my utmost ability. But I did not want to end up being a priest. I had already played that role in my pastlife according to Agathiyar‘s revelation. Then Tavayogi started me on the homam.Agathiyar made me understand through the nadi reading the purpose of engaging in these rituals. He tells methat I was not doing it for me or my family but for the good of all of mankind. I realised that I should appreciatethe fact that Agathiyar has asked me to conduct the Abhisegam and Tavayogi the homam for not everybody getsan opportunity to do so.In the very first reading of my nadi, Agathiyar asks me to assist financially in the construction of temples and tobuild one for him too. When Supramania Swami wanted to build a temple, I took it as a sign and we went aheadto construct a Murugan temple in Tiruvannamalai only to be stopped by the forces above.Agathiyar started me on the BaktiMargam by leading me to Supramania Swami. He was born on the templegrounds of Thirutani, pulled the chariot of Lord Murugan annually at Thiruchendur, and was in evercommunion with Lord Arunachaleshwar of Tiruvannamalai. He had three Gurus to his credit: his father Jayaram
  • 274. 274Pillai was his first Guru; Pundi Mahaan or Atru Swami; Satananda Swami, Kollimalai Swami and YogiRamsuratkumar or Visiri Swami of Tiruvannamalai.Supramania Swami conducted himself with a sense of devotion at the temple and equally towards his Gurus.When I accompanied him to Yogi Ramsuratkumar‘s samadhi where the Pradosham was being conducted, he satthere watching the whole procedure without even moving a limb or twitching an eye. I was amazed to see himperform this feat. I wondered what was in the Abhisegam conducted on the Shivalingam that caught hisattention to the extend he forgot himself and the world around him?Yagna (Yagam, Yajna, Yagya/ Agnihotra) is the ritual of lighting up a fire pit and is performed in a public placewith attendance of a large group of people while on the other hand a Homam is lit at home.Prof. Anil Kumar on his webpage www.saiwisdom.com explains the various forms of Yagna conducted.Every spiritual activity has three aspects he says,1. Karma (ritual aspect), 2. Jnanam (inner significance) and 3. Bakti (devotion).He explains further,―Yagna is a combination of ritual elements, inner wisdom and devotion. Withevery spiritual activity, we have three aspects. First, there is the ritual aspect,karma kanda. Second is Jnanam, the inner significance, and the third element isthe connecting link, Bakti, or devotion.‖―All of the materials and men involved in the performance or observance of theevent is called karma kanda, which means the ritualistic aspect of the spiritualactivity. In order to do karma (action) with sincerity, with steadfastness, withdetermination, with all its purity and with all the austerities that must go into it,the process requires Bakti (devotion). To perform any action, we need Bakti; theunderlying current behind this karma kanda is Bakti.‖―Karma is one aspect; the second is the Jnanam — the inner significance —which has to be realized in every spiritual activity in order to experience theblissful part of it. Karma and Jnanam are equally interlinked, intertwined,interwoven, intimately associated, and interdependent.‖
  • 275. 275―We do karma kanda with full understanding of the inner significance (Jnanamkanda). Bakti is necessary for Jnanam, for karma, and in order to be sincere aboutany ritual. Bakti will help me to do it sincerely and to acquire Jnanam — wisdomin all humility, in all its reverence — because Jnanam requires humility, reverence,receptivity, and sensitivity. A bhakta or devotee must be very humble, preparedto acquire knowledge, and ready to receive the inner significance of every ritual.‖―The yajur Veda speaks of yagnas. All sacred rituals have been dealt with in theyajur Veda. A Yagna is never personal. It is collective. It is organized andperformed for the welfare of all humanity. Yagna is for establishing peace in thisworld; it is a prayer for the welfare, prosperity, safety, and security of the entirehumanity. Yagna‘s aims are not personal.‖―The basis for the performance of Yagna is righteousness (dharma). Thefoundation of every Yagna is dharma, or righteousness.‖The Professor says one needs to have the element of devotion or Bakti in him to conduct these rituals ‗withsincerity, with steadfastness, with determination, with all its purity and with all the austerities that must go intoit‘. The path of Bakti paves the way for Jnanam, and in the words of the Professor, renders ―wisdom in allhumility, in all its reverence because Jnanam requires humility, reverence, receptivity, and sensitivity.‖I realized conducting the Abhisegam and lighting the sacrificial fire Yagna too is a combination of all these threeelements.Prof. Anil Kumar explains that the purpose of a Veda is Yagna Sidhi and Yagna sthithi, first to realize thepurpose, or to fulfill the objectives, of every Yagna and second, the procedural aspects respectively. He relatesthe three important branches of science that the yajur Veda speaks of. The first branch of science, jyotish Sastrasrelates to the time and the duration factor of every Yagna. The second, vasthu Sastras speaks of the place; thethird vyakarana Sastras relates to the mantra aspect of it. He mentions that the yagnas are split into threecategories according to the recipient.The Professor says that the Vedas is both Yagna Siddhi and Yagna Sthithi which means ‗to realize the purposeor to fulfill the objectives of every Yagna and the procedural aspects respectively.‘He explains the three important branches of science that one of the Vedas, the Yajur Veda speaks of :
  • 276. 276i. The first branch of science, Jyotish Sastra relates to the time and the duration factor of every Yagna;ii. The second, Vasthu Sastra speaks of the place;iii. The third Vyakarana Sastra relates to the mantra aspect of it.The Professor explains the three categories of Yagna categorized accordingly to the recipients.1. The first category of Yagnas is for the intellectuals and priestly class, the Brahmins who are committed fulltime to it, having dedicated their lives to Yagnas and whose job is to perform Yagna.This category is furtherdivided into three divisions,i. Avihavirva Yagnaii. Soma Yagna andiii. Paaka Yagna.2. The second category is for rulers and kings.This category is further divided into three divisions,i. Aswamedha Yagnaii. Raja Sooya Yagna andiii. Sarvamedha Yagna.3. The third category is for the rest of us, the householders.This category is further divided into five divisions,i. Deva Yagna.Deva Yagna is an expression of thanks to God for this beautiful gift of life, body, andhealth.ii. Rishi Yagna.Rishis gave us our scriptures. Rishi Yagna is performed to show ones gratefulness forthe heritage and legacy, passed on to us through the scriptures.iii. Pitru Yagna.Pitru Yagna is done to express thanks to ones parents.iv. Manushya Yagna.Manushya Yagna implies two things,a. Acquiring good values andb. Serving fellow men.v. Bhutha Yagna. Bhutha Yagna is showing concern for other beings and animals, trees and plants.We gather much scientific findings on the Yagna from Pandit Shriram Sharma Acharya‘s book, THEINTEGRATED SCIENCE OF YAGNA (Acharya, The Integrated Science of Yagna)and http://yagya.awgp.org/purificationofenvironmentbyyagya,
  • 277. 277The Pandit too explains yagam as meaning selfless sacrifice for noble purposes.―The yajurveda contains the knowledge of principles and methods of performingyagnas. Yagna is a healing process. Heal the atmosphere and the healedatmosphere will heal you is the modus operandi of a Yagna. In physical terms,Yagna is a process aimed at the refinement of the subtle energy existing in matterwith the help of thermal energy of the mantra.‖The Pandit summarizes the Yagna in the following words,―Heal the atmosphere and the healed atmosphere will heal you is the ModusOperandi of a Yagna. In physical terms, Yagna is a process aimed at therefinement of the subtle energy existing in matter with the help of thermal energyof the Mantra.‖The Pandit has mentioned findings by some renowned scientists related to the Yagna and provides an extensivelist of benefits derived from conducting the Yagna.i. Sublime showers of streams of vital energy from the cosmic layers known as Parjanya, generated bythe Yagna, augments the level of Prana in the air.ii. The Yagna reduces atomic radiation.iii. Significant changes are observed in the brain waves and the Anahata Chakra (cardiac plexus) exhibitsconditions similar to that which exists after psychic and spiritual healings.Cle Latouf in his book AGNIHOTRA – AN ANCIENT SOLUTION FOR AGRICULTURE OF THE21STCENTURY (Latouf) too lists similar benefits of performing the Yagna or Agnihotra and mentions that theash is used in cleansing drinking water, in irrigation systems, and as a fertilizer.Cle Latouf and Pandit Shriram Sharma Acharya mention that the smoke from the Yagna is medicinal in valueand antibiotic in nature thus eradicating bacteria and microorganisms providing for a cleaner, purer, healthierenvironment. Since the offerings placed in the Yagna pit have medicinal properties, they attest that the Yagna isthe most effective method of administering these medicines to reach every single cell in the body.From an article on the net, the author (could not trace the source – editor) explains the Yagna in a differentperspective, one based on his findings in the Vedas, the Puranas and from writings of the Rishis. He equatesYagnas as the father of all material and divine or spiritual forces (Ridhi and Sidhi). Vedas mention Yagnas asmeans to fulfill man‘s needs and again means to keep away obstacles on the path of his material and spiritualprogress.
  • 278. 278The Rig Veda equates God as Divine Fire and fire as the Purohita. As that, the person conducting the Yagnabecomes divine; the Rig Veda recommends the form of fire as an image of God for meditation and devotion.―Such a person‘s psyche becomes an unlimited vault of jewels represented bysacred qualities. The Havan doer finds the same in the form of a vault of rarejewels. These are divine jewels of divine wealth, which follows us in innumerableincarnations/rebirths that we undergo. They fill us up with so many divine glories(Vibhootees).‖The Yajurveda says Yagna nurtures all and the very Vedas too that originated from the Yagna.The author quotes from the Shiva Purana that Yagna is the supreme means to please Lord Shiva and as such,the Rishis were instructed to come down to earth and perform Yagna for 1000 years.In ancient India Rishis, Kings and householders conducted massive Yagnas for both material and spiritual gains.The Kaareerishta Yajna was done to create monsoon seasons; Bhaishajya Yajna to eradicate germs andbacteria; Putreshti Yajna to bless childless couples with a child; Balivaishwa Yajna to bring good fortunes to thehouseholder; Vaajpeya Yajna to awaken latent soul forces; and the Rajasuya Yajna to solve problems in politicsand governance.According to the author, the Gayathri Yajna encompasses all these and the Yajna Yaag Samhita recommendsthat the Gayathri Yajna be conducted before every auspicious program.He quotes from more Puranas. The Brihad Narada Purana states that one who performs the Yagna tends to‗transport‘ twenty-one generations before him to Lord Vishnu‘s temple.The Matsya Purana states that Yagna helps one to attain salvation or Mukti where he/she shall not take rebirthfor thousands and millions of Kalpas.The author quotes Markandeya from the Kalikaa Purana and also the Manu Smriti and Vedas too. He says thesoul in us, which is subtle, needs subtle food too. The fire in the stomach, Jatharaagni transforms the gross foodthat we consume into a subtle form, which is then imbibed by the soul. Similarly when sacrifices are offered intothe Yagna it is consumed by the fire and made subtle. He says the gross fire too becomes subtle in nature. Withthe aid of subtle wind, this then enters the atmosphere and Diu Loka where the Demigods receive their food insubtle form. The author writes extensively on Demigods that are pleased during the Yagna.Although God is one, ‗yet his qualities and areas of activity are manifold‘, says the author. He says God initiallymanifests as Divine Powers seen as miracles or Siddhis that ‗create, propagate and nurture this world.‘ The
  • 279. 279author defines God‘s subtle Divine Powers and the great men, realized souls and true saints who contributedtowards a better world as Demigods.He adds to the existing lists of Demigods; the many natural forces in nature which help create, propagate andannihilate the cosmos; the various radiations from galaxies, planets and the stars that affect all of creation; andthe sun‘s rays and its seven colors.He refers to the Indian scriptures where there is mention:i. 33 Koti Devas:a. 8 Vasus,b. 11 Rudras,c. 12 Aadityas,d. 1 Ashwini Kumaaras,e. 1 Pooshaa.ii. Pitrus 8 type,iii. Asuras 99 type,iv. Gandharvas 27 type,v. Pawan 49 type, etc.The five elements water, heat, wind, earth and space –Varuna Devan, Agni Devan, Vaayu Devan, Booma Deviand Indran respectively are Demigods.The Demigods like Agni, Chandra, Prithvi, Soorya, Aushadhi, and Vanaspati when appeased shower rain whichsustains life on earth. In the words of the author, ―Therefore if we offer Demigods their subtle food via Yagnafire they will help augment various life forces in a wholesome manner.‖ Pleasing them showers merits or Punya.Maharishi Angiraas states fire is the medium through which prayers and offerings are channeled to theDemigods who in return bless the participants of the Yagna with power, joy and comfort.The Kalikaa Puranaand Padma Purana says Demigods and man alike experience contentment and fulfillmentthrough the Yagna.The Bhagawad Geeta states that man has to nurture Demigods through Yagna for his advancement. The authorequates the performance of Yagna to giving full cooperation to these Demigods to help increase their powersand help in their missionary activities. Through devotion to God, meditation and spiritual practices the bodily
  • 280. 280parts, Chakras, subtle nerves, subtle glands and Brahmarandhra‘s magnetic center are awakened in the aspirant.These efforts simultaneously appease the Demigods and by a divine magnetic attraction, they begin to manifestin the devotee‘s psyche. Then a strong bond is forged between them. The author says, ‗In spiritual parlance thisconnotes pleasing Demigods or mastering them.‘He narrates from the Puranas where the great Shiva Bakta, Ravana who having unearthed these subtle forces,had total control over them, bid them to carry out his wishes akin to imprisoning the Demigods.Pandit Shriram Sharma Acharya in, FORM AND SPIRIT OF VEDIC RITUAL WORSHIP - PROCEDUREOF YAGNA (Acharya, Form and Spirit of Vedic Ritual Worship - Procedure of Yagna) revealsthat Prajapati or Parameswara created man in his own likeness through a Yagna and ordained that both man andthe Yagna had to contribute to the growth of each other.The Siddha Konganar reveals that Agathiyar was born out of Yagna (Agni).Fjkfksp laas`s nla WofwtofetaKF`fg mskfKkdo Qiaaf Jysdj QiaafFjkfkspe; ja`ap eig lqiaafFhfehaKmskfkw;ufualf djjf wjayfiaafjyfFjkfkspd;kf wkbfgosgfG el: wmufupa:jfJnf kdgpsufdu F;emwpofhaafFjkfkspaf kalf Wjfjspkfksuf hstnfk epajsAps;kfwkgfG Fbfgwufualf AdbpamfemChant Agathiyar‘s nameFor he shall gift to you all the eight siddhis,He shall present you the mendicant‘s attire,Then all Siddhas will converge and salute,No one will be deprive of witnessing the Jothi or light,Agathiyar was a yogi born of fire,This truth shall prevail throughout the 1008 worlds.The author quotes from the Bhagavadgita where Prajapati created human beings and Yagnas simultaneously andinstructed that they worked together for mutual gain.―Prajapati or world creator is performing Yagnas in the form of sun/moonsending rays to earth, sun sends heat and light, wind circulates life force and agroup of Demigods join forces to obstruct ‗demons‘ in the form of
  • 281. 281virus/germs/bacteria from making us ill or warding off imminent death bythem.‖The author says that the spiritual seers and the great Indian Rishis through their subtle divine vision unearthed ascience for their manifestation since these energies could not be contacted at the gross level. In his words, ‗theycontrol virtually every aspect of Mother Nature/Prakriti. Nature‘s laws never obstruct their endeavors and hencethey carry out acts which are beyond the ken of nature‘s laws which seem to be against nature‘s laws andimpossible to execute.‘He adds that the great Rishis and Siddhas had succeeded in attaining the supreme spiritual state where manbecomes God and the soul becomes Cosmic Soul. Warriors where known to perform Yagnas before battle.Yogis performed Yagnas as part of penance to attain Self Realization and God Realization.During the Yagna, the fire and the Mantra render the offerings and our thought respectively, subtle, which thenreach the higher subtle worlds. Chanting of the Mantra awakens certain energies and fire which acts as a vehicletransports these offerings the Demigods. Specific Mantra chanted for specific goals and endeavors result in thecreation or manifestation of a specific sound vibration, which in turn awakens the divine centers in thosegathered at the Yagna establishing a strong bond with the subtle soul, which attracts divine powers of thecosmos towards it hence attaining the eight Sidhi and nine Nidhis.The author mentions the Siddhas who had attained the eight Sidhi and nine Nidhis, which included the ability tobecome invincible, invisible, reducing their size to that of an atom or expanding beyond the world (Vishvarupa),walk on water, and conduct space travel. He says all these amazing feats were performed using forces of subtlenature termed as Demigods.Siddha Pambatti describes the capabilities and abilities of the Siddhas thus helping us recognize one.The author ends his article beautifully with a wish that,―The tradition of Agnihotra must recommence in every household the worldover. There was a time when this did happen in ancient India and hence it was aperiod of heavenly comforts and inner bliss too. The fruit of Yajna is notcomfort but it is attaining more opportunities to serve the world.‖According to Pandit Shriram Sharma Acharya, it would be ideal if one could conduct a Yagna or Agnihotratwice a day, once at sunrise and again at sunset.
  • 282. 282―The beneficial effect of sunrise Agnihotra sustains the atmosphere till sunsetand the sunset Agnihotra sustains the atmosphere till the sunrise. Synchronizingperformance of Agnihotra with these activated moments results in attracting astream of vital, life sustaining energies of the solar system. Hence, the process ofAgnihotra, which coincides with them, plays an important role in harmonizingthe natural functioning of human mind and body. In this manner, an unendingand active healing cycle is established in the houses where this Agnihotra isperformed every day.‖Cle Latouf too writes that the Yagna be performed at sunrise and sunset and ‗if coordinated correctly the vital,life sustaining energies of the solar system will be attracted.‘Pandit Shriram Sharma Acharya says all the rituals and practices, the mindset and feelings, determination anddiscipline that go into the invocation of the Gods through the Yagna generates a tremendous energy that burnsthe impurities of our lower nature and transmutes them into good virtues. The Pandit adds, in his words, ‗thecollective chanting of Mantra in rhythm produces unique sound waves and vibrations which have an infiniteradiant effect in the outer space.‘Generally, the mantra is in Sanskrit. Cle Latouf quotes a Professor Joshi, ‗it is believed that Sanskrit mantracontain the quintessenti