18 SITTHARGAL ALAYA KUMBHABHISEGAM, KOVAI

18 Sitthargal Alaya Kumbhabhisegam @ Kovai. Photos Courtesy of Sri Agathiar Gnana Peedham, Kallar @ http://www.agathiarkallar.org/blog/

Tavayogi Thangarasan Adigal and Mataji Sarojini Ammaiyaar at the 18 Siddhargal Alayam

Agathiyar

Gurumuni Sri Agathiyar 18 Sitthargal Alayam

Bhogar

Kamalamuni

Karuvurar

Konganar

Korakar

Kuthambai sitthar

Machamuni

Nandheeswarar

Pambatti Sitthar

Patanjali

Punnakeesar

Ramadevar

Sattainathar

Sivavakiyar

Tirumular

FROM FORM TO FORMLESS

When I told Tavayogi Thangarasan Adigal during his visit to Malaysia, that I had two wishes that is to see Agathiyar and Ramalinga Adigal, Tavayogi questioned me in return, as he always does, "Is that what you want?"

When Thirugnaanasambandhar, merged with his bride and the members of the marriage party in the Effulgence that is Civan, in Nalloor,

when Maanikkavaachakar merged in the Mystery of mysteries, in Thillai,

when Sundaramoorthi Swaamikal ascended to heaven on the white elephant,

when Thirunaavukkarasar merged in Civan, in Thiruppukaloor with these words:“Oh virtuous One, verily, I am coming to Your feet!”

all of them had gained this golden body and it was with it that they merged in the effulgence that is the Godhead.

So too did our Raamalinga Swaamikal when he shut himself up on the 30th of January 1874 in his room in the Siddhi-valaaka-t-thiru-maalikai and vanished from the ken of mankind.

That is how G.Vanmikanathan describes Ramalinga Adigal's final moment of union with the Lord in his PATHWAY TO GOD TROD BY SAINT RAMALINGAR, Bharatiya Vidya Bhavan, Bombay. 

Tavayogi Thangarasan Adigal told me instead, just as these saints had seeked to merge at the feet of the Lord, that is exactly what we should ask for. I understood fully his statement later in India when I was blessed to spend some time in his company where I saw that each time he was alone be it at the peedham, in the caves, the Siddha samadhis, or temples, he used to weep to the Lord asking the Lord to take him with Him, to merge at His feet.

Ramalinga Adigal's prayer was Tavayogi's prayer too, its transliteration,

"Indru varumoh? naalaike varumoh?,
allathu matru yendru varumo?
ariyen yen kove,
tundru mala vem maayai attru
vezhikul vezhi kadanthu
summa irukkum sugam." 

Tavayogi seeked the space where there is only the bliss of non-participation (summa eru).

இன்று வருமோ நாளைக்கே வருமோ
அல்லது மற்றென்று வருமோ
அறியேன் எங்கோவே
துன்று மல வெம்மாயை அற்று
வெளிக்குள் வெளி கடந்து
சும்மா இருக்கும் சுகம் 

That was the message to Arunagiri too by Lord Murugan, "Summa eru Sol Are."

Tayumanavar too was asked to remain such by his guru Mauna Guru, "Be silent. Rest in peace. Keep quiet (Summa Eru). Have faith. You will reach the supreme state of Bliss".

Saint Nakkirar too prayed to Lord Vinayagar to create that space where the disciple could merge with the guru, 

மோனா ஞான முழுதும் அளித்து
சிற்பரிப் பூரண சிவத்தைக் காண
நற்சிவ நிட்கள நாட்டமுந் தந்து
குருவுஞ் சீடனுங் கூடிக் கலந்து
இருவரும் ஒரு தனியிடந் தனிற் சேர்ந்து
தானந்தமாகித் தற்பர வெளியில்
ஆனந்த போத அறிவைக் கலந்து
ஈசனிைணயடியிருத்தி
மனத்தே நீயே நானாய்
நானே நீயாய்க்
காயா புரியைக் கனவெனவுணா்ந்து
எல்லாமுன் செயலென்ேற உணர
நல்லா உன்னருள் நாட்டந் தருவாய்
காரண குருவே கற்பகத் களிேற
வாரணமுகத்து வள்ளலே போற்றி

mona gnana muluthum alitthu
sirparipoorana shivattai kaana
narshiva nitkala naattamum thanthu
guruvum seedanum koodi kalanthu
eruvarum oru tani edam thanil sernthu
thaananthamaagi tarpara veliyil
aanandha bhotha arivai kalanthu
esan enaiyadi erutthi manathay
neeye naanaai naane neeyaai
gaayaa puriyai kanavena unarnthu
yellaam un seyalendray unara
nallaa un arul naatham tharuvaai
kaarana guruve karpaga kalire
vaarana mugatthu vallale potri

Vanmikanathan has given us a beautiful and much awaited biography cum journal on the life and experiences of Ramalinga Adigal. He traces Ramalinga Adigal's journey and spiritual evolution based on Ooran Adigal's publication of the complete works of Ramalinga Adigal, the THIRUARUTPA. Valmikanathan appreciates Ooran Adigal for compiling the Arutpa chronologically.

This edition, unlike all previous editions, has for its basis the chronological order of the composition and delivery of the decads. Such an edition is a most invaluable aid for the kind of book which I am writing. We can follow Raamalinga Swaamikal’s progress not only through year to year of his life but also through the several stages of his spiritual journey in their chronological order. I feel so grateful to Ooran Atikal for his work that if it were permissible to dedicate a book more than once and to more than one person, I would dedicate my book to Ooran Atikal as well. For without his edition, I would never have been able to write this book.

I was blessed to meet Ooran Adigal and have my personal copy of the THIRUARUTPA autographed by Ooran Adigal himself when he accompanied Tavayogi Thangarasan Adigal and other participants to the First World Conference of Siddha Philosophy held in Malaysia in 2007.

Ooran Adigal autographs my personal copy of his publication of Ramalinga Adigal's THIRUARUTPA

This spiritual evolution on Ramalinga Adigal's part is pretty obvious when one follows his experiences and devotional out-pour, laments, wailing, utterances, plodding, pleading, petitions and revelations as compiled in the form of the THIRUARUTPA.

Vanmikanathan explains,

In Raamalinga Swaamikal’s spiritual experience each of these major stages of spiritual experience are found to be sub-divided into Purgation, Illumination and Union

Ramalinga Adigal begins with the worship of Lord Murugan. Vanmikanathan writes, "He is initiated by Murukan Himself into the methods of His worship."

Oh Guru Who came into my mind and bestowed the perception that through ritualistic worship of Pathi (God) and similar good rites the creaturely instrument of understanding called the mind will be rid of impure concepts and stand established in pure contemplation and, thereby, the state of true union with Pathi with result; that, thereupon, buddhi, the power of ratiocination, freed from (the triad of) bonds will merge in the mind, and that, forthwith, the state of absence of incoming and outgoing will be gained in the shape of unwavering real gnosis.

True enough, hence began a beautiful journey on the Purgative Way.

Though the period between 1823 and 1835, i.e., from the date of birth to the 12th year of our Swaamikal has been classified as the period of Kandhakottam, .. which has as its theme-shrine the temple of Murukan in Kandhakottam which goes today by the name of Kandhaswaami koil. 

Kandakottam Sri Kandasamy temple, Chennai. Photo courtesy of deccanchronicle.com

Vanmikanathan continues,

And several other prayers rise up from the depths of our Swaamikal’s heart, prayers which you and I and all the world may adopt as our daily petitions to God, our Light in the darkness of doubt and despair, our Saviour from the six serpents of lust, anger, greed, infatuation, obstinacy and pride, and a seventh serpent, rarely spoken of by others, but given by our Swaamikal a prominent place in the evils that stand in the way of an aspirant for the grace of God, the serpent of killing of living beings. 

Vanmikanathan adds,

All saints and mystics have always been at war with their mind and heart. For these are in love with worldly pleasures and are at cross purposes with the mystics who wish to proceed to the Godhead, the Ground of all being. Raamalinga Swaamikal too has several decads addressed to his heart or mind.

In the second and last lap of the Purgative Way, our Swaamikal goes from Thirutthanikai Hill to Thiruvottriyoor, from Murukan the Son to Civan the Father, from childhood to adolescence and youth.

Photo courtesy of sttdhotels.com

Thiruvottriyoor Arulmigu Tyagaraja Swami Thirukovil. Temple. Photo courtesy of holyindia.org

Vanmikanathan continues following Ramalinga Adigal's journey.

From the 41st decad onwards, we see a remarkable change in the spirit which pervades the poems. A note of hope, of cheerfulness, of intimacy, of rejoicing, of exultation replaces the note of despondency and despair which marked the decads so far reviewed by us in the First Book.

Ramalinga Adigal begins to yearn for the union with the Lord.

"He is eager for the mystic union which is the goal of bridal mysticism." 

Thus the first lap of his journey on the Purgative Way comes to a close.

In this span of about fifteen years, what was unrelieved misery had become metamorphosed into joy. This is not the effect of the passage of time which dulls the edge of misery, but a genuine change in the outlook on what seemed like misery. This is the result of the affinity - a spiritual rapport between Raamalinga Swaamikal and the Godhead, which has grown stronger and stronger with the years, a rapport that has grown into the relationship of bride and bridegroom. 

Vanmikanathan writes that,

"Our Swaamikal has left the Purgative Way and has entered the Illuminative Way." 

The emphasis has changed. It is no more on his foibles, failings and faults. The Swaamikal shifts the blame from himself to the Lord Whom he accuses of delaying the bestowal of grace. 

Our Swaamikal celebrates his entry into the Illuminative Way by the one hundred and one stanzas of this decad in praise of the Divine Mother (the vadivudai maanikka maalai)

Further on Vanmikanathan mentions that,

Our Swaamikal will very soon be leaving the Illuminative Way and will be crossing the threshold of the Unitive Way where God with name and form will disappear and where ultimately the worshiper and the worshiped, the seeker and the sought, the soul and the Godhead, will merge into each other, In preparation for that day, in eager anticipation of that day, Our Swaamikal gratefully recalls to mind all the pilgrimage centres with temples where Lord Civan abides in name and form, and, in a sense, takes leave of them. This is the significance of Vinnappa Kalivenpaa, the 2nd decad in the Third Book of the Thiruvarutpaa. In this decad of 417 kannis (couplets), our Swaamikal calls on the Lord abiding in 279 pilgrimage centres and makes a petition to Him..

The saints of Tamilnaadu in the past, Maanikkavaachakar and all the 63 saints in the Calendar, all of them made one and the same petition, the petition for freedom from the bonds of death and birth. It is not strange, therefore, that our Swaamikal, who is a scion of the unbroken line of the saints down the ages, makes the same petition.

He continues further,

On this note of heart-rendering cry for the grace of God (thiruvarul muraiyeedu), our Swaamikal leaves the Illuminative Way and steps on the threshold of the Unitive Way. While this happens on the spiritual journey towards the Godhead, the mundane sojourn in Madras ends hem and our Swaamikal sets out in his 35th year to Thillai...

Thillai Nadarajar. Photo courtesy of chennailivenews.com

On his way to Thillai, he visits various celebrated shrines of Lord Civan, such as Pullizukkuveloor, present day Vaitheeswarankoil, Thiruvaaroor, Thirukkannamangai, Pazhamalai, present day Viruddhachalam, Thiruvathikai Veerttanam, Thiruvannamalai and arrives at Karunkuzhi, a village about three miles from Vadaloor where he will remain for the next nine years of his life. 

Vanmikanathan too is puzzled just as I was, trying to figure out what the Lord had delivered to Ramalinga Adigal, each night.

Already our Swaamikal has begun to experience the early fruits of the union with the Godhead. He describes one of them in 100 stanzas of the second decad of the Fifth Book. All the stanzas describe in growing amazement only one item of experience. Lord Civan walked on His holy rosy delicate feet all the way and, seeking the door of the house where our Swaamikal was staying, opened the door, hailed him and placed in his hands something accompanied by loving and reassuring words. While all the 100 stanzas describe the same incident, the description of the feet and the expressions of amazement and gratefulness vary from stanza to stanza. Nowhere, however, in any of the one hundred stanzas is there any clue to show us what was the object which the Lord placed in our Swaamikal’s hands.

Whatever it was, the incident made such a great impact on the mind of our Swaamikal that he sang no less than one hundred stanzas to record that incident. 

For the first time in his life, our Swaamikal declares that he is freed from misery. Secondly, he states that he has received a great boon. Thirdly, he, declares that he has reached a great state of grace. 

But with his entry on to the Unitive Way proper, he has lifted his foot from the mire of worldly life and has set both feet firmly and unretraceably on the highway which is the Unitive Way, the royal road to union with the Godhead.

With the 24th decad of the Sixth Book (with which ends our Swaamikal’s journey on the First Stage of the Unitive Way) cease all self-accusations, self-denigrations, weeping and wailing. Even petitions cease. The later decads are sheer paeans of praise of the Lord.

In the last song (thiruchchitrambala theivamani maalai) we see the budding of the concept of arut-perum-jothi, the Great Effulgence of Grace, for the first time in our Swaamikal’s spiritual life. It is true that this phrase occurs here only with reference to the sun and the moon. Nevertheless, this is the first gleam of the concept of the rare great effulgence which will burst forth in a paean of praise of 1596 lines when our Swaamikal steps on to the last lap of the journey on the Unitive Way.

Our Swaamikal is now ready for the highest of all possible acts of grace, the crowning glory of the long years of thavam. The conferment of the Effulgence of Grace. 

The Lord, out of His munificent grace, bestowed on our Swaamikal the very power by which He Himself exercised sovereignty over all the worlds. That power is the Great Effulgence of Grace.

Vanmikanathan presents in his words, "Two important claims are made by our Swaamikal in this decad."

He claims that God conferred on him the power to raise the dead. Saint Thirugnaanasambandhar, Saint Thirunaavukkarasar and Saint Sundarar, all three of them have raised the dead not merely from their graves but from their very ashes. Moreover, they raised such dead not immediately after death but after the lapse of quite a long time, and in one cue several years. I

The other is,

"... is that of being given by the Lord the power to exercise the five functions of creation, sustenance, destruction, concealing, and bestowing mukthi."

Satya-gnaana-sabhai

 Our Swaamikal later installed curtains in the Satya-gnaana-sabhai in front of the flame of the lamp which he set up there to represent the Effulgence of Grace. 

Vanmikanthan clarifies the question as to why the good Lord should chose to veil or conceal.

Our Swaamikal refers to the curtains which hide the Great Effulgence of Grace from unregenerate man. It is not some extraneous agency which places the curtains between man and the Godhead. It is the Godhead itself which does so out of infinite mercy, for no unregenerate man my look on the face of the Godhead and survive. 

After having gained all the Siddhis and attained the highest possible state, a man of such stature, Ramalinga Adigal chose to stay away from the limelight but the Lord acts otherwise.

The Swaamikal was modesty incarnate. He did not like the limelight before which he was exposed to the world. 

He (God) spoke to Raamalinga Swaamikal who was the chosen Son of God in the nineteenth century to establish a universal brotherhood of man freed of all shackling fetters of castes and creeds, of rich and poor, of black or white, a universal brotherhood born of a sense of oneness in the eyes of God and based on compassion, on compassion alone.

The Son of Man has become the Son of God, and he who was unknown and who did not want to be known was dragged much against his will to discharge his preordained mission on earth, to commence his ministry on earth, in order to establish the Pure Universal True Path to God, a path, a religion, based on compassion towards all creatures on earth, a religion based on intense and one-pointed love of God, a religion freed from the stifling influences of caste, country, race, language, conflicting creeds, petty cruel gods and inhuman sacrifices, freed from the dialectics of learned scriptures.

Vanmikanathan aptly theorizes that people around Ramalinga Adigal mistook him and his teachings, as in the following entry of his.

It is inconceivable that the Swaamikal, who was so strongly attached to the sacred ash and who, personification of compassion as he was, yet felt so deeply as to say:“Forsake giving even as much as half a sesame seed to the base curs, the vile ones, who do not wear the sweet ash”, retracted all these beliefs in his last days. This idea has got about, I believe, through a thoroughly erroneous recording and/or interpretation of some of his last days’ utterances by the disciples who heard them. He did not recant, he grew out of them; he evolved. 

A mystic treading the Unitive Way loses all identity with caste, creed, sect, specific gospels and scriptures. Religious scriptures have nothing more to teach him; in fact, by the light of his direct experience of God, the teachings seem to fall far short of the ineffable truth. 

Just as Tavayogi told me no one could shackle a Siddha, Valmikanathan writes,

For the Swaamikal was a revolutionary thinker in matters religious and no imprisoning shackles of dogma and doctrine of institutional religions could ever fetter him. He was a free bird of the sky, a lark singing in the soaring heights of sunshine and clouds, of rain and wind, of thunder and lightning, of the sun and the moon, of the planets and the stars, of space-less space.

Vanmikanathan writes about the moments before Ramalinga Adigal's disappearence,

As I have said before, these one hundred and one stanzas and the four (satthiya arivippu) that follow were sung on the 30th January 1874, and concluded just sixty minutes before our Swaamikal vanished for ever from the ken of mankind. He sings:

My Sire, my Monseigneur,

the Lord of my soul,

comes today and takes seat

at the place where I am.

In the two and a half naazhikai-s which follow,

He will blend with my grand body

and will abide in my heart

without ever departing therefrom.

By the strength of my great thavam,

I proclaim with full knowledge of what I am saying

“This is the truth, the truth indeed!”

Oh damsel with waist which resembles lightning,

my words will become clear to you

when two and a half naazhikai-s are past!

Vanmikanathan beautifully concludes the majestic journey of our beloved saint and guru Ramalinga Adigal.

Thus ends the tale of all the major acts of grace done to our Swaamikal since his infancy by God. The journey of our Swaamikal to the Godhead ends here in the brahmamuhoortham, at the hour of dawn on the 30th of January 1874. And that day was a full-moon day in Thai.

HEALTH TIPS FROM AGATHIYAR

Just as Agathiyar started me doing Jala Neti a couple of days ago when I was introduced to the Nasal Rinse Kit, a modern improved version of a Neti pot, which I used to clear my sinus infection successfully, Agathiyar had previously recommended various therapies to maintain ones health in the Nadi.

Agathiyar had recommended my daughter to gargle her mouth with sesame oil upon arising from bed. I Google to find out why Agathiyar recommended this therapy and came across the following revelations at http://www.medicinenet.com/sinusitis/article.htm  and http://www.ehow.com/how_8261687_sesame-oil-pulling-instructions.html. I was surprised to know the enormous amount of benefits one acquires by just doing this very simple therapy. 

Another therapy that Agathiyar recommended, again for my daughter, was to soak her feet and hands in a basin of warm water premixed with sea salt. Check out http://www.himalayanlivingsalt.com/himalayan_crystal_salt_bath.htm to learn about its benefits.

When my daughter broke her leg, Agathiyar asks her to consume sesame seeds in any form. As we were wondering why sesame seeds, Mr Google comes up with the answer. The high calcium content in sesame seeds helps the bones mend. See http://www.care2.com/greenliving/how-to-benefit-from-nutritious-sesame-seeds.html

Besides that Agathiyar had recommended herbal medicines too through the Nadi. Jeeva Sakthi Lehgiyam, Vallarai Lehgiyam, Tripala, and preparations with Indian Gooseberry or Nellikai.

Yogi Ramsuratkumar used to advocate the consumption of gooseberry to devotees. 

Ma Devaki writes in YOGI RAMSURATKUMAR - THE DIVINE BEGGAR,

He (Yogi Ramsuratkumar) was always an ardent champion of gooseberry and he advised, "It not only improves one's memory power and concentration, it also helps to develop body immunity. It is a tonic and panacea for all ills." He laid emphasis on Nama (chanting God's name) for all ills of the mind and gooseberry for all ills of the body.

Tavayogi Thangarasan Adigal passed on a set of Asanas and breathing techniques to some of us while he was in Malaysia. Muralitharan Saminathan, Thayalan Arumugam, Sathiswaran Arumugam and I managed to film him performing this asanas and techniques. Later Agathiyar tells me in my Nadi reading that what Tavayogi had given was a Pokkisam or treasure. When Thayalan discontinued practice of these techniques, Agathiyar reminded him of its efficacy and asks that he continue doing it.  

AGATHIYAR AT THE SRI SAKTHI KARPAGA VINAYAGAR TEMPLE IN MALAYSIA

Agathiyar looking magnificent. Photos courtesy of Bala Chandran

The origin of Agathiyar at the Sri Sakthi Karpaga Vinayagar Temple at Brickfields in Kuala Lumpur, Malaysia is an interesting turn of events.

Amuthavalli K.S.Maniam had read her Nadi in Malaysia in the year 2002. It was also during this period of time that the Karpaga Vinayagar Temple was being constructed. Agathiyar in his message to Amuthavalli asks that she place a statue of Agathiyar at the temple once it was completed. Amuthavalli was also informed that Agathiyar had more readings for her, but she never went back for another reading. Shortly she left for India and passed away while there. But prior to her departure for India she had narrated the instruction of Agathiyar to S.Baktha. The Nadi reader, AA Tharanibalan too mentioned it to Baktha. Baktha together with his friend T.Suseelan gathered more devotees and took the necessary steps to place Agathiyar at the temple as directed by Agathiyar. Later Agathiyar instructed Baktha through the Nadi reading to hold a special prayer for the Siddhas at the temple. Agathiyar promised to bless all those who came and seeked his grace by lighting a lamp. Hence the very first Siddha Puja was held on 17.1.2008. Subsequently Agathiyar dictated that the prayers were to be held annually.

Based on A DEDICATION TO SIDDHARS - 5th Annual Guru Pooja 2012 released by the Sri Agathiyar Annual Pooja Committee.

Bala Chandran lighting a lamp as requested by Agathiyar.

The following photos are courtesy of Surendaran Selvaratnam

The following photos are courtesy of
Agathiyar Anual Pooja (siddharPooja) - Brickfields Karpaga Vinayagar Temple

INVITATION TO THE SRI ANANDHAVALLI AMBIGA SAMETHA SRI AGASTHEESWARA SWAMI ALAYA MUNDRAM AANDU VIZHA

Venue: Srimath Hanumathdasan Valaagam Megalasinnampatti Gramam, Krishnagiri

23.6.2014 Monday, 4pm 
Vikneswara Puja, Istha Deivam, Abhimana Deivam, Guru Vazhipaadu, Pratanai, Deepa Arathanai, and Arulprasaatham

23.6.2014 Monday, 5pm 
Thirukovil Ganapathy Puja, Punniya Haavaasanam, Panjakavya Puja, Vallabhaambiga Sametha Maha Ganapathy Aavaahanam, Aavarana Puja, 108 Sri Ganapathy Atarvasirsham, Paraayanam, Deepa Arathanai, and Arulprasaatham

24.6.2014 Tuesday, 5am 
Maha Ganapathy Punar Puja, Ganapathy Atarvasirsham Sagasra Motaga Homam, 1008 Gopuja, Thana Puja, Deepa Lakshmi Puja, Sri Vinayagar Vazhipaadu, Vaasthu Saanthi, Pravesapali, Thisaa Homam, Samhitaa Homam, Saanthi Homam, Rakshokna Homam, Mrutsangira Homam, Anguraarppanam, Rakshaapanthanam, Kumbhaalangaaram, Kumbhaakarshanam, Yaaga Saalai Pravesam, Mandapatvaara Puja Vethikaa Archanai, Agni Kaariyam, Vedha Paaraayanam, Thirumurai Paaraayanam, Traviyaa Heethi, followed by 1st Kaala Poornaheethi, Deepa Arathanai, Thirumurai Paaraayanam, Aaseervaatham, Mahaa Deepa Arathanai, and Arulprasaatham

24.6.2014 Tuesday, 10am
2nd Kaala Yaaga Saalai Puja, Vishesa Saanthi, Pootasutti, Surya Puja, Mandapatvaara Puja, Vethikaa Archanai, Agni Kaariyam, Vedha Paaraayanam, Thirumurai Paaraayanam, Traviyaa Heethi, Brahmachaari Puja, Poorna Heethi, Sathur Veda Sivaagama Dravida Sangatha Paaraayanam, Mahaa Deepa Arathanai, and Arulprasaatham

24.6.2014 Tuesday, 5pm
3rd Kaala Yaaga Saalai Puja, Visheesa Santhi, Poota Sutti, Yantra Puja, Mandapa Tvaara Puja, Vethikaa Archanai, Agni Kaariyam, Vedha Paaraayanam, Thirumurai Paaraayanam, Traviyaa Heethi, Sumanga Suvaasini Puja, Poorna Heethi, Sathur Veda Paaraayanam,  Sivaagama Paaraayanam, Thirumurai Paaraayanam, Mahaa Poorna Vedhi, Deepa Arathanai and Arulprasaatham

25.6.2014 Wednesday, 5.20am-5.50am
4th Kaala Yaaga Saalai Puja, Bimba Sutti, Bimba Ratshaa Bandhanam, Naadi sandhanam, Sparshaa Heethi, Travyaa Heethi, Sannavathi Homam, Thirumurai Paaraayanam, Mahaa Poorna Vedhi, followed by Vimana Kumbhabhisegam, Mulasthaana Kumbhabhisegam, Mahaa Abhisegam, Alangaaram, Archanai, Mahaa Deeparaathanai & Prasaatham

25.6.2014 Wednesday, 8.30am 
Mahaa Annadhanam

26.6.2014 Thursday 
Start of Mandala Puja

Talks by:
1.Tavayogi Thangarasan Adigal, Patron of Sri Agathiyar Sri Thava Murugar Gnana Peedham, Kallar, Kovai on Siddhargal Perumai
2.Sarojini Ammaiyaar of Sri Agathiyar Sri Thava Murugar Gnana Peedham, Kallar, Kovai on Siddhargal Vazhiyil Penngal

JALA NETI OR NASAL IRRIGATION

I came down with a flu last Thursday, 12.6.2014. Our family doctor Dr Jaswant Singh gave me a set of medicines. I completed taking the medicines but the flu was still there. If others brush aside the common cold and flu and move on with their life, for me it "paralyses" me and my daily activities. My problem is the "stuff" or mucus does not come out but blocks up my nasal passages, the cheeks, around the eyes and the forehead and leads to a stabbing headache. Once Dr Jaswant told me that this was the signs of me having sinus and that he needed to treat it with antibiotics.  As usual he cautioned me about the repercussions if I did not treat it on time. He told me that if the antibiotic does not work, then surgery had to be done. Usually his medicines work.

This time around I was faced with the same dilemma, and I was still not cured. I even tried inhaling steam with a dash of menthol crystals, but it only brought temporary relief. I had had enough and took up "my case" with Agathiyar. I gave him a "scolding" for not coming to my aid. When I went to pick up my daughter from her tuition class, I dropped in on the pharmacy and inquired if they had some medicine that would relief me of my problem. The pharmacists immediately identified my symptoms and told me I was having sinus. She recommended to me instead of taking more medicine why don't I try clearing the nasal passages with the  Sinus Rinse Starter Kit. And what do you know? All the "stuff" just dripped out of my nostrils without any effort on my part. I got immediate relieve. Amazing!

I remember when I was with my brother in India in 2005, he wanted to get one of those aids used by yogis to cleanse their nasal passages. Tavayogi Thangarasan Adigal who was with us at that moment asked me to get one for myself, but I replied that I did not know how to use them. As my brother said he knew how to use them, Tavayogi told me to learn from my brother. But I never used it. 

A similar Neti Pot that I had purchased in India

As I read the brochure that came with the Sinus Rinse Starter Kit, I saw a much improved version of the Neti Pot that we bought in India, advertised among many other products. Upon reading further I realized this products where based on the time tested methods of Indian Yogis as stated by Dr Ketan C.Mehta, M.D, founder and CEO of NeilMed, the company that produces and markets this product.

Nasal irrigation is a personal hygiene practice used for thousands of years in my native India.  When I moved to the USA in 1981 to further my medical training, I had no idea I had find my future in this ancient tradition. I am a practicing physician .... however, after suffering from chronic sinus disease and trying a range of treatments to control my symptoms - including corrective surgery - I discovered that the most effective therapy was the ancient practice of nasal irrigation. 

I apologized to Agathiyar and thanked him. I guess Agathiyar did not abandon me after all!

Learn more about Jala Neti or nasal irrigation at http://yoga108.org/pages/show/106-how-to-use-a-neti-pot-without-danger