31 July 2014

Postings on my Arunachala Blogs July 12, 2014 to July 31, 2014

Below are links and short extracts of postings on my various Arunachala Blogs from Saturday, July 12, 2014 to Thursday, July 31, 2014:-

Arunachala Grace 

2014 Firewalking at Arunachala: Photographs and information, legend of the Fire Walking ceremony at Arunachaleswarar Temple.

Adi Pooram at Sri Rajarajeshwari Temple: Photographs of the Goddess during the 2014 Festival.

Vallaikappu (Bangle) Ceremony: Pictorial history of the 2014 Bangle ceremony at Arunachaleswarar Temple.

Adi Pooram at Arunachaleswarar Temple Schedule: Information about the timings of the upcoming Vallikappu and Fire Walking ceremonies at Big Temple.

Yogi Ramsuratkumar Siddhi Sthala: Pictorial narrative of the place that Sri Yogi Ramsuratkumar attained samadhi.

God’s Fool: Tale about purity and innocence by Kahil Gibran. 

Adi Pooram Festival 2014, Flag Hoisting: Pictorial narrative of the beginning of the 2014 Festival at the Arunachaleswarar Temple.

Arunachaleswarar 2014 Adi Pooram Celebrations: Invitation and Programme for the Adi Pooram Festival at the Big Temple.

Ayyankulam Tank Immersion July 2014: Photographs and information of the idol immersion at tank at the end of Aani Brahmotsavam Festival 2014.

Greenland Ashram: Photographs and information about a new Ashram in the Arunachala countryside.

Aani Brahmotsavam 2014: Information and photographs of the start of Festival at the Arunachaleswarar Temple.

Reverence for Divination: Story of Paramahamsa Ramakrishna and his brother Ramkumar and powers of divination.

Arunachala Oracle: Information and link to a divinatory Oracle recently uploaded to Arunachala Samudra.

Devilottara text—Spiritual Teachings of the Sadguru: Devilottara a dialogue conveying the highest spiritual teachings between Lord Siva and Goddess Parvati. 

Sri Nannagaru's 2014 Guru Poornima Address: Link and information regarding live streaming address from Guruji Sri Nannagaru.

Guru Poornima Arunachaleswarar Temple: Photographs of Guru Poornima crowds at the Big Temple.

Arunachala Birds 

Happy Time—The Importance of the Bird Bath: Information and photographs about different kinds of garden bird baths.

Arunachala Land 

Ring Road, Pictorial History July 2014: Reports and photographs charting the progress of the Ring Road at Tiruvannamalai.

The Mountain of Medicine July 2014: Information and pictorial report of the current state of the Mountain of Medicine at foot of Arunachala, Tiruvannamalai.

Arunachala Mystic 

Aadi Masam 2014: Escoteric and spiritual significance of the period of Aadi Masam. Links.

Similarities between two great Mahans: Reader’s email noting the 12 significant similarities between Sri Seshadri Swamigal and Sri Shirdi Sai Baba.

2014 Supermoons: Report and significance of three supermoons scheduled for July 12, August 10, September 9, 2014.

Arunachala Oracle: Information about a new divinatory programme on Arunachala Samudra

2014 Fire Walking at Arunachala

A large number of devotees turned up for the Firewalking Ceremony which occurred in culmination of Adi Pooram betwixt the days of Wednesday and Thursday (July 30 and July 31, 2014). The walk itself was undertaken by devotees of the Divine Mother who had observed special procedures over the previous 30 days (including fast) in order to prepare themselves for the ‘test of devotion’. 

The Goddess is brought to the front of her Shrine to watch the firewalk

Those who participated were ordinary householders. In some cases devotees were given a mantra to recite during their fire walk. Before the ceremony the devotees prepared for the firewalk by bathing at the Brahma Tirtham.

Devotees waiting to perform 2014 firewalk

The actual ceremony occurred on the paved courtyard in front of the Unnamalai Amman Shrine, inside the compound of the Big Temple. 

Devotees performing 2014 firewalk

As to the history of the firewalk, a Tamil legend narrates the story that in Singavaram there is a Temple to Sri Ranganadha. Here a king named Kandhan, after suffering a defeat, performed a fire walking ceremony in worship of Draupadi (from the Mahabharata). Draupadi, pleased with the worship, appeared before the king and promised that whoever should worship her as he had done would remain unscathed and also obtain whatever they prayed for. From that day onwards the fire-walking festival is observed with great enthusiasm in Tamil Nadu.


2014 Adi Pooram at Rajarajeshwari Temple

I myself attend the Adi Pooram function at the Rajarajeshwari Temple which is located off the girivalam roadway. The Vallaikappu ceremony and puja attracted large crowds, and the Goddess was splendidly adorned in a multitude of silk saris, jewels and garlands for the occasion. 

Sri Rajarajeshwari 2014 Adi Pooram

Close-up of the supremely contented Goddess

2014 Vallaikappu (Bangle) Ceremony

The Parvati Amman Utsavam Festival which has lasted for 10 days completed its cycle yesterday July 30, 2014 with the traditional Vallaikappu (Bangle) ceremony and the worship of Amman by the ladies. 

On this day glass bangles are offered to Ambal and then distributed to devotees. These bangles are said to provide offspring and generally protect one from evils. In addition Valaikaappu is a Festival during which a pregnant woman wears glass bangles, the sound of which is said to protect her and the child from evil forces.

The Goddess

In the Vallaikappu Mandir, Arunachaleswarar Temple

Ladies eager for the distribution of blessed Bangle

29 July 2014

Adi Pooram at Arunachaleswarar Temple Schedule

Tomorrow Wednesday, July 30, 2014 the Vallaikappu (Bangle) ceremony will take place in the Vallaikappu Mandapam, Fifth Prakaram of Arunachaleswarar Temple. Later that night at around 11.30 p.m. preparations will begin in front of the Unnamalai Amman Temple for the Fire Walking ceremony. The Temple will be specially kept open for the function and it will be filled with crowds of pilgrims and devotees who will attend to watch the fire-walking ceremony. 

At the appropriate time logs will be set alight and allowed to burn up. At about 1.00 a.m. early the next morning (Thursday, July 31, 2014) embers from the burnt logs will be spread out on the compound floor in front of the Unnamalai Amman Shrine at Arunachaleswarar Temple, which will be specially kept open for the function. 

Fire walking is still a regular event in Tiruvannamalai and other South Indian towns. Usually wood or charcoal is burnt and the smouldering embers laid out onto the ground. Commonly the ceremony is held under the auspices of a Temple, and in the case of Arunachaleswarar Temple the occurrence takes place only once year at the time of Adi Pooram. 

Fire walking in a previous year at Arunachaleswarar Temple

Many hundreds of devotees will turn up to watch the ceremony, but the fire walking itself will only be undertaken by devotees of the Divine Mother who have been observing a special sadhana over the previous 30 days (including a fast) in order to prepare themselves for the ‘test of devotion’. Those who participate are ordinary householders. In some cases devotees are given a mantra to recite during their fire walk. 

Proposed schedule of Adi Pooram and Fire Walking at Arunachaleswarar Temple 

Wednesday July 30, 2014

5.00 a.m.   Amman Abhishekam 
6.00 a.m.   Alangaram 
8.00 a.m.   Amman from Sannadhi to Vallaikappu Mandapam 
4.00 p.m.   Amman in Vallaikappu and the worship of Amman by ladies 
4.00 p.m.   Abhishekam 
6.00 p.m.   Valaikappu 
8.00 p.m.  Amman goes around the Temple and returns to Vallaikappu Mandapam 

Large Crowds will begin to build up. TEMPLE REMAINS OPEN. 

11.30 p.m. (estimated time) Preparations begin for Fire Walking Ceremony. 

Thursday, July 31, 2013 at approximately at 1.00 a.m. Adi Pooram Fire Walking in front of Unnamalai Shrine, Arunachaleswarar Temple

All other major Shakti shrines will have their own puja functions celebrating the auspicious day of Adi Pooram. I myself plan visiting the Rajarajeshwari Temple (on the Girivalam roadway) tomorrow evening (Wednesday July 30, 2014) to enjoy the beautiful puja that Temple has scheduled. Last year for the night of Adi Pooram Goddess Rajarajeshwari (at that Temple) was dressed in 7 saris (shown in the below photograph). 

Goddess at Rajarajeshwari Temple 2013 Adi Pooram


For more information about Adi Pooram and the Adi Masam season in which it occurs, please visit my posting on Arunachala Mystic at this link here.

28 July 2014

Yogi Ramsuratkumar Siddhi Sthala

Yesterday I visited the Yogi Ramsuratkumar Ashram which is less than a 10 minute walk south of Ramana Ashram. It has been some time since I last visited this beautiful, serene ashram which conducts a number of functions, including a free bi-weekly medical camp and also daily lunch prasad for sadhus and devotees.

At gate walking into Yogi Ramsuratkumar Ashram

Where Yogi used to give darshan during construction of the Ashram

Outside of hut for feeding sadhus and sannyasins

Inside hut for feeding Sadhus and Sannyasins

Programme at Yogi Ramsuratkumar Ashram

Part of meditation room, downstairs front of Ram Mandiram

While at the Ashram I visited the uplifting, well-maintained Siddhi Sthala at which Yogi Ramsuratkumar attained siddhi on 20th February, 2001 at 3.19 a.m. The Siddhi Sthala is composed of a number of rooms where sayings of the Yogi are displayed on the walls. As well as a pictorial history on show there are also some other fascinating exhibits including clothes and relics of the Yogi and a section devoted to his own small library of books. 

The Siddhi Sthala is opened up for public viewing at these times: 9.00 a.m. to 12.00 noon, 4.00 p.m. to 7.00 p.m.

Walls of several rooms covered in historical photographs of the Yogi

Display inside the Siddhi Sthala room

Relics belonging to the Yogi

Cot where Yogi Ramsuratkumar attained siddhi

Yogi Ramsuratkumar Jaya Guru Raya Divine 
Blessings of Guru Maharaj 

My Friends: This beggar learnt at the feet of Swami Ramdas the Divine name of Rama, and beg, beg all of you not to forget the Divine name Rama. Whatever you do, wherever you are, be like Anjaneya-Maruthi thinking of Rama and doing your actions in the world. At every age we face problems, today one problem, tomorrow another problem, the day after tomorrow another problem. And on account of facing these problems often we get dejected, disappointed, psychologically sick, if we don’t remember the name of the Divine. So this beggar will beg all of you not to forget the Divine name, Rama. 

There are people who like to remember the name of Siva. It is equally good, there are people who like to remember the name Ganapathi—equally good. Whatever name you chose, whatever form you choose, but give to this beggar what he wants. Never forget the Divine. 

Live in the world and problems will be there. If we are remembering the Divine name, we are psychologically sound. May be, we may feel a little in some of the problems. Even then, the intensity with which we feel if we don’t have faith in God is much more than a man of faith – a man who remembers the name of Rama. So this beggar . . . please don’t forget the name of God. This Divine name has been always of great help to all in the world. 

Yogi Ramsuratkumar

You read Kabir, Tulsi, Sur . . . Appar Swamy, Manickavasaga Swamy – how they emphasised Namasivaya. Don’t forget it – this is your heart – this is your soul whether it be Om Namasivaya or Om Namo Narayanaya, whether Rama, Siva or Krishna, whatever name you choose, whatever form you choose doesn’t matter. But remember the Lord with any name, with any form of your choice. Just as when there is heavy rainfall, we take an umbrella, and go on doing our work in the factory, in the field, wherever we go for marketing and catching hold of the umbrella we go through the rain falling there. But still we work – still we work – do our work. Similarly we have got so many problems all around. This Divine name is just like an umbrella in the heavy rainfall. Catch hold of the Divine name and go on doing your work in the world. 

This beggar begs of you and . . . I think none of you will shirk away, when this beggar begs of you ‘Don’t forget the Divine name’. This beggar prays to his Father to bless you all who have come here. My Lord Rama blesses you. My Father blesses you. Arunachaleswara blesses you. It doesn’t matter to me what name it is. All the blessings of my Father for all of you! Well, that is the end. That is all. 

To learn more about this great saint at Arunachala, please visit this link here for his biography. 

25 July 2014

God's Fool -- Tale about Purity and Innocence

Once there came from the desert to the great city a man who was a dreamer, and he had naught but his garment and a staff. And as he walked through the streets he gazed with awe and wonder at the temples and towers and palaces, for the city was of surpassing beauty. And he spoke often to the passers-by, questioning them about their city – but they understood not his language, nor he theirs.

At the noon hour he stopped before a vast inn. It was built of yellow marble, and people were going in and coming out unhindered. “This must be a shrine”, he said to himself, and he too went in. But what was his surprise to find himself in a hall of great splendour and a large company of men and women seated about many tables. They were eating and drinking and listening to the musicians. “Nay”, said the dreamer. “This is no worshipping. It must be a feast given by the prince for the people, in celebration of a great event.”

At that moment a man, whom he took to be the slave of the prince, approached him, and bade him to be seated. And he was served with food and wine and most excellent sweets. When he was satisfied, the dreamer rose to depart. At the door he was stopped by a large man magnificently arrayed. “Surely this is the prince himself,” said the dreamer in his heart, and he bowed to him and thanked him. Then the large man said in the language of the city. “Sir you have not paid for your dinner.” And the dreamer did not understand, and again thanked him heartily.

Then the large man bethought him, and he looked more closely upon the dreamer. And he saw that he was a stranger, clad in but a poor garment, and that indeed he had not the wherewithal to pay for his meal. Then the large man clapped his hands and called – and there came four watchmen of the city. And they listened to the large man. Then they took the dreamer between them, and there were two on each side of him. And the dreamer noted the ceremoniousness of their dress and of their manner and he looked upon them with delight. “These,” said he, “are men of distinction.” And they walked all together until they came to the House of Judgment and they entered. The dreamer saw before him, seated upon a throne, a venerable man with flowing beard, robed majestically. And he thought he was the king. And he rejoiced to be brought before him. Now the watchmen related to the judge, who was the venerable man, the charge against the dreamer; and the judge appointed two advocates, one to present the charge and the other to defend the stranger. And the advocates rose, the one after other, and delivered each his argument. And the dreamer thought himself to be listening to addresses of welcome, and his heart filled with gratitude to the king and the prince for all that was done for him.

Then sentence was passed upon the dreamer, that upon a tablet hung about his neck his crime should be written, and that he should ride through the city on a naked horse, with a trumpeter and a drummer before him. And the sentence was carried out forthwith. Now as the dreamer rode through the city upon the naked horse, with the trumpeter and the drummer before him, the inhabitants of the city came running forth at the sound of the noise, and when they saw him they laughed one and all, and the children ran after him in companies from street to street.

And the dreamer’s heart filled with ecstasy, and his eyes shone upon them. For to him the tablet was a sign of the king’s blessings and the procession was in his honour.

Now as he rode, his heart swelled with joy, and he cried out with a shout. “Where are we? What city of the heart’s desires is this? What race of lavish hosts? – who feast the chance guest in their palaces, whose princes companion him, whose king hangs a token upon his breast and opens to him the hospitality of a city descended from heaven?” And the procession passed on. And the dreamer’s face uplifted and his eyes were overflowing with light. 

[Kahlil Gibran – Abridged] 

For more beautiful and inspirational short stories please visit my website at this link here

21 July 2014

Adi Pooram Festival 2014, Flag Hoisting

Today Flag Hoisting at the Unnumalai Shrine at the Big Temple was observed in celebration of the start of the 2014 Adi Pooram Festival. 

Flagpost at Mother's Shrine with Gopurams and Arunachala background

Devi Parashakti at Unnamulai Shrine

Flag Hoisting, 2014 Adi Pooram Festival

Arunachaleswarar 2014 Adi Pooram Celebrations

Arulmigu Arunachaleswarar Temple, Tiruvannamalai 
Adi Pooram Invitation


From: 21-07-2014 Monday 
To: 20-07-2014 Wednesday 

On all days and night from 21-07-20-14 to 29-07-2014 Lord Ganapati and Parashakti are brought out in procession. 

On the morning of 30-07-2014 there is a Panchamoorthi abhishekam and later a function at the Bangle Mandapam. 

In the evening there is a special abshishekam for Parashakti, a procession then Firewalk ceremony conducted in front of the Unnamulai Shrine at Arunachaleswarar Temple. 

18 July 2014

Ayyankulam Tank Immersion July 2014

The below series of photographs denote the completion of the 10 day festival 2014 Aani Brahmotsasvam with an immersion of the Gods in the tank at the Ayyankulam Tank which is situated in front of the third major Shiva Temple at Arunachala, i.e. Arunagirinathar Kovil. 

To find out more about this beautiful Temple please visit this earlier posting here

As mentioned in an earlier posting at this link here, the 10 day Aani Brahmotsasvam Festival commemorates Dakshinayana which marks the beginning of the sun’s movement in a southern direction. 

16 July 2014

Greenland Ashram

This posting is about the opening of a new spiritual facility here at Arunachala. The founders (a married couple) are devotees of Sri Sathya Sai Baba and have dedicated themselves to setting up a meditative retreat centre where individuals or groups can imbibe the atmosphere of the great Arunachala in a peaceful, countryside environment isolated from the hustle-bustle of the ever-developing Tiruvannamalai. Greenland Ashram is situated at around 12 km from Ramanashramam 4 km off the main highway to Bangalore. 

These photographs were taken about 2 months ago; at this time the facility is near to completion. Its opening date is set for September 2014. 

To find out more information please visit their website at this link here

Lord Ganesha entrance to Ashram

Arunachala darshan from Greenland Ashram

Kiran, Philippe's wife; co-founder of Ashram

Philippe, Kiran's husband; co-founder of Greenland

Living at site overseeing development

Meeting hall with attendance for 250 people

Some of the accommodation cottages at the Ashram

Ashram buildings being constructed simultaneously

All buildings constructed in organic, natural method

Buildings surrounded by beautiful hilly countryside

Ashram is a gated 6 acre protected environment

15 July 2014

Aani Brahmotsavam 2014

Aani Brahmotsavam is a festival which lasts 10 days. This year it officially commenced with the hoisting of the flag at the Arunachaleswar Temple on July 8, 2014. The purpose of the festival is to commemorate Dakshinayana which marks the beginning of the sun’s movement in a southern direction. 

A year in the Hindu calendar consists of two Ayanas (which signfy the sun’s direction) that are divided into two periods of six months each. Summer solstice marks the beginning of Dakshinayana, which means in the Earth’s sky the Sun begins to trace a southward movement in the northern hemisphere of the planet. The Uttarayana period which begins on January 14th or 15th ends with Dakshinayana Punyakalam. The Dakshinayanam period ends on Makar Sankranti (i.e. Uttarayana day). 

Flag Hoisting Aani Brahmotsavam, 2014

The Ayana from the beginning of Dakshinayana to the beginning of Uttarayana is known as the sadhana pada. In terms of sadhana, Dakshinayana is for purification, Uttarayana is for enlightenment. 

The Gods, Arunachaleswarar Temple

In the northern hemisphere of the planet, Uttarayana is the time of fulfilment and Dakshinayana is the time of receptivity. They are also understood as – the first six months from January to June to be masculine in nature, and the duration of the southernly run corresponds to the feminine phase of the Earth. 

Aarti 2014 Aani Brahmotsavam

Uttarayana and Dakshinayana have a significant impact on how the human system functions and acordingly aspirants shift their activities in relation to the dominant solar influence. 

To find out more information about the meaning of Dakshinayana and Uttaraya, go to this link here

14 July 2014

Reverence for Divination

In the previous posting I wrote about an aspect of divination that have been used in India for a millenium. In this respect to show the depth of reverence given to the divination of the Leaf of Impartiality, it is interesting to learn that it was only after consulting the Leaf of Impartiality and receiving an affirmative response to his question (of whether he could fill the position of priest in the Dakshineshwar Temple), that Ramkumar’s brother the great Paramahamsa Ramakrishna withdrew his objections to Ramkumar serving as officiating priest in the Kali Shrine of that Temple. 

The brothers talk

In the wonderful book Sri Ramakrishna, the Great Master, the occasion reads:

“He then came to know that Ramkumar had agreed to assume permanent charge of the worship of the Divine Mother at the pressing request of the Rani. The Master could not approve of this, and was highly critical of his brother’s conduct. He reminded his brother that their father neither officiated in the sacrifices of the Sudras nor accepted gifts from all and sundry, and tried to dissuade him from the course he had taken. It is said that Ramkumar tried to vindicate his action to the Master in various ways with the help of reason and scripture, but nothing touched his heart. Therefore he had recourse to the simple expedient of Dharmapatra, the leaf of impartiality, at last. The leaf of impartiality, it is said, read, “Ramkumar has not incurred blame in accepting the offer of the priest. It will prove beneficial to all.”

. . . the Master now became free from anxiety regarding his brother’s decision . . . "

[page 141-142 Part I "Sri Ramakrishna The Great Master"] 

Contemporary photograph of the Dakshineswar Temple

13 July 2014

Arunachala Oracle

We recently uploaded onto our website Arunachala Samudra a new programme entitled Arunachala Oracle. When you first arrive at the programme introductory page you will learn of the workings of the Oracle and be then taken to a meditation page of an effulgent picture of the Lord and (if you wish) listen to inspirational Arunachala-Siva audios run on a continuous long loop. When you feel calm and composed you may then ask the Oracle your question and leave it to Divine Providence to supply you with the answer. 


“In India there is still a custom in villages of people depending on providence when there is no possibility of a decision being arrived at by reasoning on a particular matter, and of taking recourse to Dharmapatra, the leaf of impartiality to know the will of Providence; when they ascertain it thus, they act accordingly, without further argument or reasoning. The leaf of impartiality is made use of in the following manner: 

“Yes” and “No” are written on some fragments of paper or on Vilva leaves, which are put into an empty water-pot, and a child is asked to pick up one fragment or a leaf. If the child picks up a “Yes” fragment, the person who has recourse to this expedient knows that Providence sanctions the contemplated course. If the other pieces is picked up, he takes it that the will of providence forbids the course.” 
[Page 140—Sri Ramakrishna the Great Master Part 1] 


As well as the Leaf of Impartiality utilised in India for many hundreds of years, there are many other methods used by Devotees to access the will of Divine Providence. Sri Sathya Sai Baba often used to counsel his devotees that when they had a situation that required action, they could revert to “chits” in order to access the Will of Divine Providence. In this respect He suggested that the devotee keep a number of tokens or coins on their altar in order to access a “Yes” or “No” answer from the Divine. 

A great devotee of Sri Shirdi Sai Baba, Shri Madhav Lele published a well known book, “Your Questions and Shree Sai Baba Answers,” which is comprised of 720 possible answers available in response to a devotee’s question. 

The premise of Arunachala Oracle is the same as the Leaf of Impartiality, the recommendation of chits from Sri Sathya Sai Baba and the book of guidance of Sri Shirdi Sai Baba. 

Arunachala Oracle is comprised of 630 possible answers compiled from sayings and recommendations of Sri Sathya Sai Baba, Arunachala saints and devotees and answers of the book of Madhav Lele. 

When visiting this programme please treat it with respect. You will receive an answer from Divine Providence directly proportionate to the extent of your seriousness and surrender. 

To learn more about the Oracle and then ask your question go to this link here

12 July 2014

Spiritual Teachings of the Sadguru

The upa-agama, Devilottara is the essence of all Agama Sastra and explains the supreme wisdom to be attained by mature souls and their mode of life, expounded by the Lord Siva to Devi. Am posting this upa-gama today, Guru Poornima as it is a dialogue conveying the highest spiritual teachings between the Sadguru Lord Siva and His most surrendered devotee the Goddess Parvati. 


Meditate in the Heart upon Lord Ganesa — the silent, non-dual, universal witness — who is the nectar of divine bliss and is full of grace, shining as the bountiful flowering of aspirants following the path of spiritual wisdom revealed in Devikalottara, which was expounded by Lord Ishwara into the ears of Goddess Ishwari. 

The Text 

1. O Lord of all celestial beings! I yearn to know that path of supreme wisdom and the code of conduct by adopting which one can get liberation, so that all humanity may attain salvation. I request you to enlighten me on them, out of your grace. 

2. O Queen among women! So that everyone may attain knowledge, I shall clearly explain to you today the highest knowledge and the discipline to be followed by which discerning seekers will attain liberation, which is free from any blemish and is difficult to describe. 

3. O Lady with fair countenance! Understand that one who is not able to realise the Truth in his Heart by this knowledge of spiritual wisdom known as Kala Jnana, can never attain it even by studying countless crores of sastras (scriptures) spread out like the sky. 

4. Therefore cast aside all fears (on following this path) and shed all doubts. Giving up attachment or desire for anything, be ardent in seeking the ultimate knowledge with wholehearted devotion and with a clear mind (without any trace of confusion). 

5. Claiming nothing as ‘mine’, filled with compassion, giving protection to all living beings so that no creature fears you, yearning for liberation, absorbed in yoga (union of jiva and Para, fusion of individual self with the universal Self), study this work Devikalottara and follow wholeheartedly and steadfastly the single path shown therein. 

6-7. If one is to describe the person who can bring under control his mind, which is restless and turbulent like a whirlwind, and maintain it in a tranquil state, he is verily Brahma (the God that does the creation), Siva (the saviour who shows the path to salvation) and Vishnu (the sustainer of the world); he is Indra, King of the devas, and Lord Subrahmanya (chief commander of all the celestial forces); he is Brihaspati, the guru of all devas; he is a supreme yogi, and one who has achieved the result of performing all austerities; he is a great scholar (who has mastered all the Vedas and sastras), and an outstanding man; he is one who has achieved the true spiritual goal. 

8-9. The means by which this mind, which is restless and moves about quicker than the wind, can be brought under control, is indeed the means to obtain liberation; it indeed is what is good for those who seek the permanent Reality; it itself is Pure Consciousness and the state of firmness; moreover, it alone is the righteous duty to be followed by discerning aspirants; it alone is the pilgrimage to holy waters; it alone is charity; it alone is austerities. Know that there is no doubt about this. 

10. When the mind moves even a little, that is samsara (worldly bondage); when the mind abides firmly and motionlessly (in the state of Self), that is mukti (liberation). This is certain. Therefore know that the wise man must hold his mind firm by supreme Self-awareness. 

11. The happiness attained in this aloneness is the highest, boundless bliss. Which learned persons will not revel in that Supreme Reality, in which there is absolutely no action? Tell me. 

12. Being rid of the worldly knowledge, the great hero who has acquired pure wisdom, in which there are no sense objects, and which is all pervading and without any form, will attain immutable moksha without fail, even though he may have no desire to attain liberation. 

13. The consciousness (chaitanya) associated with the aspect ‘am’ is called Sakti. The universe shines by its light. The entire creation is Sakti’s sankalpa (thought). The state (of mind) which is completely devoid of all attachment is the pure (wisdom) to be attained. 

14. The void which is the infinite and all-encompassing one whole without a second, which is just the effulgence of pure wisdom, which is completely devoid of visible phenomena and which consists of the aspect ‘I’ is the seed which fructifies as liberation, bestowing salvation by enabling one to unite with the Supreme. 

15. Instead of following this direct path, do not ever contemplate even in the least upon chakras (located in six adharas, centres in the body), nadis (subtle nerves that produce the ten divine sounds such as Pranava), the deities associated with the lotus seats (in the adhara chakras, beginning with Vinayaka), the mantraksharas (potent sound syllables for the worship of these deities) and the diverse mandala murtis (the God-aspects, starting from those controlling the sun, Surya Mandala, the moon, Chandra Mandala, and fire, Agni mandala). 

16. Those who seek everlasting liberation need not endeavour to practise repetition and countless verse mantras (repeating potent scriptural words or texts to gain various ends), and methods of yoga such as breath-control (pranayama), breath retention (kumbhaka) and concentration. 

17. There is no room for performing puja (worship of deities), namaskaram (paying homage like prostration), japa (incantation), dhyana (contemplation) and so on. Hear from me that the highest truth acclaimed in the Vedas can be known only through jnana; hence, there is absolutely no need to know anything outside of oneself. 

18. For those whose minds are constantly expanding, clinging to external objects, factors will always arise causing increasing bondage. If the outward-wandering mind is turned inwards to stay in its natural state, know that one will not undergo any suffering in the world. 

19. Unite with that one totality, which is all-pervasive, which has no inside or outside, which is bereft of all (concept of) directions such as above, below and in between, which assumes all the forms in creation and yet is itself formless, which can be known only by itself, and which is self-luminous. 

20. People perform their actions having their own aims in mind, and they accordingly reap the consequences of their actions by attaining those aims. Therefore do not engage in such actions which are not free from flaws (leading to bondage). Turn the attention completely away from external objects and concentrate only upon that (the Self) which cannot be seen. 

21. In our natural state, actions, cause and result of such actions, and all the various other theories propounded (in the scriptures) do not exist. In fact, even the diverse world does not exist. As such even the worldly individual who is attached to (the various attractions of) the world is also nonexistent. 

22. This entire universe is nothing but the niralamba (the reality which exists without any support). Further, it shines being illumined by the niralamba. The yogi (with his mind turned inward) merges with this whole one by making every object in this world one with it. Know this. 

23. If any person does not meditate on this great all-pervading void, which is the space of consciousness (chidakasa), he will be a samsari (a worldly individual) forever in bondage to worldly attachments, like the silkworm in its self made cocoon. Understand this. 

24. All living beings, of whatever genus, undergo great misery over and over again. Hear from me. In order to avert all this suffering and sorrow, meditate on the great void constantly without any break. 

25. Good actions and good conduct have been prescribed only to guide the seeker towards the path of acquiring knowledge. Therefore, giving up even salamba yoga in which an object (such as a mantra or a form of God) is meditated upon in the mind, stay steadfast in your real state (sahaja swarupa), where the outside world is not perceived. 

26. One who can destroy all the tattvas (principles) from patalaloka (the nethermost world) to Sakti (one of the highest tattvas), which are all interdependent, by the arrow of sunyabhava is a man of great valour. He has attained supreme wisdom which is beyond matter. 

27. The mind, hankering after things of the world, is more restless than a monkey. If one controls it from wandering after external things and holds it in the void of non-matter one will attain liberation directly. 

28. The full Consciousness (purna chit) which is not other than the true import of the word ‘I’, being non-different in all the principles (tattvas) and being other than the sense ‘I am the body’, is the all-pervading Reality. 

29. This complete wholeness pervades inside and outside all creations like ether, merging with them, and is itself formless. Dear, those who are submerged in this supreme bliss become that supreme bliss themselves. See, how wonderful! 

30. The expanding mind will attain peace, becoming still of its own accord, if it is deprived of something to hold on, just as fire gets extinguished gradually if not fed with fuel. 

31. You must realise that the four states of infatuation, delusion, swoon (due to shock) and dreaming, as also sleeping and waking, are all to be dispelled. 

32. If one meditates that the one Consciousness (chit) is different from the prana (life-force), which has subtly attached itself to this gross body, from the mind, from the intellect and from the ego, one will become established in that Consciousness. 

33. Due to sleep and due to thoughts the mind always loses its sharpness, its foolishness increases, and it goes to ruin. Awakening this mind with effort, and without allowing it to wander, establish it in the state of Self. Persevere in this effort by fixing the mind again and again in its natural state. 

34. When once the mind becomes steady, it should not be disturbed in any way. There is no need to think even in the least of anything else, entertaining any doubts. Fixing the mind firmly in that state (of Self-awareness), keep it still. 

35. Make the mind, which always clings to some support (attaching itself to sense-objects), devoid of all such supports. Making the mind, which is restless in clinging to external supports, motionless, do not disturb that tranquillity even a little. 

36. Meditate on the peerless Self which pervades all the various forms, yet remains without any blemish (being unaffected by them), just as ether, pervading all the creations made up of the five elements, remains unsullied at the time of their dissolution. 

37. When one adopts the practice (sadhana) by means of which one’s mind, which is restless like the wind, is made still perpetually, then the purpose of taking birth as a human being is fulfilled. That is also the mark of a true scholar. 

38. Do not practise meditation by fixing the mind on the six adhara chakras, the ones that are up or down or in the middle, or anywhere else. Giving up all such meditations,make the mind always devoid of any support (either inside or outside). 

39. If the mind falls asleep, awaken it. Then if it starts wandering, make it quiet. If you reach the state where there is neither sleep nor movement of mind, stay still in that, the natural (real) state. 

40. The state in which the mind is bereft of any support to cling to, ever faultless and pure, and devoid of worldly attachments, is the nature of liberation attained through knowledge. Keep this firmly in mind. 

41. Dispelling all attachments completely, and fixing that mind in the Heart firmly, persist in your practice always in order to strengthen the awareness, which then shines forth with great effulgence and clarity. 

42. Know that whoever meditates on that supreme void, and becomes established in it by virtue of constant practice, will definitely attain the great state which is beyond birth and death. 

43. Gods and goddesses, merits, demerits and their fruits, which are likewise anya (other than oneself), objects of attachment and the knowledge of those objects — all these will lead one to bondage in mighty samsara. 

44. All objects of attachments are said to be pairs of opposites (happiness and misery, good and bad, profit and loss, victory and defeat, and so on). When one rises above those pairs of opposites, one realises the Supreme. Such a yogi is a jivanmukta, liberated from bondage. On discarding the body, he becomes a videhamukta. 

45. A wise man should not give up the body out of aversion to it. Know that when once the prarabdha karma (result of accumulated actions) which was responsible for the creation of the body ceases, the bodily burden will automatically fall off. 

46. The Consciousness which shines as ‘I’ in the Heart-lotus is pure (flawless) and perfectly steady (without a trace of movement). By destroying the ego, which rises (from that Consciousness), that Consciousness itself bestows the supreme joy of liberation. Be sure about it. 

47. With great devotion meditating constantly that ‘I am that Siva the form of the one Consciousness that is always unsullied by any adjunct,’ dispel all your attachments. 

48. Giving up all notions about country, caste, blemishless community, asrama (status as a bachelor, family man, ascetic or one who has renounced the world) and associated matters, hold on to and practise always meditation upon the Self, your own natural state. 

49. I alone am. No one belongs to me; nor do I belong to anyone else. I can see no one who can call me his; neither can I see anyone who is mine. I am all alone. 

50. Know that the person who experiences the firm conviction, ‘I am the Supreme Brahman, I am the Master and Lord of the Universe!’ is the real mukta (one who has attained liberation), and that the one following conflicting paths is in bondage. 

51. The day one is able to see oneself with his inner eye as not the body, all his desires vanish, and he experiences perfect peace. 

52. He who is described in the scriptures as the unborn and Lord, I am He, the Atman (Self), who is forever without form or qualities. There is absolutely no doubt about it. 

53. I am pure Awareness, immaculate, perfectly liberated; and forever present everywhere. I am indeterminable. No one can grasp me or leave me. I am free from sorrow. I am always brahmamayam (of the nature of Brahman). 

54. I am the Self which is Consciousness, absolute completeness, deathless and self-established, and which is other than this insentient body, limited between the top of the head and the sole of the foot, and which, beginning with the antahkaranas (the inner instruments such as mind and intellect) is bounded by the covering of the skin. 

55. Thinking, ‘I am the Lord of all creations, moving or stationary, I remain as father, mother and father’s father for the universe’, aspirants for mukti contemplate with concentration and ardour only upon Me, who am that great turiya state (the substratum of the waking, dream and sleep states). 

56. I am the one who is worshipped through sacrifices and penances by all celestial beings beginning with Brahma (the Creator), the heavenly damsels who are themselves sought after, humans, yakshas, gandharvas, nagas and other groups of superhuman beings, and also by many others. Know that everyone worships only Me. 

57. By many kinds of rare austerities and charities, everyone worships only Me. Know that this vast creation, moving and stationary, and all objects, are nothing but Me, the Infinite One. 

58. I am not the gross body, nor am I the subtle body. I am also not the causal body. I am the kinsman of the universe. I am the One who is of the nature of transcendental knowledge. I am moreover the eternal One, the Lord, the taintless One, the One who is devoid of the states (of waking, dream and sleep), the One who is devoid of the universe. 

59. The beginningless Consciousness is unborn, whole and, residing forever in its natural home of the Heart-cave, is without form, world or impurity. It is beyond comparison and completely unattached. It cannot be comprehended by the mind nor can it be seen or felt by the senses. 

60. Repeatedly see thus: ‘I am He, the eternal, omnipresent Reality which is Brahman’. Meditating thus for a long time, whoever abides imperturbably will become the Supreme Brahman, thereby attaining immortality. 

61. Having thus explained the nature of knowledge to enable everyone to attain liberation, which is always available, I shall now proceed to describe the conduct to be adopted by seekers. Noble Lady, listen to them calmly. 

62. O Queen among women! Know that bathing in holy waters, repeating holy names or words (mantras), performing daily homa (sacred offering in specially prepared fire), worship, other oblations in lustrous fire, or any other means (sadhana) to be followed after great study, are never required for him (the earnest aspirant seeking liberation). 

63. Niyamas (strict rules of conduct such as what to eat, when to eat, how to eat, what to wear, where to sit and so on), worship of deities in sacred places, nama archanas (worship of deities by reciting sacred names), pitru karmas (oblations, etc., carried out for the sake of forefathers to help them reach a high state), pilgrimage to holy places which have come forth on earth, and observance of great vows, are all not for him (the earnest aspirant), if considered deeply. 

64. He does not reap the fruit of actions, good or bad. Important dates and special observances zealously followed by the world are not for him. Give up all actions and all kinds of worldly codes of conduct. 

65. Renounce completely all religious edicts and disciplines. Since all kinds of action result in bondage, give up all action plans, mental conflicts, and attachment to one’s caste duties. 

66. Even if the aspirant acquires many kinds of supernatural powers and magical powers such as visualising what is buried underneath the earth, and can demonstrate them before the world, he should give up mental attachment to them. 

67. All these (powers) are only bondages to the individual soul. Further they drag one to follow a low path. The supreme joy of liberation does not lie in any of them, but only in the Infinite Consciousness. 

68. One must engage unfailingly in yoga (the practice of Self-abidance) in all conditions, without allowing any special event to affect one adversely. If, due to doubts, delusion arises in the form of attraction to worship in holy places and temples (on account of past practices and vasanas), reject it immediately. 

69. Listen to me, Lady! Know that only the wise man who never does anything which leads to the destruction of any form of life, such as insects, worms, birds or plants, is a person who is seeking true knowledge. 

70. He (the true aspirant) should not pull out tender roots (of fragrant plants, which is often done for worship); he should not even pluck the leaves; he should not harm any living thing out of anger; he should not heartlessly pluck even flowers. 

71-72. He should worship Lord Siva using only flowers that have fallen naturally. He should not indulge in vile practices such as marana (causing destruction through the use of certain mantras) uchadana (driving one out with the force of mantras), vidveshana (causing mutual hatred between friends), the well known sthambana (freezing one’s capabilities), causing fever, putting into action evil spirits, causing agitation, wrongly taking control of others, attracting and infatuating others, and so on. Abandon the worship of stones, wooden objects and similar articles. 

73. Having relinquished the great mudras which are adopted in order to fix the mind on the devatas (deities) residing in holy places and temples, and the associated sacrifices, get rid of the vasanas also which may have accumulated on account of such practices in the past, and cling only to the Self, the all-pervading real Consciousness. 

74. Maintain a neutral attitude towards all things; do not get infatuated with anything; maintain equanimity whether in happiness or suffering; be the same to friends and enemies; treat alike a broken piece of mud pot and a piece of gold. 

75. Know that a flawless yogi is one who does not ever allow himself to be swayed by desire for the pleasures of the senses, who frees himself at heart from mamakara (treating things as ‘mine’), who has a steadfast mind, who is free from desires and fear, and who always revels in the Self. 

76. Being unaffected by either praise or slander, treating alike all creatures, he should always unfailingly maintain an equality of vision (sama drishti), considering all living beings in the world as himself. 

77. Avoid unnecessary arguments and worldly associations. Do not create misunderstanding among others. Do not join religious bodies well versed in many scriptures (sastras). Give up both words of abuse and words of praise. 

78. Gradually and completely get rid of jealousy, slander, pomp, passion, consequent hatred, desire, anger, fear and sorrow. 

79. If a man is free from all the pairs of opposites and always lives in Solitude (established in himself alone), he gains perfect wisdom even while in the present body and shines forth with great effulgence. 

80. Liberation is attained only by knowledge (jnana). By other powers (siddhis) such a fruit is unattainable. However, aspirants become enchanted with blemishful worldly enjoyments and thaumaturgic powers (siddhis) and go after them with desire. 

81. Know that the pure flawless person will experience that blemishless Lord (the Supreme Brahman) and positively attain liberation whether attended by the supernatural powers or not. 

82. The body is a form constituted of the five elements (earth, water, fire, air and ether). The one all-pervading Siva is also nicely seated there. Hence the entire universe, right from the indivisible all-pervading Sivam (the highest and most abstract tattva or principle) to this world, is the form of Shankara. 

83-84. My dearest, earnest seekers who see the enlightened one and worship him with all the three instruments (mind, speech and body) in unison, offering him with heart-melting love, sweet-smelling sandal paste, fruits, flowers, incense, good water to bathe, clothes and food, will thus attain liberation. Know that those who worship that jnani reap the fruit of his righteous deeds and those who slander him reap the result of his sins. 

85. I have revealed the truth about knowledge and the conduct pertaining thereto, as you have asked. This entire path is indeed Kalottara Jnana (the knowledge to be revealed at the final stage of maturity). Tell me, O Lady, if you want to ask anything more. 

(Translated by T. K. Jayaraman)