A New Life

A beautiful morning at the Animal Sanctuary nestled at the feet of Arunachala.

And below the monkey cage which by the time you read this will be completely empty.

And here is one sweet monkey, unknowingly saying goodbye.

And the younger female monkey is being embraced on what will be her last day at the Sanctuary.

Goodbye little dear.

And all Dr. Raju will have to remember you by is your favourite toy -- a little monkey.

Late yesterday night the monkeys were sedated and taken by van on a journey -- one that would take nearly 10 hours by road. They were accompanied by a friend and worker from the Sanctuary and were on their way to a new life of freedom. The daylight breaks at the Mudumalai Wildlife Sanctuary.

And the monkeys' new life begins.

For nearly a year these two young female bonnet macaque monkeys have resided at the Animal Sanctuary at Tiruvannamalai while gradually recovering from traumatic incidents in their lives. One of the monkeys became paralysed after a bout of tetanus and the other was injured from her time with street performers.

While gradually returning to full health their home has been a cage at the Sanctuary but after they were both given a clean bill of health, the Animal Sanctuary arranged their relocation to an Animal Refuge bordering the Mudumalai Wildlife Sanctuary in the Nilgris District of Tamil Nadu.

The young monkeys will spend time at the Animal Refuge while being slowly educated into living a free and independent life within the Wildlife Sanctuary. And what a time they’ll have as the Mudumalai Wildlife Sanctuary is 321 sq kms and comprises flat land, open grassland, lakes, valleys and swamp. A New Wonder-filled Life.

Goddess Ankalamma

Yesterday evening during a shopping expedition to town, I paused to view a very nice procession of the Goddess Anakalamma parading through town on a chariot. On talking with a couple of bystanders, I learnt that this Goddess has a shrine on the way out of town on the Sathanur Dam roadway. The procession was in celebration of the Navaratri Festival.

As I am not familiar with this Goddess, I was interested to learn more. I was particularly delighted by the garlanded bow and arrow the priest took from the Goddess and (as her proxy) shot little wooden arrows into the watching crowd. I assumed that it was in some way associated with Kama the God of Love, however I was soon set right by some friendly bystanders who assured me that it was nothing to do with Kama but signified the Veera (power and strength) of the warrior Goddess.

On getting home I did some research on this fascinating Goddess and below write about some legends associated with her -- particularly those associated with her at the nearby Melmalaiyanoor Temple (35 kms east of Tiruvannamalai) to which the Goddess was supposed to have travelled, after leaving Arunachala.

Goddess Ankalamma is also known as Angalamma, Ankamma, Angamma, Ankali, Angali, Ankala Parameswari and Angala Parameswari and is worshipped in Tamil Nadu, Andhra Pradesh and Karnataka.

She is said to be one of the Seven Matrkas (Sapta Matrikas) and is also considered to be a form of goddess Ankali or Kali. Ankamma is considered to be the mother of the Trimurtis (i.e. Brahma, Vishnu and Siva) but like many Tamil popular deities, she seems to have originated as a fierce guardian figure. In the rituals dedicated to her she is appeased with blood. Ankamma also means Parvati, the consort of Shiva (in Telegu "Ankamu" means "Lap"). Hence Ankamma means the divine consort of Shiva who sits on the lap of Shiva.

It is held that that this Goddess has 1000 eyes and each red dot of kumkum indicates one eye of Goddess Ankamma. The devotees of Ankamma believe that the Goddess keeps a protective watch on her devotees through her one thousand eyes. Ankalamma's shrines are generally located outside villages in groves of trees and often in the form of simple stone structures.

One of the most famous Ankamma Temples is Sri Angala Amman Temple at Melmalaiyanoor, 35 Kms east of Tiruvannamalai. One of the fascinating legends of this temple is as follows:

Legend of Melmalaiyanoor

“With power of mantras and boons from Lord Shiva, Brahma performed a yaga to save the Gods and men from two demons known as Sandobi and Sundarar. Through this yaga Thilothama came to life as an apsara.

Attracted by her beauty not only demons but Brahma also followed her. For her protection she went to Kailash. As Brahma had five heads, Parvati mistook him for the five-headed Shiva and fell at his feet. But when Parvati realized the truth, in anger she prayed that Shiva would destroy the fifth head of Brahma. Shiva fought with Brahma and cut off his fifth head. But Brahma’s fifth head grew back. Shiva cut off Brahma's head nine hundred and ninety nine times and became fatigued. He made the nine hundred and ninety nine heads into a garland and wore it and then again cut off Brahma's fifth head which this time did not grow back. Shiva was affected by sin due to this.

The Goddess Saraswati, wife of Brahma cursed Shiva to have no food or sleep, and that his hunger and thirst could only be satisfied by bone. After this Shiva roamed the world. Saraswati was also cursed Parvati to become ugly, and that crane and peacock birds were to become her dress and her assistants were to be demons.

On hearing this, Lord Vishnu instructed Parvati that her ordeal would end when she became a snake in Melmalaiyanoor.

To win relief from these curses, the Goddess Parvati roamed around the world until she met the sage Kapil at Tiruvannamalai and took a bath in the Brahma Tirtham. From Tiruvannamalai, Parvati proceeded to Thazhanur where she stayed overnight and then moved onto Melmalaiyanoor.”

To read more of this legend go to this link here.



Below is an interesting narrative explaining the history of the Village Goddess and how that role has adapted over the years to fit changing times.

History of the Village Goddess

“Till about a hundred years ago, village goddesses as localised forms of Devi - the Goddess - constituted the single most important category of deities worshipped in the Indian countryside. In contrast to the great gods who were linked to the Universe as celestial space, goddesses were tied to the world and the earth. Bhudevi, for instance, was earth divinized.

The divinity rubbed off on the village goddesses as well. They were the presiding deities of their little kingdoms, their sovereignty being coterminous with the boundaries of the settlement. They were responsible for the protection of the populace within the village precincts. Agricultural production and human reproduction were also dependent on their grace. Thus Village India was dotted with countless shrines of Mata, Amman, and so on.

Whatever their local name or form, all village goddesses shared certain common features. The vast majority were represented without male consorts. Though not necessarily unmarried, they stood alone in their temples. The Tamil village goddess Angalamman, for example, was depicted both as an auspicious married woman with sons, and as a virgin without husbands. In both cases the male consort was absent.

Goddesses could stand and act alone because they embodied shakti, the energising power. Such single goddesses, however, were generally perceived as dangerous, quickly angered and bloodthirsty. They demanded animal sacrifices as appeasement, a trait which further set them apart from the great deities of Hinduism who., were, all vegetarian.

But in the modern era, village goddesses underwent a metamorphosis. Dietary reform now became the rage. The brahmanical commitment to vegetarianism was elevated to an all-India ideal. Overnight, Mahatma Gandhi made it the new moral imperative. By making all Hindus pure and superior, he struck a powerful blow at caste inequality.

The emphasis on vegetarianism had a telling effect on the position of the village goddesses. This triggered off a reform of village goddesses. They were either made vegetarian, or, if they still demanded animal sacrifices, abandoned. The overall result was a marked decline in the popularity of village goddesses.”

To read the full article by Meenakshi Jain go to this link here.

Navaratri 2009

There are many stories about the origin and mythology of Arunachala presented in various scriptural texts, and in particular in the Skanda Purana, from which many other scriptures have been based. To read more about some of these stories click on this link here. To visit a Durga resource page to this link here.

However as we are currently celebrating the 2009 Navaratri am posting below the story of ‘The Fight with Mahishasura,’ as it pertains to Arunachala mythology.


The Fight with Mahishasura

"In this story Brahma relates how the demon Mahishasura was attracted to the beautiful Goddess Parvati and how he was lured to meet his end.

The devas, oppressed by the demon Mahishasura, who had taken the form of a buffalo, came down to earth and took refuge in the Goddess. They piteously told her about their sufferings and how they lived in fear and were compelled to obey all Mahishasura’s commands. They could do nothing, as the demon Mahishasura was invincible having obtained a boon from Siva that no man could kill him.

Hearing their cry of fear, the Goddess assured the devas of her protection and vowed to kill the great asura by strategy. Hearing such words of assurance the devas returned in peace to their abode. After they had left, Parvati manifested herself as the resplendent delusion Mohini (enchantress) and appointed four Bhairavis to keep watch on all four sides of Arunagiri, ordering them to admit only those who came to worship Arunachala and were tired, hungry and thirsty. Then after appointing strong men to guard the boundaries of Arunachala, extending to two yojanas (24 kilometres) the Goddess continued her penance at the ashram.

While Parvati was engaged in penance, there was no type of distress at all. The rains were plentiful, crops grew and the trees bore abundant fruits. Animals antagonistic to one another gave up their previous animosity, and neither external nor internal enemies prevailed. All the sages became content and praised the Goddess, who day and night continued to perform severe penance.

One day the demon Mahishasura, far from his own place, entered the forest of Arunachala whilst hunting animals. The animals then took refuge in the ashram of the Goddess and the asuras, chasing them, were denied entrance as it was a place of penance for Parvati. After entering the ashram, disguised as birds, the asuras seeing the Goddess soon returned to Mahisha praising her enchanting beauty. The demon, stricken with lust, disguised himself as an old man and entered the ashram, where he was told that the maiden of the ashram was doing penance in order to obtain a valiant husband, capable of performing great deeds.

After Mahisha spoke of his glories, the Goddess said she would become the wife only of a valiant man: ‘If you are such a man, display your strength. If you fail, admit that you are weak.’

On hearing these words Mahisha became enraged and sprang towards the Goddess with the object of killing her. At his approach Parvati transformed herself into Durga, the fiery and invincible Goddess. On seeing this, the demon made himself into the size of a mountain and gathered his vast armies from all quarters. But the Goddess was offered weapons and missiles by Brahma, Visnu, Siva, the dikpalakas, devas, mountains and seas. With many hands blazing due to the multitudes of arms, missiles and weapons, Durga, the great Maya, wore a coat of mail and immediately rode on her vehicle, the lion. Unable to bear her effulgence and seeing her terrible form, the demon Mahisha fled.

Knowing that the wicked Mahishasura could only be killed by subterfuge, the Goddess sends a monkey-faced muni named Suraguru to the demon. The demon becomes enraged on hearing the muni’s message from Parvati of abandoning adharma and following the path of righteousness. Thereafter the demon, gathered his armed forces and surrounded Arunagiri. The ensuing battle ended when the Goddess pierced the demon with her trident and cut off his head."

. . . . . . . . . . . . . . .

Ramana Ashram is currently engaged in very beautiful daily functions and observations of the 2009 Navaratri Celebrations. Above is a photograph of The Goddess Durga battling Mahishasura as portrayed in one of their functions. To view more of the celebrations at this year’s Ramana Ashram Navaratri click on this link here.

Arunachala Google Earth

With thanks to Google Earth for this amazing satellite photograph of Arunachala. Right click to view an enlarged version

Iron Ore Project Rejected

For the lovers of the environment and the sanctity of this vicinity the good news is that a proposed mining project that would have adversely affected the Arunachala area has been summarily rejected. For earlier information on this venture check an earlier posting on Arunachala Grace here.

A Supreme Court panel (CEC) rejected the proposed joint venture iron ore mining venture submitted by JVSL (Jindal Vijayanagar Steel Ltd) and Tidco (Tamil Nadu Industrial Development Corp Ltd). The joint venture was to sell iron ore produced at reserved forests in Tiruvannamalai and Salem Districts to Southern Iron and Steel Co. Ltd (Siscol), to manufacture pig iron and coke.

CEC said in its report:

“…the permission sought for the felling of 222,397 trees of spontaneous growth in 325 hectares of reserved forest in district Thiruvannamalai for the implementation of the iron ore mining and pelletization project by Tamil Nadu Iron Ore Mining Corp. Ltd or Timco may not be granted.”

The Supreme Court panel also pointed out that the regional office of the Ministry of Environment and Forests too had recommended that the project not be cleared. In terms of environmental impact, CEC said implementation of the project could affect water and air quality in Salem. And in Tiruvannamalai, it noted that the forest area has

“several species of endangered flora and fauna” and “the use of 325 hectares of undisturbed reserved forest for iron ore mining and pelletization project far outweighs the financial benefits that may accrue by way of reduced cost of raw material for Tamil Nadu...”

The Ministry of Environment and Forests cannot give any clearances in relation to the project unless approved by the Supreme Court so now the only option remaining for the joint venture group is that they file an appeal with the Supreme Court against the recommendations of the CEC.

Its too earlier for us to open the champagne bottles in victory but perhaps not too early to bring them up from the cellar in preparation . . .

For a fuller newspaper report check this link here.

Arunachala Grace

I am very eager to develop the information resource Arunachala Grace Network, which comprises the website, Arunachala Samudra, the blogs: Arunachala Grace, Arunachala Birds and Arunachala Land. As well as these online resources there is also a regular FREE Arunachala Grace Newsletter which is sent direct to the email inbox of its subscribers.

Over the last couple of months there has been limited posting on the Blogs and also a delay of the Newsletter. To be able to give my proper attention to the development of this Network its necessary to ask for your financial support. The amount of such support determines the speed and extent of the Network’s development. I had hoped this year to provide a ‘live stream’ of the ‘Lighting of the Flame’ during the upcoming Deepam Festival on this Network’s website, Arunachala Samudra, but thus far lack the resources to do so.

There is an easy-to-use ‘PayPal’ facility on the left column of this page for the convenience of those that wish to donate. If you wish to remit your donation using another method please email me at the ‘contact’ facility at the top left hand of this page.

Thank you.

Sri Brahmam

Many pilgrims and visitors who come to Tiruvannamalai have the wish to meet saints, sages or sadhakas more advanced than themselves who they hope will resolve doubts and inspire them on their spiritual journey. In this respect I am including below an extract entitled ‘Spiritual Journey’, giving a short biography of Sri Brahmam (V.V. Brahmam) which appears on his website:

Spiritual Journey

"Sri Brahmam was born in 1944. Since childhood he always questioned the purpose of life, knowing that everybody will eventually die. When he was about six years old, the mantra "Om Nama Sivaya" arose naturally in him and kept repeating inside spontaneously at all times.

At the age of 25 he saw a photograph of Ramana Maharishi at a friend's house. He was strongly attracted and immediately travelled to Tiruvannamalai to the Ramana Ashram at the foot of the Arunachala Hill. So far he hadn't read any books about spirituality and hadn't met any spiritual teacher or guru. He was a very pure young man - he hadn't been influenced by duality of the world, since the mantra was always repeating inside.

Once he arrived at the Meditation Hall of the Ramana Ashram, he sat in front of Ramana Maharishi's photo. In his heart he fully surrendered to Ramana and gave up all his desires. A strong force pulled him inwards, his breath and thoughts stopped and silence and peace filled him completely. After he got up, thoughts gradually came back, but inside there was no attachment to them.

This state was new to the young school teacher. He went to Sauris Ma, whom many people regarded as an enlightened being and was told that his Self-Realization was completed. His life was transformed. Within the following period of his life the remaining tendencies, desires and attachments were destroyed by the grace of the Self for ever. Only the Self remains.”

Sri Brahmam is readily available to meet with sadhakas and pilgrims to Arunachala and even though he has an Ashram in Tadpatri, spends many months of the year at Arunachala. For contact information please check out his website:


In an interview with Premananda, Sri Brahmam was asked the following question on ‘Mental Structures’:

“What about vasanas, the tendencies of themind? Must these be removed before Self-realisation can become permanent? Is it enough to achieve a sattwic (peaceful) state of mind and to know one’s vasanas so that they no longer bind? How to remove the vasanas?”

To watch a video of his answer to this question please click on the following link.

More on Mooku Podi Swami

I am reposting here two earlier links on Mooku Podi Swami as they are both still getting a lot of attention. The first post is of August 5th and entitled, ‘I am still in shock,’ and the second post is of August 6th, ‘Trip to Chennai.’

In response to the posting of August 5th, received today the following anonymous comment:

“I too had a darshan of the Swamy on 21st August. He was staying at the high school on the girivalam road at the back of the mountain. I believe he is also called mookupodi samiyar (mookupodi-snuff). Well, it goes like this: My mother wanted to do girivalam in auto. So I, my wife and my mother hired an auto outside Ramanasaramam and were going around it when my mother asked the auto driver about the whereabouts of the swamy. He said the swamy is staying in the school which is on the girivalam route and promised to take us there. We were all excited. When we reached the school, the guard said that the swamy had just left and pointed out the direction. The swamy was just 50 away. So the auto driver took us near him. Then the strangest thing happened. The swamy started shouting at us even before we got out of the auto. We were so scared we asked to auto driver to immediately vacate the place.

I cannot make any sense of this incident. Were we not spiritually mature enough to have darshan of swamy? Or did he infact benefit us spiritually in his own mysterious way, just like Seshadri Swamigal? Maybe, he is not the one to take some karma load off us. I really dont know.”

I expect the reader of the comment would be happy to receive feedback from others who have also visited with Mottayan Swami.

For myself, hope to visit with Swami within the next week or so, at which time, if allowed will take LOTS of snaps. So check back to Arunachala Grace for my report and photographs.

Shh! The quietest building in the world

The below story about ‘the quietest building in the world’, appeared in the world news last week and raises some interesting points. The story states that the reason for the room is to provide an environment for nanotechnology studies which, because of the microscopic size of the materials involved, require a complete stillness to facilitate the success of experiments. The developers of the room have been careful to ensure that its architecture prevents the penetration of echo and sound waves inside the building and that its environment contains almost zero vibration, acoustic and air movements.

So my question is what about thought? And just because ‘thought’ cannot be registered on a sound meter does that mean it doesn’t affect the environment? Is the difference between spirituality and worldliness – that the ‘world’ only believes in that which is measurable and related to the senses? Is the room really silent? Doesn’t every person that enters the room bring in a plethora of ‘noise’ in their thoughts? And how can ‘noise’ from thoughts affect substance? What do you think?

Read the below story to find out more about the ‘silent room’.

“A vibration-free nanoscience lab in the heart of a British city is being hailed as the quietest building in the world.

This highly distinctive, $21 million University of Bristol building opened on Monday and features an atrium dome that is shaped like a ‘bucky ball’, a molecular structure (resembling a football) composed entirely of carbon atoms.

Designed by Capita Architecture, the building also features self-cleaning glass and a basement that houses the ‘low noise’ area with a suite of ultra-low vibration nanoscience laboratories anchored to the rock below. Although technically complex, it has become ‘the quietest building in the world’ in terms of vibration performance.

Nanotechnology is the study of the manipulation and control of matter on an atomic and molecular scale. Materials studied are usually between one and 100 nanometers in size - up to one one-hundred-thousandth of the thickness of a piece of paper.

Because of the size of the materials involved complete stillness is essential to an experiment's success.”

Vintage Photographs

Below are some interesting archival photographs of India taken around 1918. The first photograph is of a peak of the Girnar Mountain (Gujarat) which shows a rather interesting pathway to the top of the peak.

Some years back there was discussion at Tiruvannamalai amongst officials, regarding the possibility of making a special access path to the top of Arunachala complete with viewing platform on the Hill summit. Fortunately that never happened, however there are many sacred peaks and hills in India that have special pathways or cable cars extending to the peak. Palani is one example of a very famous pilgrimage site that has such ultra modern facilities.

I personally like the older times at Arunachala, when there weren't even lights on the rutted, narrow, rustic girivalam roadway. Nowadays the paved girivalam pathway has state-of-the-art electric lighting and is wide enough to accommodate the width of two very large trucks or buses. Oh dear!

The next photograph is of men shoeing a bullock at the side of the road. This is exactly the same way its done nowadays and throughout Tiruvannamalai its a common sight to see a bullock lying at the side of the road being fitted with new 'shoes'.

Blacksmiths and metal workers are also in abundance and you can often see them with their tools, burning up scrap metals at the side of the road.

Nataraja at Elephanta Cave, Bombay

The above is an archival photograph of villagers pounding rice. In more rustic spots, its still done like that.

Permaculture Design Course, Arunachala

In 1989 John Button arrived at Tiruvannamalai to help initiate a project to reforest the sacred mountain Arunachala. The work conducted under the aegis of the Annamalai Reforestation Society (ARS) could be considered the catalyst to the current and ongoing greening of the Hill. Nowadays there are happily many organisations both NGOs and Governmental engaged in the reforestation of Arunachala.

To find out more about the history of the current reforestation at Arunachala and its surrounds, read an earlier posting on Arunachala Grace entitled, ‘Give yourself up to the Mountain,’ which is a first person narrative by John Button.

John Button, an Australian, has worked with Permaculture for over twenty five years, first in Australia, and for the last fifteen years in India, South East Asia, continental Europe and the Canary Islands. He has worked in the role of designer, implementer, teacher, consultant and project co-ordinator, in climates zones including dry tropics, rainforest sub-tropics, Mediterranean, temperate and alpine. He has broad, practical experience, having built several houses, planted many gardens and orchards, and many thousands of trees. He is an active campaigner for environmental and social justice.

John Button and Dr (Agron) Francesca Simonetti will be offering a ‘Permaculture Design Course’ at the Annamalai Reforestation Society in January, 2010. Full details and information of the course below.

Permaculture is the art and science that applies patterns found in nature to the design and construction of sustainable human environments. It is a design approach for harmonising the individual characteristics of landscape (landform, climate, soil, water, vegetation, animals) with the needs of the people utilising it, in order to create a system that is both productive and sustainable in the long term.

This course follows the internationally recognised curriculum for the Permaculture Design Certificate, basis for a Diploma of Permaculture.

Fun, stimulating, surprising, fulfilling.

Maximum emphasis is given to participant involvement, including demonstration, hands-on activities, group work, practical design exercises throughout. An intensely wonderful two weeks, with the time format likely to run beyond the specified times for those interested.

Facilitators:

John Button - Playing and working with Permaculture for almost 30 years in Australia, South East Asia, India and Europe as educator, designer and implementer of diverse successful applications of the art of Permaculture

Dr (Agron) Francesca Simonetti – agronomist, dancer, dreamer, restorer of antiquities and explorer of new horizons, works and plays with passion and clear vision.

Take a fresh look at your world – make a difference!

Enquiries:

johnnaturedesigns@yahoo.com

http://www.johnbutton-permaculture.net/

Photographs of the secluded and peaceful Annamalai Reforestation Society Farm, venue for the Permaculture Design Course.

Shiva as Ecologist

The following fascinating narrative ‘Shiva as Ecologist’ is by Dr. Nanditha Krishna who is Director of the C.P. Ramaswami Aiyar Foundation. One of its constituents, the CPR Environmental Education Centre, is involved in spreading awareness in environmental problems and educating people on conservation with relevance to our ecological heritage.



Shiva as Ecologist

"Rudra-Shiva is the ultimate symbol of the environment. He combines in himself the forces of nature and the five elements or pancha bhutas that represent the Indian commitment to conserving nature: air, water, earth, fire and space. During the month of Shivaratri, when the devout fast and stay awake, meditating on Shiva as the giver of life is meditating on creation itself. The worship of Shiva was an important method of venerating the environment.

Many natural forces are imprisoned in Shiva’s persona: his flowing tresses represent the forests themselves, trapping within them the mighty river Ganga, the source of perennial water and life. His vibhutti or sacred ash is the symbol of fertility, a gift of the earth. He is invariably painted or sculpted beneath one or several trees, generally the bilva. He is accompanied by Nandi the bull and, often, different wildlife, for he is Pashupati, lord of animals.

Shiva is also Bhupati, Bhuteshvara or Bhutanatha, lord of the earth. “Bhu” means earth and the suffix “ta” means give in Tamil, so “bhuta” means ‘‘given by’’ or ‘‘formed’’ or ‘‘created’’ from the earth. Bhuta is the spirit of the earth who is worshipped in rural India. The bhutagavana of Udupi in Karnataka and theyyam of Kerala are bhuta rituals that continue to be popular.








As the ascetic Rishi meditating on a hill, the mountains become the sacred home of Shiva. The Himalayas, even visually, look like the abode of the gods. Several Shiva temples are found on hills. From Kailasha in the Himalayas to Tiruvannamalai in the south, the country is strewn with hill and mountain homes of Shiva. By sanctifying them, important watersheds were conserved, preserving forests and providing water for existence. So sacred are the hills that no tree on them could be cut. However, this ban is hardly observed any longer, and Tiruvannamalai is a classic case of deforestation, as are the Himalayan foothills, that were once rich with forests and wildlife.

Shiva holds Agni or fire on the palm of his hand. It symbolises the energy released during creation. The drum represents the sound Om, the origin of creation. The trishula or trident in his hand represents the feminine half of creation. There is no aspect of this deity that does not invoke nature.

The five elements or panchabhootas — earth, air, water, fire and space — are represented by five Shiva lingams, which are famous temples and pilgrimage centres. Earth is represented by the prithvi lingam made of mud at the Ekamreshwara temple in Kanchipuram, Tamil Nadu. Due to its fragile composition, the ritual washing (abhishekham) is done with the oil of the champaka flower, not water or milk or sandalwood.

The lingam at Sri Kalahasti, near Tirupati in Andhra Pradesh, houses the vayu lingam. The oil lamps flicker away in the wind, so puja is offered to the utsavamurti (festival bronze) alone.

At Tiruvanaikaval (Jambukeshwara) near Tiruchi in Tamil Nadu, the lingam stands inside a small shrine beneath ground level, submerged under a perennial underground spring. This is the lingam of water.

The fourth lingam — of fire — is situated on top of Tiruvannamalai hill. Shiva appears as the jyoti or light on Kartika Poornima day, when a cauldron of fire is lit on the hill. For the rest, the hill itself is regarded as Shiva’s lingam, making it a sacred natural feature.

The fifth lingam is the akasha lingam of Chidambaram. Space is represented as the vast emptiness in which Shiva danced his ananda tandava of creation. There is nothing to be seen in the small shrine. While the lingams within are mentioned in early Tamil literature, dating back 2,000 years, the present temples are magnificent structures that were rebuilt in the Chola, Vijayanagara and Nayaka periods, and are important centres of pilgrimage. However, one wonders how many know the unique symbolism of the temples.

There are twelve jyotirlingas dedicated to Shiva which celebrate various aspects of nature. Kedarnath (Garhwal, UP) has a natural lingam, an irregular-shaped rock, in a temple surrounded by the five sacred peaks of Rudra Himalaya. Vishwanath at Kashi is washed by the sacred river Ganga. At Nageswar near Dwaraka, the snake is celebrated as a protector. Mahakala at Ujjain represents the unrelenting march of time, the Destroyer. Omkareswar is situated on an island in the river Narmada. The temple of Somnath in Saurashtra is a dyke along the Arabian sea. The lingam of Tryambakeshwar in Nasik has a crack from which there is a continuous drip of water, with occasional flashes of fire and sound. Grishmeshwar in Aurangabad is the Lord of the torrid summer. Bhimashankar in the Sahayadri hills is ritually washed by an exquisite lotus pond. Vaidyanatha in Parli, Maharashtra, was once surrounded by forests of medicinal plants. Mallikarjuna at Srisailam in Andhra Pradesh was situated in a garden of white jasmine plants. The twelfth jyotirlingam at Rameshwaram is sacred for the 22 fresh water springs situated within the sea.

Other temples of Shiva are equally representative of nature. The lingam at Amarnath is made of ice, and waxes and wanes with the moon. The ancient Mauryan-Sunga temple at Gudimallam near Tirupati contains a lingam with an emerging Shiva carved in relief. The God stands on a yaksha, a spirit of nature, surrounded by a stone fence. Most importantly, the statue once stood beneath a tree, out in the open, as did most ancient figurines.

The forms of Shiva are also eco-friendly. Dakshinamurti is the teacher seated beneath the pipal tree. Bhairava is always followed by his companion the dog. Bhikshtanar is the free spirit living in the wild open spaces. Lingodbhava comes out of the lingam of fire. Ardhanarisvara combines the male and female in a single figure, like the simplest forms of creation where male and female are not distinct. Shiva is also the doctor Vaidyanatha, symbolised by the sacred bilva tree which has multitudinous medicinal properties.

The Hindu religion, like all ancient religions, celebrated nature and used religion as a means of protecting the environment. Unfortunately, many of these symbols are forgotten today. We have discarded old traditions without replacing them with anything equally good or better. The loser is the environment, as well as humanity."

We Need A Plan

The photograph in this posting is an aerial view of Tirupati which is home to the most famous and busiest Temple in the world – Sri Venkateshwara Temple (Balaji) which is situated in the Chittoor District of southern Andhra Pradesh.

The name Tirupati (i.e. the Lord of Lakshmi) is assigned to the Municipal town at the foot of the Hill, while the village around the Hill near the Balaji Temple is called Tirumala (the Sacred Hill).

The twelve Temples and their sub-shrines of the Tirumala-Tirupati area are maintained by the the TTD (Tirumala Tirupati Devasthanam) which employs about 14,000 people. Its declared responsibility is to provide facilities for pilgrims, preserve the serenity and sanctity of the Tirumala-Tirupati area and also to facilitate schemes and activities designed to improve conditions for the people of the area.

Right click for enlargement

Tirupati is a shining example of how communality of thinking for the welfare of an area and its implementation through an efficient and dedicated organisation can have truly wonderful results.

One hopes that through the inspiration of Arunachala, decision making positions of this area will be increasingly filled by righteous Siva devotees who understand the importance of preserving the sanctity of this area. Particularly by addressing the problems of granite quarrying and dynamiting in residential and agricultural areas, sand quarrying at Samudram Erie and Eries (lakes) around the Hill, land grabbing with ensuing speculation and development, rampant inflation, noise and plastic pollution and lack of a unified vision in the expansion of Tiruvannamalai and its surrounds.

Siva Consciousness

I send my best wishes to the readers of Arunachala Grace.In response to kind enquiries expressing concern over my long silence, everything with me is excellent and admit that my absence from posting was due only to my taking a short break.

The previous two postings concerning Mooku Podi Swami were written by someone (who wishes to remain anonymous) I met during their recent visit to Tiruvannamalai. The person, from overseas, was on their first visit to Arunachala and had learnt about Arunachala from Websites and Blogs (such as Arunachala Grace). And it was this that had inspired them with an intense wish to come and spend time at this place. While here this person made the following fascinating remark, ‘Even though it was because of Blogs such as Arunachala Grace that I came. NOTHING that I read prepared me for the silence of this place.’

Sri Ramana Maharshi, one of the most respected advocates of the power of this Hill, would often tell devotees that he wasn’t being figurative when he talked of Arunachala as being the most powerful place on earth – that when he spoke of its power and of its being the spiritual heart of the World, he meant it literally.

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Several relatives of mine, who have little interest in spiritual or religious matters, came to Tiruvannamalai recently with the intention of spending several days with me. During their visit, I took my relatives on tours and expeditions. One day I told them the fascinating story of the Saint Kannappa Nayanar and took them to visit the beautiful forest Temple located off the Girivalam Roadway. It was at this place that my cousin found a perch at the back of the Temple, and sat facing towards Arunachala. She was enchanted. Afterwards she said, ‘I’ve come all this way to find a secret quiet place all for myself.’

From my own experience I know Arunachala is the most powerful place on earth. I know that it is here that energy is manifested at its highest vibrational levels. That if you sit outside the Siva Sannidhi at Arunachaleswarar Temple and look up at the Hill, that the power is so immense that Arunachala appears shimmering and translucent.

From my own understanding all is Arunachala using people and situations to bring home its own. It doesn’t matter what brings you – all that matters is that you are here available to receive the grace of Arunachala.

What I say is not to be trusted because I am completely biased in all my opinions regarding Arunachala. There is no place on earth to equal it. It is here that we can experience the core of our own being. It is here that the silence is so huge that it envelops one in its power. It is a place that removes the worries from one’s heart and mind. And when one is quiet, the great glory of the Hill envelops you in its loving embrace and satisfies in ways you could never have imagined possible.

All this is our reality. It is not reserved for saints like Sri Ramana Maharshi and Seshadri Swamigal. All these great beings came as supplicants, as devotees, as beggars before the grace and glory of Arunachala. As is our capacity we too can be satisfied by this great, glorious manifestation of Shiva consciousness.